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.
13. of men ] Lit., names of men, as the margin: cf. Rev 3:4, and Act 1:15 there quoted.
seven thousand ] Possibly this number is taken as approximately a tenth part of the population of Jerusalem. The city, which can never have extensive suburbs, being surrounded by ravines, can never hold a larger permanent population than 70,000; but in its highest prosperity it may have held as many, and perhaps it may again.
gave glory ] Here and in Rev 14:7, Rev 16:9 these words seem to imply the confession of sin, as in Jos 7:19, and probably St Joh 9:24. It was the predicted work of Elijah to “turn the hearts of the fathers to the children, and the heart of the children to their fathers:” this will be fulfilled by his posthumous success, uniting the original stock of God’s People to the branches that now grow out of it (Rom 11:17, &c.).
the God of heaven ] Seems to have been the way the Jews spoke of their God to heathens, see Jon 1:9: Ezr 1:2 (which was probably written under Daniel’s or other Jewish influence), Rev 5:11, Rev 6:10. This accounts for the way that in later times heathens conceived of their religion. Nil praeter nudes et caeli numen adorant (Juv. XIV. 97).
Fuente: The Cambridge Bible for Schools and Colleges
And the same hour – In immediate connection with their triumph.
Was there a great earthquake – An earthquake is a symbol of commotion, agitation, change; of great political revolutions, etc. See the notes on Rev 6:12. The meaning here is, that the triumph of the witnesses, represented by their ascending to heaven, would be followed by such revolutions as would be properly symbolized by an earthquake.
And the tenth part of the city fell – That is, the tenth part of that which is represented by the city – the persecuting power. A city would be the seat and center of the power, and the acts of persecution would seem to proceed from it; but the destruction, we may suppose, would extend to all that was represented by the persecuting power. The word tenth is probably used in a general sense to denote that a considerable portion of the persecuting power would be thus involved in ruin; that is, that in respect to that power there would be such a revolution, such a convulsion or commotion, such a loss, that it would be proper to represent it by an earthquake.
And in the earthquake – In the convulsions consequent on what would occur to the witnesses.
Were slain of men seven thousand – Mart., as in the Greek, names of men – the name being used to denote the people themselves. The number here mentioned – seven thousand – seems to have been suggested because it would bear some proportion to the tenth part of the city which fell. It is not necessary to suppose, in seeking for the fulfillment of this, that just seven thousand would be killed; but the idea clearly is, that there would be such a diminution of numbers as would be well represented by a calamity that would overwhelm a tenth part of the city, such as the apostle had in his eye, and a proportional number of the inhabitants. The number that would be slain, therefore, in the convulsions and changes consequent on the treatment of the witnesses, might be numerically much larger than seven thousand, and might be as great as if a tenth part of all that were represented by the city should be swept away.
And the remnant were affrighted – Fear and alarm came on them in consequence of these calamities. The remnant here refers to those who still remained in the city – that is, to those who belonged to the community or people designed to be represented here by the city.
And gave glory to the God of heaven – Compare Luk 5:26; And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things today. All that seems to be meant by this is, that they stood in awe at what God was doing, and acknowledged his power in the changes that occurred. It does not mean, necessarily, that they would repent and become truly his friends, but that there would be a prevailing impression that these changes were produced by his power, and that his hand was in these things. This would be fulfilled if there should be a general willingness among mankind to acknowledge God, or to recognize his hand in the events referred to; if there should be a disposition extensively prevailing to regard the witnesses as on the side of God, and to favor their cause as one of truth and righteousness; and if these convulsions should so far change public sentiment as to produce an impression that theirs was the cause of God.
Fuente: Albert Barnes’ Notes on the Bible
Rev 11:13
And the remnant were affrighted, and gave glory to the God of heaven.
The judgments of God
1. The judgments of Gods mouth, and the judgments of Gods hand–the word and the work of God–the manifestation of His truth by verbal announcement, and the manifestation of His truth by providential dispensation, are alike efficacious, through the Divine blessing, to the conversion of the souls of men. The remnant were affrighted, and gave glory to the God of heaven.
2. The terrible judgments of the Almighty, overwhelming the wicked with alarm and awe, are the last means–where the other have been despised and unavailing–by which infinite mercy operates for the salvation of the souls of men (Pro 29:1).
3. These means are also, historically or prophetically, the last means by which shall be accomplished that national regeneration which shall precede and usher in the glory of the millennial era, which is thus described by revelation (Rev 11:15).
4. Wars and rumours of wars, and great earthquakes in divers places, and famines, and pestilence, and fearful sights and great signs from heaven, shall be the principal instrumentalities of judgment by which the enemies of God and His Church shall be dealt with in these predicted days of vengeance.
5. The present condition of Christendom–its Churches and its nations–viewed in the light of prophetic intimation, reveals that monitory pulse-like beating which is symptomatic of the approaching end.
6. In the meantime, let the Church of Christ, by the enterprise of faith and the devotion of worship anticipate the anthem of her triumph when, commingling her own gladness with the hymnal joys of the worlds jubilee, she shall sing (Rev 11:17). (Thos. Easton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. A great earthquake] Violent commotions among the persecutors, and revolutions of states.
Slain of men seven thousand] Many perished in these popular commotions.
The remnant were affrighted] Seeing the hand of God’s judgments so remarkably stretched out.
Gave glory] Received the pure doctrines of the Gospel, and glorified God for his judgments and their conversion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the same hour; that is, about the same time, when the Spirit of life from God entered into the witnesses, and they were again restored.
Was there a great earthquake; by earthquake doubtless is here meant a great confusion in the world, and shaking of nations by differences one with another, and wars: See Poole on “Rev 6:12“.
And the tenth part of the city fell; by the city is doubtless meant the great city before named, spiritually called Sodom and Egypt; elsewhere, Babylon; by which Rome is to be understood. What is meant by the tenth part of it falling, is not so well agreed; some by it understanding many kingdoms falling off from its jurisdiction; others, a great part of its tribute or dominion.
And in the earthquake were slain of men seven thousand: these words seem to intimate that the restoration of the witnesses shall not be without opposition, and that the opposition shall not be great; seven thousand is a small number to fall in such a quarrel: but the papal party shall appear to have cheated the world so with their impostures, and so to have imposed upon them, that the world shall grow sick of them, and when the time comes for God to put a final period to them, the number shall be but few that adventure for them.
And the remnant were affrighted; others shall be affrighted, either from their own consciences, or from the stupendous dispensations of Divine Providence in the fall of the great city.
And gave glory to the God of heaven; and give glory to God, by confessing their errors, and turning to an ingenuous and sincere acknowledgment of the truth. Instead of worshipping saints, and angels, and images, worshipping the true and living God of heaven and earth only.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. “In that same hour”;literally, “the hour.”
great earthquakeansweringto the “great earthquake” under the sixth seal, just at theapproach of the Lord (Re 6:12).Christ was delivered unto His enemies on the fifth day of the week,and on the sixth was crucified, and on the sabbath rested; soit is under the sixth seal and sixth trumpet that the last sufferingof the Church, begun under the fifth seal and trumpet, is to beconsummated, before she enters on her seventh day of eternal sabbath.Six is the number of the world power’s greatest triumph, butat the same time verges on seven, the divine number, when itsutter destruction takes place. Compare “666” in Re13:18, “the number of the beast.”
tenth part of the cityfellthat is, of “the great city” (Rev 16:19;Zec 14:2). Ten is the number ofthe world kingdoms (Re17:10-12), and the beast’s horns (Re13:1), and the dragon’s (Re12:3). Thus, in the Church-historical view, it is hereby impliedthat one of the ten apostate world kingdoms fall. But in the narrowerview a tenth of Jerusalem under Antichrist falls. The nine-tenthsremain and become when purified the center of Christ’s earthlykingdom.
of menGreek,“names of men.” The men are as accurately enumerated as iftheir names were given.
seven thousandELLIOTTinterprets seven chiliads or provinces, that is, the sevenDutch United Provinces lost to the papacy; and “names of men,”titles of dignity, duchies, lordships, c. Rather, seven thousandcombine the two mystical perfect and comprehensive numbers sevenand thousand, implying the full and completedestruction of the impenitent.
the remnantconsistingof the Israelite inhabitants not slain. Their conversion forms ablessed contrast to Re 16:9 andabove, Rev 9:20; Rev 9:21.These repenting (Zec 12:10-14;Zec 13:1), become in the fleshthe loyal subjects of Christ reigning over the earth with Histransfigured saints.
gave glory to the God ofheavenwhich while apostates, and worshipping the beast’simage, they had not done.
