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.
5. will hurt them ] I.e. “ wishes ” or “ means to hurt.”
fire proceedeth out of their mouth ] Jer 5:14 is a precedent for the image, 2Ki 1:10, &c. for the sense.
Fuente: The Cambridge Bible for Schools and Colleges
And if any man will hurt them – This implies that there would be those who would be disposed to injure or wrong them; that is, that they would be liable to persecution. The word will is here more than the mere sign of the future; it denotes intention, purpose, design, thelei – if any man wills or purposes to injure them. See a similar use of the word in 1Ti 6:9. The word hurt here means to do injury or injustice – adikesai – and may refer to wrong in any form – whether in respect to their character, opinions, persons, or property. The general sense is, that there would be those who would be disposed to do them harm, and we should naturally look for the fulfillment of this in some form of persecution.
Fire proceedeth out of their mouth – It is, of course, not necessary that this should be taken literally. The meaning is, that they would have the power of destroying their enemies as if fire should proceed out of their mouth; that is, their words would be like burning coals or flames. There may possibly be an allusion here to 2Ki 1:10-14, where it is said that Elijah commanded the fire to descend from heaven to consume those who were sent to take him (compare Luk 9:54); but in that case Elijah commanded the fire to come from heaven; here it proceedeth out of the mouth. The allusion here, therefore, is to the denunciations which they would utter, or the doctrines which they would preach, and which would have the same effect on their enemies as if they breathed forth fire and flame. So Jer 5:14, Because ye speak this word, Behold, I will make my words in thy mouth fire and this people wood, and it shall devour them.
And devoureth their enemies – The word devour is often used with reference to fire, which seems to eat up or consume what is in its way, or to feed on what it destroys. This is the sense of the word here – katesthiei – to eat down, to swallow down, to devour. Compare Rev 20:9; Septuagint Isa 29:6; Joe 2:5; Lev 10:2. As there is no reason to believe that there would be literal fire, so it is not necessary to suppose that their enemies would be literally devoured or consumed. The meaning is fulfilled if their words should in any way produce an effect on their enemies similar to what is produced by fire: that is, if it should destroy their influence; if it should overcome and subdue them; if it should annihilate their domination in the world.
And if any man will hurt them – This is repeated in order to make the declaration more intensive, and also to add another thought about the effect of persecuting and injuring them.
He must in this manner be killed – That is, in the manner specified – by fire. It does not mean that he would be killed in the same manner in which the witnesses were killed, but in the method specified before – by the fire that should proceed out of their mouth. The meaning is, undoubtedly, that they would have power to bring down on them divine vengeance or punishment, so that there would be a just retaliation for the wrongs done them.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Fire proceedeth out of their mouth] That is, they are commissioned to denounce the judgments of God against all who would attempt to prevent them from proceeding in their ministry.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And if any man will hurt them; that is, my faithful ministers, the two olive branches before mentioned, which fill the candlesticks with oil.
Fire proceedeth out of their mouth, and devoureth their enemies: here is a plain allusion to the stories of Moses and Elijah, calling for fire from heaven; but God showeth, that the victory of his ministers under the gospel shall not be by a miraculous fire called for down from heaven, (as Elijah hurt the captains and their bands sent to apprehend him), but by fire out of their mouths; according to that, Jer 5:14, Behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them: see also Jer 1:9,10. This also is according to Zechariahs vision before mentioned, and the revelation of the will of God in it, Rev 11:6; Not by might, nor by power, but by my Spirit, saith the Lord of hosts. The meaning is, that they shall be too hard for them, either by their faithful, lively, and powerful preaching, or by their fervent prayers.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. will hurtGreek,“wishes,” or “desires to hurt them.”
fire . . . devoureth(CompareJer 5:14; Jer 23:29).
out of their mouthnotliterally, but God makes their inspired denunciations of judgment tocome to pass and devour their enemies.