God of heavenTheapostates of the last days, in pretended scientific enlightenment,recognize no heavenly power, but only the natural forces inthe earth which come under their observation. His receiving up intoheaven the two witnesses who had power during theirtime on earth to shut heaven from raining (Re11:6), constrained His and their enemies who witnessed it, toacknowledge the God of heaven, to be God of the earth(Re 11:4). As in Re11:4 He declared Himself to be God of the earth by His twowitnesses, so now He proves Himself to be God of heaven also.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the same hour was there a great earthquake,…. Or the same day, as the Complutensian edition, and some copies, read; that is, at the time of the resurrection and ascension of the witnesses, as there was at the resurrection of Christ; and is to be understood of a very great commotion in the civil affairs of kingdoms and nations within the Roman jurisdiction, as there was when Rome Pagan was near its ruin, Re 6:12.
And the tenth part of the city fell. Mr. Daubuz interprets the “earthquake” of the irruption of the Ottomans upon the Grecian empire, and the “tenth” part of the city, of the Greek church, and the falling of it, of its loss of liberty, and falling into slavery; but something yet to come is here intended. By “the city” is meant the city of Rome, the great city, mentioned in Re 11:8; and by “the tenth part” of it may be designed either Rome itself, which as it now is, according to the observation of some, is but a tenth part of what it was once; so that the same thing is meant as when it is said, “Babylon is fallen, is fallen”, Re 14:8: or it may design the tithes and profits which arise from the several kingdoms belonging to the jurisdiction and see of Rome, which now will fall off from those who used to share them, upon this new and spiritual state of things; the Gospel daily gaining ground, and enlightening the minds of men, and freeing them from the slavery they were held in; or else the ten fold government of the Roman empire, or the ten kings that gave their kingdoms to the whore of Rome, and are the ten horns of the beast, on which she sits, who will now hate her, and burn her flesh with fire; or rather one of the ten kingdoms, into which the Roman western empire was divided. Dr. Goodwin seems inclined to think that Great Britain is intended, which having been gained over to the Popish party, will now fall off again: but I rather think the kingdom of France is meant, the last of the ten kingdoms, which rose up out of the ruins of the Roman empire, which will be conquered, and which will be the means of its reformation from Popery.
And in the earthquake were slain of men seven thousand; the meaning is, that in the commotions, massacres, tumults, and wars which will be throughout the empire, such a number of men will be slain; which is either put for a greater number; a certain for an uncertain, as in Ro 11:4; and perhaps in reference to the account there; otherwise seven thousand is but a small number to be slain in battle; or as it is in the original text, “the names of men seven thousand”. Now it is observed by some, that the smallest name of number belonging to men is a centurion, or captain of an hundred men; and supposing that to be meant, then seven thousand names of men will imply, that in an hour, or about a fortnight’s time, may be slain throughout all Europe, in battles and massacres, about seven hundred thousand men, which is a very large number: or names of men may signify men of name, of great renown, as in Nu 16:2; and then if seven thousand men of name, officers in armies, should be slain, how great must be the number of the common soldiers? Some have thought, that ecclesiastical dignities, or men distinguished by names and titles, such as cardinals, archbishops, bishops, priests, c. and the whole rabble of the antichristian hierarchy, which will now fall, and be utterly demolished, are intended:
and the remnant were affrighted who were not slain in this earthquake; these will be affected with the judgments of God upon others, and be made sensible of their danger, and of their deliverance, which will so work upon them, as to reform them from Popery:
and gave glory to the God of heaven; will acknowledge the justice of God, and the righteousness of his judgments upon those that were slain, and his goodness to them who are spared; will confess their transgressions and sins they have been guilty of; and give the glory of their deliverance, not to their idols and images, but to the true God, whose religion they now embrace; for this respects the large conversions among the Popish party to the true religion, under the influence of the grace of God, through the preaching of the Gospel, which will now be spread throughout the world.
Fuente: John Gill’s Exposition of the Entire Bible
There was (). “There came to pass” (second aorist middle indicative of ). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezek 37:7; Ezek 38:19; Hag 2:6; Mark 13:8; Heb 12:26; Rev 6:12; Rev 16:18.
Fell (). Second aorist active indicative of , to fall. Only the tenth ( ) of the city fell. Cf. (the third) in 8:7-12, perhaps a conventional number.
Were killed (). First aorist passive indicative of as in 9:18.
Seven thousand persons ( ). This use of (names of men here) is like that in Rev 3:4; Acts 1:15 and occurs in the papyri (Deissmann, Bible Studies, p. 196f.).
Were affrighted ( ). “Became terrified,” old adjective (, , fear) as in Luke 24:5; Acts 10:4; Acts 24:5. “A general movement toward Christianity, induced by fear or despair–a prediction fulfilled more than once in ecclesiastical history” (Swete).
Gave glory ( ). First aorist active indicative of , when they saw the effect of the earthquake, recognition of God’s power (John 9:24; Acts 12:23; Rom 4:20).
Fuente: Robertson’s Word Pictures in the New Testament
Earthquake. See on ch. Rev 6:12.
Of men [ ] . Lit., names of men See on ch. Rev 3:4. Gave glory to the God of heaven. The phrase signifies not conversion, nor repentance, nor thanksgiving, but recognition, which is its usual sense in scripture. Compare Jos 7:19 (Sept.). Joh 9:24; Act 12:23; Rom 4:20.
Fuente: Vincent’s Word Studies in the New Testament
THE SECOND WOE v. 13,14
1) ” And the same hour was there a great earthquake,” (kai en eikine te hora egeneto seismos megas) “And in that hour there occurred (became) a great earthquake,” indicating a calamitous judgment upon the earth, and that men must learn to fear God and keep His commandments, Ecc 12:13-14; Heb 12:25-27.
2) “And the tenth part of the city fell,” (kai to dekaton tes poleos epesen) ‘ I and the tenth part (one tenth) of the city fell; of the city of Jerusalem, also spiritually called Sodom, Egypt, and Babylon, Rev 11:8; Isa 1:1; Isa 1:9-10: Rev 14:20.
3) “And in the earthquake were slain of men seven thousand,” (kai apektanthesan en to seismo onomata anthropon chiliades hepta) “and there were names of seven thousand men who were killed by or in the earthquake,” indicating completeness of vengeance of God against His enemies, Psa 9:16; Zec 14:4-5.
4) “And the remnant were affrighted,” (kai hoi loipoi ephoboi egenonto) “and the remainder (those remaining alive) were terrified.” Even in prayers for death the wicked vindicate the righteousness of God’s judgment on the earth, Rev 6:14-17.
5) “And gave glory to the God of heaven,” (kai edokan doksan to theo tou ouranou) “And gave glory to or toward the God of heaven,” 2Th 1:6-9; Rev 15:4.
Fuente: Garner-Howes Baptist Commentary
(13) And the same hour . . .Better, And in that hour there was (took place) a great earthquake, and the tenth part of the city fell, and, there were slain in the earthquake names of men seven thousand: and the rest became affrighted, and gave glory to the God of the heaven. The hour of their triumph is the hour of a retributive warning on the city where they were slain convulsion, with the overthrow of dwellings and the death of seven thousand men. Is it accidental that the number is the same as the number of those who had not bowed to Baal? (1Ki. 19:18.) Rejected reformation avenges itself in revolution, and the city which might have been purified by the word is purged by the spirit of judgment (Isa. 4:4); good is effected, even through fear; some are saved though as by fire; and, unlike those who repented not (Rev. 9:21), they give glory to the God of heaven. The visible Church of Christ is stirred; there is a reaction from the spirit of worldliness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Earthquake Anticipative image, in miniature, of the overthrow of Babylon, completed at close of chapter 19.
Tenth part seven thousand Says Gebhardt, “A city, the tenth part of which is destroyed by an earthquake which slays 7,000 persons, can only be a real city,” that is, not a symbolical city. But the very exactitude of the round numbers ought to have warned the commentator of numerical symbol. No earthquake ever carefully smote down a city to the precise tenth part; so also, that the number of men slain was the cube of ten multiplied by seven. And by Gebhardt’s interpretation this ought to have been the literal fact with the literal Jerusalem. The writer who has not carefully studied the symbolical numbers of the Apocalypse will never attain its true interpretation.
If ten is a symbol of universality, then one tenth indicates that but a minority of the secular dominions of the earth will be plunged into absolute destruction in the great closing contest. As to the number of the slain men, the cube of ten raises our thoughts to a great number, yet limited by the divine seven. The universality of the ten refers to their universal diffusion through the secular world. All these limitations correspond with the fact, that in the final battle, while the destruction is great, yet the survivors are in still greater numbers, consisting of “the nations” of Rev 19:15; Rev 20:3; Rev 20:8, who still remain undestroyed and roll on their generations.
Affrighted Were filled with salutary fear resulting in their conversion and entrance into the millennial age of Rev 20:1-6.
Gave glory From fear to praise.
The God of heaven Whose spirit of life awakened the witnesses to a resurrection, and whose great voice bid them come by ascension into heaven. It may be rather hinted than explicitly narrated; yet all this hint is a fair miniature of what in chapters 19 and 20 is a full portraiture. And we trust we have made it clear to our readers that this passage (1-13) is an outline sketch of the victorious struggle of Christ with antichrist, of which the coming chapters are prophetic history.
The correspondences of the two appear in the following TABULATION:
The temple, the true Church. = The mystical temple and Jerusalem, Revelation 14-16. The beast. = The beast, Rev 13:1.
The two persecuted witnesses. = The saints persecuted by the beast, Rev 13:7; Rev 13:16-17.
Slain three days and a half. = Martyred three and a half years, or 1260 days, Rev 13:5.
Resurrection of witnesses. = Reign of souls of martyrs, Rev 20:4.
Overthrow of city. = Downfall of Babylon, Rev 16:19-21.
“Remainder gave glory to God.” = Millennial triumphs, Rev 20:3-4.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And in that hour there was a great earthquake and the tenth part of the city fell and seven thousand people were killed in the earthquake, and the remainder were terrified and gave glory to the God of Heaven.’
Now that God’s people have been taken up the world faces the judgment of God. There will be delay no longer. The immediate effect of this is the great earthquake, in which God takes His tithe of one tenth of the city, the firstfruits for judgment. And seven thousand people die. This latter number parallels the number of the remnant in the time of Elijah (1Ki 19:18). (Elijah lies behind many references in Revelation; compare Rev 13:13 for the anti-Elijah). Thus this ‘seven thousand’ is a reminder of the remnant whom they have been attacking. God’s remnant have been put to death by the people of Jerusalem, now God claims a life for a life. The numbers are round numbers and not to be taken exactly, as with all large numbers in Revelation.
The remainder, in fear, ‘give glory to the God of Heaven’. It is doubtful if this is the language of conversion. Rather in what they face they have to acknowledge God’s remote greatness but their hearts are still far from Him. It is not a response of faith. Compare how in Rev 16:10 men blaspheme the God of Heaven. The title is used of man’s instinctive reaction to God as the unknown. Jerusalem is a religious city, which explains the differing response to what occurs, but that does not necessarily go far enough. Submission to Christ is required and they have rejected the testimony of the witnesses.
Fuente: Commentary Series on the Bible by Peter Pett
Rev 11:13 . At the same time a great earthquake destroys the tenth part of the city, slays seven thousand inhabitants, and thus effects the conversion of the rest.
, viz., that in which what is reported in Rev 11:12 occurred. [2908] With the glorification of the witnesses coincides the vengeance upon their enemies, and those of the Lord.
. That the earthquake is intended just as literally as in Rev 6:12 , [2909] and is not some dreadful event to be discerned only from the fulfilment of the prophecy, [2910] and that, in general, nothing allegorical is here said, follows from the further description of the effect of the earthquake; the tenth part of the city is thrown down, and seven thousand men ( ., cf. Rev 3:4 ) are slain ( , in the same sense as the other plagues). [2911] If the numerical specifications be regarded as something else than concrete forms, which by a certain measure make perceptible the idea of a relatively small injury, [2912] we enter the province of conjecture. Ebrard wishes to “refer the tenth part of the city to the tenth part of the fourth world-power, over which the antichrist is to extend his dominion.” [2913] But, as by this arbitrary introduction of a prophecy so unlike this as that in ch. 17, the antichristian character of the number ten is inferred, an embarrassment to the text is occasioned, since it designates the antichristian men slain by the number seven , a divine number. Yet here Ebrard aids with the conjecture, that this number may indicate “the servile imitation of divine relations of number on the part of the antichristian realm.”
, . . . Upon this large remainder of the inhabitants of the city, the Divine visitation is, therefore, not fruitless. [2914]
. A mark of conversion, Rev 16:9 ; Jer 13:16 . [2915]
. The expression, derived from the later books of the O. T., [2916] occurs in the N. T. only here and Rev 16:11 . [2917] It is caused here by Rev 11:13 . [2918] Without further reference, De Wette explains it: “the true, supreme God.” But by the very fact that God carries his two witnesses to heaven, he shows himself as God of heaven.
[2908] De Wette.
[2909] Cf. also Mat 27:51 ; Mat 28:2 , where a similar inner connection of the earthquake with the death and resurrection of the Lord occurs.
[2910] Ebrard.
[2911] Cf. Rev 6:8 , Rev 8:11 , Rev 9:18 .
[2912] Cf. Rev 6:8 , Rev 8:7 sqq., where the fourth or third are affected by a plague. So Ewald, De Wette, Lcke.
[2913] Dan 7:24 . Cf. Rev 17:12 sq.
[2914] Cf., on the other hand, Rev 9:20 .
[2915] Beng.
[2916] Eze 1:2 ; Neh 1:4 sq.; Dan 2:18 .
[2917] De Wette.
[2918] Cf. Beng.
For the comprehension of the entire section, Rev 11:1-13 , the text gives a completely secure standpoint by designating “the holy city” in which “the temple of God” stands, and which “the Gentiles shall tread under foot,” Rev 11:1-2 , by the most unambiguous words as the city “where Christ was crucified,” Rev 11:8 . Already what is said in Rev 11:1-2 , suggests only Jerusalem; but the words of Rev 11:8
, are in themselves so simple, and have besides, by means of the historical aor., such immovable firmness in their reference to the definite fact of the crucifixion of the Lord, that no exposition can correspond with the text that conflicts with the norm given by Rev 11:8 and Rev 11:1-2 . And if the difficulties of exposition from the standpoint given by the context viz., concerning the two witnesses (Rev 11:3 sqq.), and the relation of Rev 11:13 and Rev 11:1-2 , to the Lord’s prophecies concerning the destruction of Jerusalem were still greater than they are, without doubt the solution of the difficulties can be found only in the way indicated by the text itself. Highly characteristic of the force with which the text, especially by Rev 11:8 , defends itself against the allegorical interpretation, are the concessions of the allegorists themselves. C. a Lap allegorizes like the older Protestants; but in order to avoid altogether the results of Protestant allegorizing, which regards the great city as Papal Rome, he mentions that Rev 11:8 allows us to think only of Jerusalem, and, therefore, in no way of Rome. Hengstenb., who interprets the entire section (Rev 11:1-13 ) allegorically of the secularized church, opens his observations on Rev 11:8 with the words: “The great city is Jerusalem.” Tinius [2919] does not know how to defend the allegorical interpretation as Rome, otherwise than by the conjecture that the contradictory words were interpolated! [2920]
[2919] Die Off. Joh . Allen verstndlich gemacht , Leipz., 1839.