if any man will hurtthemtwice repeated, to mark the immediate certainty ofthe accomplishment.
in this mannerso inlike manner as he tries to hurt them (compare Re13:10). Retribution in kind.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if any man will hurt them,…. Do any injury to their persons, or properties, oppose their writings, blaspheme their doctrines, and hinder their ministrations; whoever; they be, whether they be any that live among them, or in other parts; whether they be secret or open enemies; or whether they be of the outward court, or be really Gentiles or Papists; and especially if they do them any injustice, if they wrong, oppress, afflict, and distress them knowingly and willingly:
fire proceedeth out of their mouth; by which may be meant the word of God, which they preach and hold forth, which is comparable to fire, Jer 23:29, both for light, it being a means of enlightening sinners, who are darkness itself; and of directing saints in their walk and conversation; and of detecting the errors, immoralities, idolatry, and superstition of men, and particularly of the church of Rome, who cannot bear the light of this word, and therefore forbid the reading of it to the laity, and keep it locked up from them in the Latin tongue: and also for the heat of it, it being the means of quickening, or of conveying a vital heat to dead sinners; and of warming and comforting the saints, causing their hearts to burn within them, while they bear or read it, or meditate upon it; and of scorching and tormenting reprobate sinners, and filling them with wrath, pain, and anguish, especially the followers of antichrist; and this is greatly designed, for this has a particular reference to the pouring out of the fourth vial, Re 16:9. Likewise, the word of God may be compared to fire for its purity in itself, for every word of his is pure; and for its purifying nature, when faithfully preached, and powerfully applied, it penetrates deep, it searches, and discovers, and purges from the dross of profaneness, false doctrine, and will worship; and for its consuming nature, as follows, it pronouncing damnation to unbelievers and impenitent sinners, and it being the savour of death unto death to such: or else the prayers of these witnesses are intended by the fire that proceeds out of their mouth, for vengeance on their enemies, who hinder their ministrations, blaspheme the truth, and shed their blood; which do not arise from a passionate and revengeful spirit, but from a pure zeal for the glory of God, and the honour of his name, and truth; and which prayers are heard by God, who will avenge his elect, that cry unto him day and night: the allusion is to the fire, which, at the request of Moses, came forth from the Lord, and destroyed two hundred and fifty persons, that opposed him and Aaron; and to the fire which Elias called for from heaven, upon the captains, and the fifties, that came to take him, who were types of these witnesses; see Nu 16:3. And also this fire may denote the denunciations of God’s wrath by them upon the antichristian party, these being as wood, and their words as fire, to consume them; see Jer 5:14.
And devoureth their enemies: whether open or secret; just as the fire devoured Nadab and Abihu, the offerers of strange fire, which the Lord commanded not; so the fire out of the mouth of God’s faithful servants devours such who introduce divers and strange doctrines, and the inventions of men, into the church of God; the light of God’s word convinces and confounds them, though it may not convert them; it flashes in their consciences, and distresses them, so that they gnaw their tongues for pain; there being nothing but a fearful looking for of judgment, and fiery indignation, which shall devour and destroy them, though not corporeally, yet spiritually and eternally; for even these shall afterwards make war against them, conquer them, and slay them, and shall see them ascend to heaven,
Re 11:7.
And if any man will hurt them, he must in this manner be killed; this is repeated, partly to show the certainty of this destruction; and partly to point out the manner of it, which will be not by the use of carnal weapons: these enemies of the witnesses will not be killed by the sword, or any other weapon, but by the word of God, and through the prayers of the saints, and by the denunciations of God’s judgments on them. The Jews express the doctrines and traditions of their Rabbins, delivered from one to another, by fire, proceeding out of their mouths; who say r,
“Rab sat before Rabbi, and “there went forth”
, “sparks of fire from the mouth of Rab”, into the mouth of Rabbi, and from the mouth of Rabbi, into the mouth of Rab;”
which the gloss explains of their communicating their doctrines and traditions to one another.
r T. Bab. Cholin, fol. 137. 2. Juchasin, fol. 113. 2.