[2920] Cf. De Wette.
If by allegorizing, the prophecy be once withdrawn from the firm historical basis upon which, by Rev 11:8 and Rev 11:1-2 , [2921] it puts itself, every limitation whereby the context itself determines the relation of prophecy is removed, and a proper refutation of the most arbitrary interpretations is no longer possible. How will an old Protestant or a modern allegorist prove that the exposition of N. de Lyra is incorrect, when by essentially the same allegorizing he infers that Rev 11:1-2 , were fulfilled when Pope Felix instituted the festival of church dedications? For, why should not signify just as well a sprinkling-brush as the word of God? And if the mean the true Church, why could not the witnesses coming forth for it be as well Pope Silverius and the Patriarch Mennas, [2922] as the “ testes veritatis ,” possisibly the Waldenses, whose testimony in John Hus and Jerome of Prague was revived in Luther and Melanchthon? [2923] Or, upon what exegetical foundation can it be proved that the beast from the abyss is not the imperial general Belisarius, [2924] but the Pope? [2925] The modern allegorists are inconsistent in not expressly adopting the special relations which the allegorical interpretation formerly knew how to find in a surprising way. [2926] The modern allegorists are harmonious with the ancient in the fundamental view of all decided points of the entire prophecy: that the temple of God which was measured means the true Church which is to be preserved, while the outer court and the city given to the heathen are wicked Christians; that Christ’s two witnesses, their office, their miraculous powers, their suffering, their death, their resurrection and ascension, are to be understood “spiritually;” finally, that the earthquake (Rev 11:13 ) and its effect figuratively represent a visitation upon the degenerate Church. Ebrard regards the earthquake as a special fact, whose more accurate determination is impossible before the fulfilment of the prophecy. In the “spiritual” fundamental view, the Catholic allegorists, as C. a Lap., Stern, etc., also agree with Par., Vitr., Calov., Hengstenb., Ebrard. But differences immediately arise with the more accurate determinations, in which, however, when once the standpoint designated by the context itself is deserted, and the way of allegorizing is entered, the ancient Protestants proceed more correctly. The entire description of the two witnesses is so thoroughly personal, that it is more in harmony with the text to think of “the doctors of the Church,” [2927] than of the “office of witness,” [2928] or only of the testifying “potencies,” law and gospel. [2929] The slaying, the not burying, the awakening of witnesses, refers rather to the martyrdom of Savonarola and Hus, and the resuscitation of such witnesses in Luther and the other reformers, [2930] than to the fact that law and gospel are regarded dead, and then again maintained. [2931] Besides, if the dates, seeming to correspond so accurately, be taken in the sense of the old interpreters, [2932] they could please at least by the nave confidence in their consequences; while the modern allegorists, by the timidity with which they announce only vague generalities, betray their own insecurity and weakness.
[2921] Cf. Luk 21:24 .
[2922] N. de Lyra.
[2923] Vitr., etc.
[2924] N. de Lyra.
[2925] Aret., Vitr., etc.
[2926] Yet these ancient interpretations are not absolutely excluded; now and then they are expressly advanced. Thus Rinck (p. 47) says, “Constance also is a part of that great city.” A consistent return to the ancient Protestant allegorizing has been ventured upon again by Grber.
[2927] Calov., Vitr., etc.
[2928] Hengstenb.
[2929] Ebrard.
[2930] Par., Vitr., Calov., etc.
[2931] Ebrard.
[2932] The one thousand two hundred and sixty days are taken by the older interpreters (“almost all of our writers” [Calov.]) as equal to one thousand two hundred and sixty years. Calov. reckons them from the time of Leo the Great to about the year 1700, in which a chief event bearing upon the overthrow of the degenerate, i.e., of the Romish, Church must occur. Cocceius reckons from the end of the third century until the treaty of Passau, 1552. Gravius (in Calov.) maintains three and one-half years, which he reckons from the year 1625, in which the Papists triumphed, until the appearance of Gustavus Adolphus. Brightman understands the three and one-half years which the Papists assembled at the Council of Trent, used in order to do away with the O. and N. T. (the two witnesses). The tenth part of the city, i.e., of the Papacy, which is overthrown, is, according to Cocceius, Protestant France; the seven thousand slain are the seven provinces which deserted from Spain. Most recently Grber again has attempted such trifling expedients. The end of the one thousand two hundred and sixty days, i.e., years, he expected in 1859; then the dominion of the Turks at Jerusalem would come to an end.
From this form of allegorizing lately arising from a magical idea of foretelling the future, that form is distinguished which has been invented in the interest of a rationalistic conception of biblical prophecy, and which is, of course, very vigorous with respect to results obtained, but not at all in exegetical methods. This group of expositors [2933] has in this the great excellence, that they hold firmly to the textual reference to Jerusalem. Grot., who has found already in the preceding visions the destruction of the city by Titus, refers (ch. 11) to the times of Hadrian, who built a temple of Jupiter in the city, on the place not measured, for John, of course, must measure the already destroyed temple, “because God was to preserve that space from the heathen on account of the memory of its ancient holiness.”
The two witnesses are the two assemblies of Christians, a Hebrew and a Greek-speaking congregation at Jerusalem; the beast (Rev 11:7 ) is Barcocheba; Rev 11:13 describes the destruction of his party in the city, against which Rev 11:15 sqq. represents the suppression of the same outside of the city. According to Eichh., the , Rev 11:1 , designates the worship of the one God, which is to be maintained even though the , i.e., the pomp of ceremonies, be surrendered at the impending destruction of the city by Titus, described in Rev 11:15 sqq. The two witnesses are the high-priests Ananus and Jesus, [2934] murdered by the Zealots ( , Rev 11:2 ); [2935] the earthquake is a scene of murder introduced by the Zealots; and the words . , . . . , he explains: “The good citizens of Jerusalem bore this slaughter with a brave mind, having professed this besides, viz., that it had occurred, not without God’s knowledge, but by his permission.”
[2933] Grot., Wetst., Herd., Eichh., Heinr., etc.
[2934] Cf. Joseph., B. J. , iv. 2 sqq.
[2935] So also Herder.
The necessity of allegorical exposition, Hengstenb. has attempted to prove at length. [2936] Against the fundamental view advocated by Bleek, Ew., Lcke, and De Wette, that ch. 11 refers to the still future destruction of Jerusalem, whereby, on the one hand, those expositors maintain the harmony with the words of the Lord on the subject (cf. Rev 11:2 , , with Luk 21:24 ), and, on the other hand, explain the difference that in this passage the proper is to remain preserved, and, in general, the judgment (cf. Rev 11:13 ) is far milder than in Luk 21 , Mat 24 , by the patriotic feeling of John, who was unwilling to conceive of the entire holy city, together with the proper habitation of God, as surrendered to the Gentiles, Hengstenb. remarks: “Within the sphere of Holy Scripture, that pseudo-patriotism, that blind partiality for one’s own people, is nowhere at home.” This is so far entirely inapplicable, since patriotism and pseudo-patriotism are two very distinct things. Moses, Jeremiah, all the prophets, have, as true patriots, a holy sympathy with their people. Paul especially emphasizes (Rom 9:3 ) the patriotic point of the wish there made. Yea, the bitterness of the book eaten by John, [2937] Hengstenb. himself has explained by a comparison with Eze 3:14 , from the sad contents of the prophecy to be announced. But if it were bitter to the ancient prophets to announce to their own people the Divine judgments, this not only testifies to their holy patriotic love, but, besides, makes us see how the entire prophetic character was a profoundly moral, and not a magical, overwhelming one, consuming the moral personality of the prophet. So also in John. If the prophecy, ch. Rev 11:1-3 , according to Rev 11:1-2 ; Rev 11:8 , undoubtedly refers to the actual Jerusalem, so in the bitterness to the prophet, [2938] with which the judgment is fulfilled, Rev 11:1-2 , we must not fail to see genuine patriotism. But it is of course unsatisfactory when the difference between the prediction (Rev 11:1-13 ) and the corresponding fundamental prophecy of the Lord [2939] is to be explained alone by John’s patriotism; [2940] while, more preposterously yet, Hengstenb. goes too far on the opposite side in attempting to defend John from pseudo-patriotism by imputing to him the view that the actual Jerusalem is the congregation of Satan. Hengstenb. is led to this misunderstanding [2941] by the zeal with which he opposes not so much the view of Lcke, etc., as rather the opinion of Baur concerning the gross Judaism of the Apoc. But it is extremely incorrect to decide the views of Lcke and of Baur [2942] as the same. Just by the false anti-Judaism which Hengstenb. ascribes to John, he breaks away the point from his apparently most important arguments for the allegorical exposition. He says, “John everywhere uses the Jewish only as a symbol and form of representation of the Christian; thus, also (Rev 11:1 ), he designates by the temple the Christian Church, and (Rev 11:8 ) by Jerusalem the degenerate Christian Church as a whole.” This exegetical canon is just as incorrect as that stated in Rev 8:10 , etc., that a star everywhere signifies a ruler. Yet, as a matter of course, it must appear already impossible for John, if he regards actual Judaism, the temple, the holy city, etc., without any thing further, as a congregation of Satan, to use these congregations of Satan, with their institutions, as a symbol of the true Church of Christ. But Hengstenb. does John the most flagrant injustice. Those who are Jews only as they call themselves such, but are the synagogue of Satan, he thoroughly distinguishes in the sense of Rom 9:6 from those who are such actually. To the latter belong the sealed out of Israel , [2943] in distinction from those out of the Gentiles. Is the name of Israel (Rev 7:4 sqq.) a symbol of the Christian Church? and are the names of the tribes there symbols of Christian churches? Hengstenb., especially on Rev 14:1 sqq., thinks that the constant Jewish symbolism cannot be mistaken, as there Mount Zion can be understood only symbolically. That is decidedly incorrect; but, on the other hand, the visionary locality where Christ is seen with his hosts is the actual Mount Zion, which, as a visionary locality, is as little understood allegorically as Rev 4:1 , Heaven; Rev 4:6 , the throne of God; Rev 11:15 , Rev 12:1 , Heaven; Rev 13:1 , the seashore, etc. But when Hengstenb. appeals to Rev 20:9 in order to prove that the “holy city,” Rev 11:1-2 , is to be understood allegorically, he does something awkward, because the entire statement of ch. 20, which extends over the historical horizon, dare in no way be made parallel with the prophecy, Rev 11:1-13 , which expressly (Rev 11:8 , Rev 11:1-2 ) indicates its historical relation.
Against the not allegorical explanation, Hengstenb. says further, that “we cannot understand how an announcement of the future fate of Jewish Jerusalem should occur just at this place, hemmed in between the sixth and seventh trumpets, the second and third woes, which have to do only with worldly power.” The answer is immediately given, and that, too, not only from the methodical progress in itself of the Apoc. vision, which Hengstenb. confuses by his view, in violation of the context, that Rev 11:1-13 occurs between the second and third woe, while what is here said belongs rather to the second woe, Rev 11:14 , [2944] but also, as is equally decisive, in fullest harmony with the fundamental prediction of the Lord.
When Hengstenb. judges further that the account of the two witnesses is comprehensible only by an allegorical exposition, it is, on the one hand, to be answered, that the allegorizing obliteration of the definite features referring to personalities [2945] ill harmonizes with the text, and, on the other hand, the non-allegorizing exposition must accept the difficulties, just as the text offers them, and attempt their explanation.
Finally [2946] Hengstenb. mentions the testimony of Irenaeus, which places the composition of the Apoc. in the time after the destruction of Jerusalem, and must consequently prevent the expositor from accepting, in Rev 11:1 sqq., the existence of the temple and city, and regarding the destruction as future. Lcke, who, with the fullest right, places the self-witness of the Apoc. above the testimony of Irenaeus, and vindicates for the exegete the freedom required above all things by the text, acknowledges the possibility that, in case John wrote after the fall of the city, by a kind of fiction he might have represented this fact as future. Therefore the statement ( , Rev 11:2 ) would at all events be future, and refer to the destruction of the city. But Bleek correctly denies even the possibility of conceiving of this passage according to the rule of such a fiction, to say nothing of its being entirely aimless.
[2936] Cf., against him, Lcke, p. 825 sqq., and, besides, Bleek, Stud. u. Krit ., 1855, p. 215 sqq.
[2937] Rev 10:9 sqq.
[2938] Rev 10:9 sq.
[2939] Mat 24 ; Luk 21 .
[2940] Against Lcke, etc.
[2941] Cf. Rev 2:9 .
[2942] Cf. also Volkm.: “The Jewish seer has completely deceived himself in his hope for Jerusalem and the Jewish people. But let Luk 21:24 , as a prediction of Christ, be suggested in connection with the expression in the Apoc., notwithstanding the entire destruction of the city entering therein.”
[2943] Ch. 7.
[2944] Cf. the introductory observations on ch. 10.
[2945] See on Rev 11:13 sqq.
[2946] The other observations of Hengstenb., that the beast (Rev 11:7 ) has, according to Rev 13:7-8 , nothing to do with the Jewish, but with the holy, Jerusalem, and that the allegorical interpretation shows only that the prediction extends to us, carry with them their own answer. The beast does something antichristian in slaying the witnesses of Christ, and every thing biblical concerns us. Are we to interpret Luk 19:41 sqq. allegorically, because what is there written pertains to us?
The most immediate norm for the correct exposition resulting from the wording of the text itself, has already been asserted in opposition to the allegorists; viz., the reference to Jerusalem, Rev 11:8 , Rev 11:1-2 , and to the judgment impending over this city (Rev 11:2 , ). Another no less important norm, to which also the phraseology, Rev 11:2 ( .
), points by its similarity with Luk 21:24 , shows the essential agreement of our prediction with the fundamental prediction of the Lord. [2947] For, just as the Lord himself places the final judgment in inner connection with the end of the world, to such an extent, that apparently even an external chronological connection is expressed, so John predicts the ultimate fulfilment (which is here represented in the seventh trumpet-vision, Rev 11:15 sqq.) in such a way that he begins with the judgment upon Jerusalem, Rev 11:1-13 . After Rev 10:7 sqq., he is now to announce the completion of the mystery of God. The completion itself does not occur, as in Rev 10:7 also it is expressly said, until the time of the seventh trumpet (Rev 11:15 sqq.), in which also the third woe falls (cf. Rev 11:14 ); but the announcement committed to John begins, nevertheless, not first with Rev 11:15 , but already at Rev 11:1 . And what is here (Rev 11:1-13 ) predicted belongs to the second woe, and therefore stands in the connection of the series with the third, soon-coming woe.
[2947] Luk 21 ; Mat 24 .