Fuente: John Gill’s Exposition of the Entire Bible
If any man desireth to hurt them ( ). Condition of first class, assumed to be true, with and present active indicative () “if any one wants to hurt” ( first aorist active infinitive). It is impossible to hurt these two witnesses till they do their work. The fire proceeding out of the mouths of the witnesses is like Elijah’s experience (2Ki 1:10).
Devoureth (). “Eats up (down),” present active indicative of .
If any man shall desire ( ). Condition of third class with and first aorist active subjunctive of as in Luke 9:13; Phil 3:12, but MSS. also read either (present active indicative) or (future active, condition of the first class like the preceding one. The condition is repeated in this changed form, as less likely to happen and with inevitable death ( , must be killed, first aorist passive infinitive of with ).
Fuente: Robertson’s Word Pictures in the New Testament
Fire proceedeth. Compare 2Ki 1:10; Jer 5:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “And if any man will hurt them,” (kai ei tis autous thelei adikesai) “And if anyone determines by a strong will to harm them,” the two witnesses, the two olive trees, the two candlesticks continually standing before, having the divine sanction and protection of God, Luk 1:30-31; Mat 16:18.
2) “Fire proceedeth out of their mouth,” (pur ekporeuetai ek tou stomatos auto n) “fire pours forth out of their mouths,” in sanction of their witnessing and prophesying as it verified Elijah’s testimony, 2Ki 1:10; 2Ki 1:12; Jer 1:16; Jer 5:14; Jer 23:29.
3) “And devoureth their enemies,” (kai katesthiei tous echthrous auton) “and devours or consumes their enemies,” those who do battle against them and reject their testimony. God’s promises to Israel in Abraham and to His church “by Jesus Christ” shall live on, Gen 12:1-3; Mat 16:18; Mat 28:18-20.
4) “And if any man will hurt them,” (kai ei tis thelese autous, adikesai) “and if anyone should have a strong will (premeditate) to harm them,” or plot to harm them, or presumes to destroy these two anointed witnesses of God, Israel and the church, or do offense to them, 1Co 10:32. Men are to touch not God’s anointed, 1Ch 16:22; Psa 105:14-15.
5) “He must in this manner be killed,” (houtos elei auton apoktothenai) “He must (or it becomes him) to be killed, because of this plot of premeditated nature.” The manner of the death of those that oppose Israel and the church during the 70th week of Jacob’s trouble is to be by a fiery tormenting,- consuming death, as the fiery judgment of God came upon Noah’s scoffers and those of Elijah, 2Ki 1:10.
Fuente: Garner-Howes Baptist Commentary
(5) And if any man . . .Better, And if any one wills to injure them, fire goeth forth out of their mouths, and devoureth their enemies: and if any one wills to injure them, thus must he be slain. These have power to shut the heaven that the rain may not moisten (the earth) during the days of their prophesying; and they have power over the waters to turn them into blood, and to smite the earth with every plague as often as they will. Again the Old Testament basis becomes evident; the histories of Elijah and Moses supply the illustration. The fire devouring their foes seems to allude to 2Ki. 1:10; like Elijah, they can close the heaven (1Ki. 17:1); like Moses, they can turn water into blood and summon down every plague (Exo. 7:20, et seq.). These last characteristics remind us of the spirit and power of Moses and Elias, but we must not forget what has gone before: the witnesses are like olive trees and lights. In them is concentrated grace, light, and power; their witness recalls the great features of various Old Testament teachers and leaders; they display the light of truth, and men may not oppose or injure them with impunity; they wield a power which it is not safe to provoke. As from the mouths of the great Sixth Trumpet host there went forth fire and smoke and brimstone to kill the third part of mankind, so out of the mouths of these witnesses there goes forth a purer, but mightier flame. (Comp. Psa. 18:8.) We may compare the sword out of the mouth of Christ (Rev. 1:16), and the promise to Jeremiah (Jer. 5:14), Behold I will make my words in thy mouth fire and this people wood, and it shall devour them. The word which is like a sword to lay bare man to himself may become a consuming fire to those who resist or oppose it. The witnesses for God are thus armed with a spiritual might; for that word which, when accepted and lived by, brings peace, when rejected causes pain and danger. Thus often do the things which might