No one would have thought of denying, in Rev 11:1-13 , the reference afforded from the wording, and the analogy with the eschatological discourses of the Lord to the impending destruction of Jerusalem, and in order to do this, would have had to resort to allegorical explanation, if, on the other hand, the prediction of John did not deviate from that fundamental prediction, and the fact of the destruction had not in reality occurred, as the Lord, but not as John, had predicted. But just the latter difficulty brings with itself the solution; for it follows, from the peculiar deviations from Mat 24 , Luk 21 , that John, in his prophecy concerning Jerusalem, had an entirely different purpose from the Lord himself, and accordingly he puts his prophetic description of the impending act of judgment in a peculiar light, and paints it in other colors. [2948] The Lord announces simply the definite fact of the destruction of the city; [2949] he mentions Judah and Jerusalem, and describes how the Gentile enemies will build a rampart against it, plunder it, and not leave one stone upon another, a destruction which affected the dishonored temple no less than the holy city. According to the description of John, there would be only a period during the 3 years of oppression known already from Daniel, in which the city and the court are trodden under foot by the Gentiles; the temple proper is preserved from all indignity and devastation. During this time, the two witnesses of Christ come forth as preachers of repentance, who, according to their nature and office, not according to their individual personality, are the two olive-trees and candlesticks (anointed ones) of whom Zech. spake, Rev 11:4 ; they are Moses and Elijah, [2950] not Enoch and Elijah, [2951] who, as prophetic preachers of repentance, are thought of as having returned to the same desert, just as Elijah returned in the manifestation of John the Baptist. [2952] But these were killed, and that, too, by the beast from the abyss, whose mention in this place as it properly belongs only to the seventh trumpet gives an indication for the conception of the ideal standpoint from which John regards the impending judgment upon Jerusalem in connection with its full and final development. No less significant is the hatred which the Gentiles present in the city of whom we are to think so preponderatingly in the expression , that the reference to the unbelieving Jews retires altogether into the background show to the dead bodies of Christ’s witnesses. Finally, in comparison with the fundamental prophecy of the Lord, it is significant for the distinct mode of contemplation by John, that here an earthquake, after the manner of the preliminary plagues described in the seal- and trumpet-visions, visits the city, destroys a part of it, and brings the survivors to repentance, in contrast with the plagues remaining fruitless to those in the Gentile world; [2953] on which account, then, the seventh trumpet brings the complete destruction of the antichristian world. While, therefore, the Lord himself predicts the real fact of the destruction of Jerusalem, the same impending fact, of course, forms also for John the real goal of his prophecy; besides, he also agrees with the Lord in the fundamental prediction, in this, that he likewise maintains the inner connection between the individual acts of judgment upon Jerusalem, and the full final judgment; but in other respects the prediction of John is of an ideal character, so that we are neither to seek for the real fulfilment of individual expressions, nor, in order to conceal the incongruity between the words of prophecy and the facts of the destruction, to resort to the allegorical mode of exposition. In John, a judgment impends over the city, which is brought about no more by the heathen treading under foot (Rev 11:2 ) than by the earthquake (Rev 11:13 ), in the development of the mystery of God until its final completion, as a chief link in the chain of preliminary plagues, since it also forms a part of the second woe. But from this standpoint, the holy city cannot appear in the same light as the Gentile city, from the ground of antichristian secular power; but just as the sealed of God, as such, could not be touched by certain plagues, [2954] the temple proper, as God’s place of revelation, is preserved from the feet of the Gentiles, while the city wherein the witnesses of Christ like their Lord are slain is condemned to judgment. But this is distinguished also from the complete judgment upon Babylon, by the fact that the plague (the earthquake) is wrought as a salutary purification, since only the antichristian part are obliterated, while the rest of Israel are converted, and remain in safety. [2955] We must therefore decide, not that in Rev 11:1-13 John allegorizes by representing the future destinies of the Christian Church under Jewish symbols, but that he idealizes , [2956] by endeavoring to announce beforehand the impending destruction of Jerusalem, not according to the actual circumstances, but according to their inner connection with the ultimate fulfilment of the mystery of God, [2957] and correspondingly to state the hope which the O. T. people of God still retained, in contrast with the heathen secular power, i.e., with “Babylon.” In this ideal representation of prophecy, there belongs also the similar feature (Rev 11:4 sqq.). John does not think that Moses and Elijah will actually return, [2958] accordingly he does not mention them; but with colors derived from the words of Zechariah, as also from the history of Moses and Elijah, he paints the ideal picture of the two prophetic preachers of repentance, who are to work in the manner, the spirit, and the power of Moses and Elijah. Hence we are not to inquire for a particular “meaning,” or a particular “fulfilment” of what is here said. [2959]
[2948] Without foundation in the context, Weiss, a. a. O., p. 29, designates the meaning of the whole: “It is to be represented how, notwithstanding the impending destruction of Jerusalem, yet the final deliverance of a last remnant of the holy people, promised by all the prophets, is to occur” (in distinction from Rom 11:26 : .). This theologumenon as such is entirely remote.
[2949] Cf. also Luk 19:41 sqq.
[2950] Rev 11:5 sqq. Cf. Mat 17:1 sqq., De Wette, Lcke, Ew. ii., Hilgenf., etc.
[2951] Stern, Ew. i. Beda already rejects this view disseminated in the Church fathers. An interesting reference to this passage is found in the Gospel of Nicodemus, P. ii. ( Desc. Chr. ad Inf ., c. 9), where Enoch says of himself and Elijah: , (“We are to live until the completion of the world; then we are to be sent by God to withstand Antichrist, and to be slain by him, and after three days to be raised and snatched up in the clouds to meet the Lord”) ( Ev. Apocr ., ed. Tisch., Lips., 1853, p. 309).
[2952] Cf. Mat 17:12 ; Luk 1:17 .
[2953] Cf. Rev 9:20 , Rev 16:9 .
[2954] Cf. Rev 9:4 .
[2955] Cf. Isa 37:31 sq.; Rom 9:27 sqq., Rev 11:7 .
[2956] Klief., who decidedly controverts this, nevertheless, by referring the closing words from Rev 11:8 to Jerusalem, and also rejecting allegorizing, reaches the result that “the Christianity of the last times appears as Jerusalem.”
[2957] Cf. Rev 10:7 .
[2958] Against Hilgenf., etc.
[2959] See Intr., p. 42.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 13. A great earthquake ] Since the Reformation, what stirs and broils have there been all over Christendom! God’s sword hath ridden circuit, Eze 14:17 , and is not yet sheathed, nor can it, Jer 47:6-7 , as being still in commission.
And the tenth part, &c. ] Ruit alto a culmine Roma. Louis XII, king of France, threatened that he would destroy Rome, and coined money with an inscription to that purpose, Se perditurum Babylonem cui cum hac inscriptione monetae, minatus est. George Fransperg (a general under Charles Bourbon) that sacked the city of Rome, caused a halter to be carried near his colours, saying that with that he would hang the pope; encouraging his soldiers (who were most of them Lutherans) with the great opportunity they had to get spoils. (Hist. of the Council of Trent.) But the sins of that city are not yet full.
Gave glory to the God of heaven ] Confessed their sins, as Achan, and changed their minds, as thoseMal 3:18Mal 3:18 . It is said of the Burgundians, that being afflicted and oppressed by the Huns, they applied themselves to Christ the God of the Christians, whom, after a long debate, they concluded to be the Almighty God. (Alsted. Chron.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Rev 11:13 . On earthquakes as a punishment for sin, cf. Jos. Ant. ix. 10, 4 = Zec 14:5 , and (for Sodom) Amo 4:11 . The beast, as in 2Th 2:9-12 , gets off scatheless in the meantime, though his tools are punished or terrified into reverence (Jon 3:5-10 ). . Briggs ingeniously conjectures that this is a clumsy version of = men of name or fame ( cf. 1Ch 5:24 , Num 16:2 ). From this point till Rev 16:19 and Rev 20:9 Jerusalem seems to be ignored among the wider political oracles, except incidentally at Rev 14:20 (see note), where another erratic block from the same or a similar cycle of eschatological tradition breaks the surrounding strata of prediction.
The ample and proleptic style of the next passage shows that the author has left his source in order to resume matters with (Rev 11:14-18 ) the seventh trumpet-blast or third woe, which ushers in the final stage (1Co 15:52 ) of the divine purpose (10:7 = 12 20). But what immediately follows is, by anticipation, a celestial reflex of the last judgment which is characteristically deferred till “the various underplots of God’s providence” (Alford) are worked out. The announcement of it starts an exultant song of praise in heaven.
Fuente: The Expositors Greek Testament by Robertson
the same = in (Greek. en) that.
was there = there came to be.
tenth part = tenth. (App-10and App-197).
of men. Literally names of men (App-123.)
seven thousand. See App-197.
remnant. App-124.
were = became.
glory. See p. 1511 and App-197.
Fuente: Companion Bible Notes, Appendices and Graphics
Rev 11:13. ) A frequent apposition: , ch. Rev 7:5-6; , 1Ki 4:32; , 1Ch 5:21.- , and the remnant) who survived from the decimation; [that is, sixty-three thousand men. A most ample conversion!-V. g.] Baal Turim (as Lightfoot teaches in his Chron. of the New Testament, on John 3) on Num 24:8, upon these words, He shall consume the nations His enemies, and shall break their bones, remarks, that the letter is gifted with a certain peculiar sign [significancy], which shows beforehand that He will root out the seven nations (namely, of the Canaanites), and in time to come ( ) the remaining sixty-three nations, that is, all the nations of the world. This passage of the Apocalypse softens the sadness of the omen.[113]- , they gave glory) A mark of their conversion: Jer 13:16.- , to the God of heaven) He is called the Lord of the earth, Rev 11:4, when He declares His authority on the earth by the two witnesses against the disobedient: He is called the God of heaven, when He not only gives rain from heaven, after a most disastrous drought, but also shows His majesty in heaven, by taking up the two witnesses into heaven.
[113] , were affrighted) This is more desirable to be heard of than the other: in whose case no change takes place, and who do not at all reverence God: Psa 55:19. Compare also Rev 16:9.-V. g.
Fuente: Gnomon of the New Testament
was there: Rev 11:19, Rev 6:12, Rev 8:5, Rev 16:18
and the tenth: Rev 8:9-12, Rev 13:1-3, Rev 16:10, Rev 16:19
men: Gr. names of men, Rev 3:4, Gen 6:4, Act 1:15
and the remnant: Rev 11:11
gave: Rev 14:7, Rev 15:4, Rev 16:9, Jos 7:19, 1Sa 6:5, Isa 26:15, Isa 26:16, Jer 13:16, Mal 2:2
Reciprocal: Gen 24:7 – Lord Jdg 19:6 – let thine heart Job 9:5 – removeth Psa 64:9 – fear Psa 65:8 – afraid Psa 136:26 – the God of heaven Pro 21:11 – the scorner Isa 2:19 – when he Isa 25:3 – General Isa 26:9 – for Isa 29:6 – General Isa 42:15 – General Isa 63:4 – General Eze 31:16 – made Eze 38:19 – Surely Dan 7:26 – General Joe 3:16 – and the heavens Jon 1:9 – the God Zec 14:5 – the mountains Zec 14:16 – that every Mat 27:51 – the earth Mat 27:54 – feared Act 5:5 – great Act 16:26 – suddenly Phi 4:20 – unto Rev 11:8 – the great
Fuente: The Treasury of Scripture Knowledge
Rev 11:13. Earthquakes in symbolic language stand for revolutions in governments and the powers that be. When the work of the reformers got underway it caused many disturbances among the rulers of the world, who had been holding undisputed sway over the people through the past centuries. The numerical units that are men-tioned–tenth part and seven thousand are too exact to be taken literally. The meaning is that a great part of the former tyrannies was overthrown. Remnant . . . gave glory to God. When the work of the reformers became an established fact, it convinced some of the leaders that they had been in the wrong and were thus led to acknowledge their mistake. Were affrighted means they were compelled to feel a greater respect for God and his Book than they had before.
Rev 11:14. Second woe is past. The first was the scourge of the Dark Ages, the second was the dissolving of the union of church and state which was connected with the giving of the Bible back to the people. The third woe (not to God’s people but to the enemies) is the resumption of power by the several kings and rulers, who had been deprived of their royal rights by the dominating power in Rome, that forced all people to be subject to its dictates.
Comments by Foy E. Wallace
Verses 13-14.
The awesome aftermath of these fearful occurrences was described in verse 13: In the same hour there was a great earthquake. The “same hour” evidently meant in the midst of these events–the period of the triumph of the cause and the testimony of the two witnesses–in the hour of the interlude between sixth and seventh trumpets. The earthquake signified the revolutionary storms, uprisings and upheavals in human affairs, in governments, and among both Jewish and Roman authorities, as it became evident to all, even the most desperate that the Jewish state and Jerusalem, their city, were doomed.
The statement that a tenth part of the city fell may seem obscure in meaning and application, but it has both religious and historical significance.
In the previous chapters the like figurative phrases were used in the pronouncements of woes, saying that a third part of the earth was smitten. The division of parts was descriptive of the devastations accompanying the siege and destruction of Jerusalem and the blight of the whole land of Palestine that resulted. The woes symbolized this devastation as a series of occurrences, executed in succession. Each calamity was therefore symbolized as a fractional but a component part, in the order of the woes that were being pronounced.
After the same apocalyptic manner, the saying that there was a great earthquake and the tenth part of the city fell, meant that the city and state and commonwealth of the Jews had come to an end. There were ten provinces of the Roman empire, and in this apocalypse the commonwealth of Palestine was represented as a tenth part. The fall of Jerusalem, the capital city, brought the same disaster upon the entire Jewish commonwealth and, as a synecdoche, the part was put for the whole–Jerusalem representing Palestine, the tenth part of the empire, and when as a tenth part, the city fell, so a tenth part of Rome fell.
It was as a result of the great earthquake that the tenth part fell, and the earthquake was symbolic of the great political upheavals that took place all over the Roman empire in connection with these catastrophes. The siege and destruction of Jerusalem had become the signal for revolutions in various other Roman provinces, the historical fact and details of which Josephus and Pliny relate, corroborate and verify. It was therefore reasonable and appropriate apocalyptically to put Jerusalem for the whole commonwealth, and with the downfall of the city, the tenth part fell. This view is further supported by the fact that there is no historical record of such a mathematically fractional part of Jerusalem falling during the siege. The contextual surroundings of the phrase were descriptions of the universal impact of the downfall of the Jewish state and theocracy on the whole empire, a tenth part of which fell with the siege and destruction of Jerusalem and the demolition of the temple which symbolized the theocratic state; and the downfall of the perverted system of Judaism; and the end of the existence of the whole Jewish state. It is no marvel that these catastrophic events should be envisioned as a great earthquake, shaking the whole empire; and it is no wonder that the city was envisioned as a tenth part in the great downfall.
In further emphasis upon the colossal effect of such a stupendous event upon the whole Roman world, the huge imagery continues with the following declaration: And in the earthquake were slain of men seven thousand. From the beginning of time seven was the number of days in a week, and the number seven has been used in scripture, prophecy and apocalypse as a symbol of the perfect and complete. The employment of this symbolic number in that statement, “in the earthquake were slain of men seven thousand,” denoted that the destruction of the Jewish commonwealth was complete in the judgment that was passed on Jerusalem.
Then, in contrast with the downfall of the enemies of the cause represented by the two witnesses it was said that the remnant were affrighted–that is, the calamities were so great the rest of the populace, those not waging the persecutions, abandoned their leaders and rulers in the midst of the awe of the fearful occurrences. As the Roman centurion executioner stood in awe at the crucifixon of Christ (Mat 27:54), saying, “truly this was the Son of God,” so beholding the things transpiring “the remnant were affrighted, and gave glory to the God of heaven.” This was the apocalyptic gleam of light piercing the gathering clouds of darkness–the omen of the success of the gospel and of the ultimate deliverance from persecution awaiting all who would be true to the faith. With this assurance, verse 14 declared that the second woe is past; and, behold, the third cometh quickly. The preceding scenes of the two witnesses had predicted the second woe; now, the final blow was at hand–the end. The sounding of the seventh trumpet was immediate–cometh quickly–and that was the last woe.
Fuente: Combined Bible Commentary
Rev 11:13. And in that hour, that is, at the very moment when the witnesses ascended, judgment fell upon the guilty world. There was a great earthquake, the constant symbol of judgment.