have been for mens peace become an occasion for falling; the stone which, used and built into the life, becomes a precious corner-stone and immovable foundation, grinds to powder those upon whom it falls. Thus is it with these witnesses: they come to witness for principles which go to make the world a Paradise once more. The world, which casts away their words, will find them come back with scorching force; just as the breath of God gives life and beauty to the world, and power to mens hearts and lives (Psa. 104:30; Joh. 20:22), yet with that same breath of His lips does He slay the wicked (Isa. 11:4). Some have thought that there will be a time when witnesses for God will be raised up who will work literal wonders such as these. It is not for us to say that this will not be the case: all prophecy may take a sharper and clearer meaning as the times of the end draw near; but, meanwhile, it is needful for us to remember that the very power of truth is such that, when rejected, it can and does avenge itself by shutting heaven over our head, and making all the fresh rivulets of lifes purest pleasures loathsome as blood to the sensualised and perverted heart.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. And The imagery of these two verses seems to be based upon the history of Elijah.
Will Rather, wills, or purposes to.
Fire In 2Ki 1:10 ; 2Ki 1:12, fire came down from heaven, yet at the words of Elijah’s mouth. The powerful physical images under which the divine judgments following the rejected ministries of the evangelic witnesses need not perplex us. Physical miracles of far more gigantic figure are ascribed to the dragon Rev 12:4, and to the beast Rev 13:13-15. When even so sober a commentator as Alford is in profound doubt whether these two witnesses are not two literal men, who will in the future perform these physical miracles, and go through a martyrdom and miraculous resurrection after three days and a half, we are at once amazed and amused. Why not make the beast a real animal and his image a real automaton, by which physical miracles are wrought?
The sacred thought that underlies these physical images is easily disclosed by the ordinary laws of analogy. The fire that proceedeth out of the mouth of the evangelical prophet is forked. That is, it is alternative in its power; it must burn up the man’s sins or burn up his soul. He who hurts the prophets, by damaging the truth he represents, is devoured by that fire. It is the man, and not the sin, that dies. That the wages of rejecting the truth is death is so immutable a law that the speaker gives it an emphatically-repeated utterance.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And if anyone desires to hurt them fire comes from their mouth and devours their enemies, and if any man will desire to hurt them, in this manner must he be killed.’
This is not to be taken literally. The fire that comes from their mouths is like the two-edged sword coming from the mouth of the Son of Man, a pictorial image of a spiritual reality. John has in mind here the words of God in Jeremiah, ‘Is not my word like a fire?’ (Jer 23:29). A similar picture was used of the unconverted Paul when it was said, ‘Saul was breathing threatening and slaughter against the saints’ (Act 9:1). It speaks of powerful words producing powerful effects, possibly even in bringing fire down from Heaven like Elijah (2Ki 1:10). Compare how God will ‘consume with the breath of His mouth’ the Lawless one (2Th 2:8). So we are told that the words of these witnesses will be effective and powerful against those who oppose them. We can compare with this 2Ki 1:10; 2Ki 1:12 where lightning struck the men sent to arrest Elijah at his fiery words (see Luk 9:54 which shows that this was a favourite concept of John in his early days).
‘If any man desires to hurt them — if any man will desire to hurt them’. The first is actual, the second prospective. When men stand up against them to bring about their downfall, or seek to plot their downfall, their words will be powerful against such men both now and in the future. This double promise does seem to suggest an ongoing situation with possibly different individuals in mind. It is possible that as one is martyred another is seen as taking his place so that the ‘two witnesses’ remain. Alternately it may be that we are to see two individuals who are continually preserved by God. For the whole idea we can compare Moses standing against Pharaoh, and Elijah, followed by Elisha, standing against Ahab and Jezebel, who are both probably in John’s mind. Both succeeded against all odds.
‘If any man desires to hurt them fire proceeds from their mouth and devours their enemies’. Had it not been for its use of the Son of Man (chapter 1) and the Word (chapter 19) John could have used the picture of a sharp two-edged sword, which would have meant a similar thing. But the mention of pure fire from their mouths is in contrast with the fire, smoke and brimstone from the mouths of the evil spirits (Rev 9:14-21). What this is promising is that their words will be pure and effective in confounding those who come against them. The repetition stresses the truth, and continuity, of the promise. There are examples in Acts where words of strong rebuke led to deaths (Act 5:1-11), and we have already mentioned the case of Elijah. The witnesses certainly need God’s protection for they are against powerful enemies. Jesus Himself also used strong words to defend His position until His hour was come, and they will do the same. Their witness is powerfully effective.
No doubt these witnesses received a lot of the blame for the effects of the activities of the evil spirits in Rev 9:14-21. From the mouths of the evil spirits too came fire, but also smoke and brimstone. But there the words and actions were not pure and God-like but devilish and evil. The church of God often gets tainted with the activities of false religion.
Fuente: Commentary Series on the Bible by Peter Pett
The fate of the two witnesses:
v. 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.
v. 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.
v. 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.
v. 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.
v. 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.
v. 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. The first part of this description again reminds us of Moses and Elijah, Exo 7:1-25; Exo 8:1-32; Exo 9:1-35; Exo 10:1-29; 1Ki 17:1; 2Ki 1:1-18; And if anyone wants to injure them, fire issues out of their mouth and consumes their enemies; and if any should want to injure them, in this manner must he be killed. These have power to shut up the sky, that no rain map fall during the days of their prophecy, and they have power over the waters to turn them into blood, and to smite the earth with all manner of plagues as often as they choose. To prevent rain from falling was a punishment for iniquity as was the turning of water into blood. The entire description points to a divine power in the witness of the two prophets. All those that despise the true preachers of the Gospel and reject their message are doomed to eternal death, which is in a manner foreshadowed by the temporal plagues that occur on the earth from time to time, such as war, pestilence, and famine.
The temporary triumph of Anti-Christ’s power: And when they have finished their testimony, the beast that ascends out of the abyss will wage war with them, and will conquer them, and will kill them. When they have finished their testimony, when they have done their work as commanded them by the Lord, and not before, will Anti-Christ succeed in carrying out the purpose of his hatred. For the beast out of the abyss is no one but the man of sin, the abomination of desolation, the false Messiah, the Roman Anti-Christ, personified in the Pope of the Roman Church. God’s witnesses having performed their work, the enemy is given permission to slay them. With the power of hell Anti-Christ makes war upon the faithful servants of God, overcomes them, and finally puts them to death. That was the experience of all the teachers who, in the darkness of the Middle Ages, when the temporal and ecclesiastical power of popery was at its height, dared to bear witness to the truth.