The tenth part of the city fell. The city is without doubt the great city of Rev 11:8; but only a tenth part falls because judgment does not yet descend in all its fullness.
in the earthquake were killed seven thousand persons. The expression in the original for persons is remarkable, meaning literally names of men. A similar use of the word names has already met us at chap. Rev 3:4, and the usage throws light upon the employment of the word name in the writings of St. John. It seems hardly necessary to say that the earthquake, the fall of the tenth part of the city, and the number 7000, must all be regarded as symbolical.
And the rest were affrighted. By the rest are to be understood all the ungodly who had not been killed.They are not only affrighted, they gave glory to the God of heaven. In what sense, it must be asked, are we to take these words? Do they express, as many imagine, the conversion of the Jews, or, as many others, that of the degenerate Christians of the city? We must answer, Neither. Conversion is not spoken of, and there is nothing to lead us to the thought of Jews. Inasmuch, however, as we are here dealing with inhabitants of Jerusalem, the holy city, it is not improbable that the faithless members of the Church, as distinguished from the faithful witnesses, are in the prophets view. Yet he does not behold their conversion. To the change implied in that word the being affrighted is not a suitable preliminary; and the whole tone of the passage suggests that, when they who are thus affrighted give glory to the God of heaven (comp. chap. Rev 16:11), they do so from no recognition of His heavenly character as compared with the wickedness of earth, but from the conviction which they have received of the irresistibleness of His power and the terror of His judgments. They are terrified, awed, subdued, but they are not converted. It is possible that conversion may follow, but we are not told that such will be the case. Looking back upon the whole of this difficult passage, one or two questions in connection with it demand an answer.
The first and most important of these is, Who are the two witnesses? Our space will not permit even a slight attempt to discuss the opinions of others. We must content ourselves with saying that it is in the highest degree improbable that these witnesses are either two individuals already known to us, such as Enoch and Elijah, Moses and Elijah, Zerubbabel and Joshua, or two who are yet to arise, and in whom the power of the true Church shall be concentrated. By such an interpretation the number two is understood with a literalness inconsistent with the symbolism of numbers in this book. If, too, we take literally the number of the witnesses, it will be difficult, if not impossible, to show why we should not give a literal interpretation to their prophesying, their miracles, their death, their resurrection, and their ascension into heaven in the presence of their enemies. Their prophesying also, as we have already seen, reaches to the whole earth, for it is that of chap. Rev 10:11; while the plagues inflicted came upon all the dwellers upon earth (Rev 11:10). Nor is the time during which the witnesses prophesy less inconsistent with this view. No individuals live through so long a period. It may indeed be at once admitted that, in a manner conformable to the whole structure of the Apocalypse, the Seer starts from the thought of two historical persons. Examples of this kind in sufficient number, and of sufficient importance to justify his resting upon them as the material basis of his prophecy, were not wanting either in the Old Testament or in the history of our Lord. In the former we have Moses and Aaron, Joshua and Caleb, Elijah and Elisha, Zerubbabel and Joshua, and even the two pillars in the temple, Jachin and Boaz. In the latter we have our Lord sending forth both his Apostles and the Seventy disciples two by two, together with such a promise as that contained in the words if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven (Mat 18:19). Although, however, the starting-point may be found in such allusions the Seer certainly passes from the thought of any two individuals whatever to that of all who in any age or land fulfil the idea of witnessing present to his mind. The two witnesses are thus believers who, amidst all the defection of others, remain faithful to their Lord. They are the true Divine seed within the outward Church, the little flock that listens only to the voice of the Good Shepherd and is led astray neither by the world nor hireling shepherds. All the particulars of the description correspond to this view. One other remark may be made. The climax of the Apocalypse is peculiarly observable in the relation of the vision of the Two Witnesses to that of the Palm-bearing Company in chap. 7. The latter speaks only of deliverance from tribulation; the former introduces us to the thought of the action which brings tribulation with it. The faithful in Christ Jesus have advanced from being merely sufferers to being zealous agents in their Masters cause. They have been executing their commission, uttering their testimony, working their work, warring against their foes. Their position is loftier, nobler, more inspiriting; and their reward is proportioned to their struggle. Commission, work, reward, judgment,everything, in short, is higher than before.
Fuente: A Popular Commentary on the New Testament
These words are conceived by interpreters to set forth the great success of the witnesses’ ministry after their resurrection; it was accompanied with a mighty earthquake, or a great shaking of the kingdom of antichrist; insomuch that a tenth part of the city fell; that is, many nations and kingdoms under antichrist’s tyranny and dominion shook off the yoke, and disowned his jurisdiction, and fell off from him.
Observe farther, What this earthquake and fall produced, namely, a twofold effect.
1. Seven thousand were slain.
2. Others were affrighted, turned from their sins, and gave glory to God.
Behold here the great power of the word of God, and the happy success thereof, to the shaking of antichrist’s kingdom, which falls not at once, but by degrees, as it rose. The man of sin is to be consumed with the breath of Christ’s mouth at first, which is a gradual death, till at last be be quite abolished by the brightness of his coming.
Upon the whole then we may comfortably conclude, that whatever ground antichrist on the one hand may seem to have gained of late in any place, that yet he is certainly in a deep consumation; nay, far gone in it, and will languish more and more till he draws his last breath: and, on the other hand, whatever clouds may overspread the church of Christ in any place, it will not be long ere they will vanish, and that affairs are moving forward towards the church’s highest outward prosperity, and most flourishing condition that she shall ever arrive to on this side of heaven, which is to be under the blessed Millinium, or thousand years, which began probably with the resurrection of the witnesses at the beginning of the Protestant reformation, by the preaching of Luther.
Thus speaks our learned Dr. More, Myst. Inq. p 477. “I doubt not,” says he, “but this vision of the resurrection of the witnesses was a prediction of our Protestant reformation, begun at Spires in Germany, Anno 1529, when several German princes and imperial cities made a solemn protestation against the innovations and usurpations of the church of Rome; from whence came the name of Protestants, which continues to this day.”
“This therefore,” says he, [mark his inference]” should make our reformation the more sacred, and keep all persons that wish well to our holy religion, from casting any dirt upon our first reformers, whose names ought to be had in honour, and will be so in the church of God throughout all generations.”
Fuente: Expository Notes with Practical Observations on the New Testament
God now begins his judgment against the worldly city, as is symbolized by the earthquake. One-tenth, or a part, collapses and 7,000 men are killed. This cannot be the destruction of Jerusalem since 1,100,00 men were killed then. When the rest of the evil see God’s judgment begin, they worship in fear. There is no indication of repentance on their part, only terrified worship.
Fuente: Gary Hampton Commentary on Selected Books
11:13 {24} 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, {25} and {e} gave glory to the God of heaven.
(24) Bergomensis said, in 1301, “This year a blazing star foretelling great calamity to come, appeared in heaven: in which year during the feast of St. Andrew, a great earthquake occurred as never before: it continued for many days, and overthrew many stately houses.” This he said of the year following the Jubilee: which John many ages before, expressed word for word.
(25) They were indeed broken with present astonishment of mind, but did not earnestly repent as they ought to have done.
(e) Glorified God by confessing his name.
Fuente: Geneva Bible Notes
Following this ascension an earthquake (cf. Rev 6:12; Rev 8:5; Rev 11:19; Rev 16:18; Mat 27:51-52; Mat 28:2) will destroy 10 percent of Jerusalem and will cause 7,000 people to die. One writer called this number "an obviously generalized figure." [Note: Beasley-Murray, p. 187.] It may, however, be a round number. Those who will not die will give glory to God. This does not necessarily mean that they will all become believers, though some have concluded they will. [Note: E.g., Thomas, Revelation 8-22, pp. 98-99; and Smith, A Revelation . . ., p. 175.] But they will acknowledge God’s hand in these events at least. [Note: Walvoord, The Revelation . . ., p. 183; Newell, p. 157.] Perhaps they only give glory to God as the demons gave glory to Jesus when He confronted them during His earthly ministry.