All this caused great rejoicing in the kingdom of darkness: And their corpses will lie on the streets of the great city, which is allegorically called Sodom and Egypt, where also their Lord was crucified; and men of the peoples and tribes and tongues and nations will see their corpses three days and one half, and will not permit their corpses to be placed into sepulchers; and they that dwell upon the earth will rejoice over them and be very glad, and will send one another presents, because these two prophets tormented those that lived upon the earth. Sodom, to the Jews, was the essence of abominations, and Egypt was the country where their fathers had been kept in shameful slavery; both names therefore stood for the lowest and meanest on earth. The great city to which these names are applied is none other than the Church of Anti-Christ, a Sodom, on account of the sins that are committed under the mantle of holiness, and an Egypt on account of the suppression of the pure Gospel that is practiced in its midst. No political criminals were ever treated with such cruelty as the confessors of the Gospel that suffered martyrdom in the Church of Anti-Christ. Even after the true witnesses had been slain, they were often not permitted to rest in their graves, their very bones being made the object of fanatical attacks, as in the case of Wycliffe. And whenever a faithful servant of Christ had been put to death, it was a cause for great rejoicing in the ranks of Christ’s enemies, who congratulated one another and even went to the extent of having medals struck to commemorate the event, as in the case of the Massacre of St. Bartholomew.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rev 11:5 sq Description of the miraculous power with which the two witnesses are furnished in order, until their testimony is finished, [2843] to ward off their enemies, and to attest their divine commission. The particular features of the description, viz., Rev 11:6 , are derived from the histories of Elias and Moses. Even this retrospective allusion, acknowledged by all expositors, to the miracles of those ancient prophets which are in no way understood allegorically, of itself renders it in the highest degree improbable that the description here is meant to be allegorical; but also the individual expressions of the text guard against the “spiritual” interpretation, as it has been applied from Primas and Beda to Hengstenb. and Ebrard.
Whether in Rev 11:5 ( , . . .) there be an allusion to 2Ki 1:10 sqq., where Elijah calls down fire from heaven which consumes his enemies, [2844] remains uncertain; the parallel with Jer 5:14 [2845] is more probable, but in connection with this the different character of the two passages dare not be overlooked. In Jeremiah the words of God are mentioned, and how when given in the mouth of the prophet they are like fire; just as it is said in Sir 48:1 : , . [2846] In this passage, however, nothing is said of God’s words coming like fire from the mouth of the prophet, [2847] but only of fire which proceedeth from his mouth. What is said in Jer 5:14 , by way of comparison, appears here, just as above, Rev 9:17 , in dreadful reality; and that the words . . . . are, nevertheless, meant figuratively, follows from their deadly [2848] effect described immediately afterwards in the parallel clause, which, besides, is expressly referred by the to the fire; for this [2849] says: “By the fire proceeding out of their mouth;” [2850] and designates the punishment corresponding to the guilt of the . [2851] But if the is understood figuratively, the must then be referred to the fact that to unbelievers the gospel is a savor of death unto death; for the must also then be figurative no less than the entire succeeding statement. The allegorists are, also, mostly consistent in this, but they arrive at the most wonderful interpretations. In the “power to shut heaven, that it rain not,” Rev 11:6 , the two witnesses are like Elijah; [2852] even the specification of time here corresponds, as the days of their prophetic employment during which it is not to rain, [2853] agree, according to Rev 11:3 , with the three and a half years during which Elijah kept the heaven shut. [2854] The further “power over the waters ( ) [2855] to turn them to blood,” the two witnesses have in common with Moses; [2856] the last words also, , . . . , contain a retrospective view to the plagues with which Moses smote the Egyptians, [2857] although unlimited power is given both witnesses “to smite the earth with all plagues as often as they will.” These decided words once more make it manifest in the most definite way, that the issuing of fire from the mouth of the witnesses, the closing of the heaven, and the turning of water into blood, [2858] are clearly particular plagues of the kind inflicted by Elijah and Moses. If we are not to interpret 1Ki 17 , Jas 5:17 , Exo 7 sqq., allegorically, we must abide also in this passage by the literal sense, yet must not deduce therefrom that “the power of the keys” [2859] is here ascribed the two witnesses, in virtue of which they close the heaven spiritually, and hold back the spiritual rain of the gospel, [2860] cause bloodshed to come from the gospel, [2861] or if the which are turned into blood be understood as the waters out of which the antichristian beast (i.e., the papacy) arises could excite the conflicts between popes and antipopes. [2862] This kind of consequent allegorizing was doubtful already to Grot., who, therefore, tries to escape with the vague explanation, “There is nothing so great which they do not obtain on asking from God.” [2863]
[2843] Cf. Rev 11:7 sqq.
[2844] Ewald, De Wette, etc.
[2845] Beng., Hengstenb., etc.
[2846] “Then stood up Elias the prophet as fire, and his word burned like a lamp.”
[2847] Against Beda, N. de Lyra, Aret., Par., Calov., Hengstenb., Ebrard. Cf. Grot.: “Their prayers excite God’s wrath.”
[2848] Cf. Rev 9:18 .
[2849] Cf. Sir 48:3 .
[2850] Ew., Zll.
[2851] Beng., De Wette, Hengstenb.
[2852] 1Ki 17:1 .
[2853] Concerning the accus. . . ., cf. Winer, p. 215.
[2854] Jas 5:17 .
[2855] Cf. Rev 6:8 , where the accus. follows.
[2856] Exo 7:19 .
[2857] Cf. Exo 8:2 ; Exo 8:16 sqq., Rev 9:15 , Rev 11:1 .
[2858] Cf. also Rev 8:8 .
[2859] Beda.
[2860] N. de Lyra, Vitr., Calov., Hengstenb., Ebrard.
[2861] Vitr.
[2862] Cf. Calov.
[2863] See on Rev 11:13 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 5. Fire proceedeth out of their mouths ] So that a man were better anger all the witches in the world than God’s faithful witnesses; for they have ever vengeance in a readiness for the disobedient,2Co 10:62Co 10:6 . God inflicting what they either denounce or desire of him against their adversaries.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 11:5-6 . In this description, borrowed from traditional features of Moses and Elijah (whose drought lasted for three and a half years, according to Luk 4:25 ; Jas 5:17 ), the metaphorical expressions of passages like Jer 5:14 and Sir 48:1 are translated into grim reality (see reff.), as in Slav. En. i. 5 and the thaumaturgic practices chronicled by Athen. iv. 129 D and Lucian ( Philopseud . 12). These are no meek apostles of the Christian faith. To stop rain was equivalent to a punishment for iniquity (Ps. Sol. 17:20 22, En. c. 11, etc.)
Fuente: The Expositors Greek Testament by Robertson
if. App-118. a, with the texts.
any man = any one. App-123.
will. App-102.
fire. Compare Jer 5:14.
Fuente: Companion Bible Notes, Appendices and Graphics
fire: Num 16:28-35, 2Ki 1:10-12, Psa 18:8, Isa 11:4, Jer 1:10, Jer 5:14, Eze 43:3, Hos 6:5, Zec 1:6, Zec 2:8, Act 9:4, Act 9:5
Reciprocal: Gen 20:7 – pray 1Sa 12:18 – sent thunder 1Ki 13:4 – his hand Job 38:35 – Canst Psa 97:3 – General Jer 23:29 – like as Dan 10:2 – I Daniel Mar 11:18 – feared Luk 10:19 – and nothing Joh 7:7 – because Act 5:5 – hearing Act 27:24 – thou Rev 11:10 – these Rev 13:13 – he maketh Rev 20:9 – and fire
Fuente: The Treasury of Scripture Knowledge
Rev 11:5. If any man will hurt them, fire proceedeth, etc. Both sentences of this verse mean the same. We know that no one was ever literally injured by the Bible, hence we must understand this to be a symbol. Its meaning is that God is jealous for his word and will inflict vengeance upon all who oppose it. In times of “special providence” He caused various judgments to come upon men who mistreated the divine word. Otherwise the time will come when eternal punishment will be inflicted upon all who have not given the word of God the respect it deserves.
Rev 11:6. This verse is to be understood in the light of the preceding one. God is so jealous of his word that if He deems it called for he will inflict such judgments as these upon those who mistreat His word.
Comments by Foy E. Wallace
Verse 5-6.
In verses 5-6 the two witnesses were set forth in this temple vision as both the light of the world and the protectors of the temple. “If any man will hurt them, fire proceedeth out of their mouth . . . he must in this manner be killed.” No power would be able to prevail against the two witnesses until their work was done. “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.”
The figurative phrase to shut heaven that it rain not signifies the restraining of the civil powers to prevent and destroy the work of the witnesses. The power of the witnesses over the waters to turn them to blood and to smite the earth with all plagues were figurative descriptions of the calamities that would follow the testimony of the witnesses to the ultimate destruction of their persecutors. The days of the prophesying of the two witnesses defined the same period as the days of the voice of the seventh angel. (Rev 10:7) In one the mystery should be finished, in the other they finished their testimony. During this period no power could prevail over them. It was that interval in which the angel of chapter 7 gave command to “hurt not . . . till we have sealed the servants of God.” If any man willed to hurt them, initiated action against them, he must in this manner be killed–he would be destroyed in the manner that verse 5 describes, by the “fire” proceeding “out of their mouths” which “devoureth their enemies.” These were the symbols of divine judgment against the persecutors of witnesses and the opponents of their testimony (verse 7), and it followed the same figures of speech of the threatened judgments of Christ to the seven churches in chapters 2 and 3.
Fuente: Combined Bible Commentary
Rev 11:5. if any man desireth to hurt them fire proceedeth out of their mouth, and devonreth their enemies. There can be no doubt that the allusion is to 2Ki 1:10; 2Ki 1:12, although literal fire may not be thought of, but rather those words of the Lord in the mouth of His prophet of which it is said, I will make them fire, and this people wood, and it shall devour them (Jer 5:14). In the last half of the verse we have the lex talionis, judgment returning in kind upon the oppressors of the just. These oppressors hurt to the extent of killing, just as the Jews went about to kill Jesus in the days of His flesh. As a consequence, in this manner must they be killed.
Fuente: A Popular Commentary on the New Testament
God gives his message power and providentially supports those who deliver it. God told Jeremiah his word would be like a fire to devour the sinful people. ( Jer 5:14 ; also note 20:9) Elijah had power over the rain and Moses was able to turn the water to blood. ( 2Ki 17:1 ; 2Ki 18:1-37 ; Exo 7:20-25 ) Though we have no New Testament record of those actual happenings, God did, and does, powerfully defend his messengers. ( Act 12:1-25 ; especially 20-23; Luk 18:7-8 )
Fuente: Gary Hampton Commentary on Selected Books
Verse 5
The meaning is, that those who injure them shall suffer a terrible retribution. The image of fire from their mouth–that is, fire coming at their call–may have been suggested by the case of Elijah, (2 Kings 1:10-14,) a supposition which is confirmed by the language of the Revelation 11:6, which also corresponds with events in the history of Elijah. (1 Kings 17:1-18:46:)
Fuente: Abbott’s Illustrated New Testament
11:5 {9} 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.
(9) The power and surety of the holy ministry, which is truly evangelical, is declared both in earth and in heaven, protecting the administers of it, and destroying its enemies, in this verse, divine power, most mightily showing itself forth in heaven, earth and the sea in Rev 11:6 as it is described in 2Co 10:4 according to the promise of Christ in Mr 16:17 . This is the second place (as I said before) of the combats which the servants of God must undergo in the executing of their calling, and of the things that follow the same combats or conflicts are these things to overcome, in these two verses: to be overcome and killed in Rev 11:7 After the slaughter follow these things, that the carcasses of the godly, laid abroad in Rev 11:8 and being unburied, are scorned, together with cursing and bitter abhorrance Rev 11:9 and that therefore congratulations are publicly and privately made in Rev 11:10 .
Fuente: Geneva Bible Notes
These witnesses will be able to protect themselves by calling down fire on their enemies who try to harm them, as Elijah did (cf. 2Ki 1:10-14). This is probably the meaning rather than that fire will actually proceed from their mouths. No one will be able to kill them until God permits this at the very end of their ministry (Rev 11:7).