<hi type="bold">2. the seven angels--</hi>Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare <reference osisRef="Luke.1.19">Lu 1:19</reference>, "I am Gabriel, that stand in the presence of God."

<hi type="bold">stood--</hi>Greek, "stand."

<hi type="bold">seven trumpets--</hi>These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (<reference osisRef="Rev.6.10">Re 6:10</reference>). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by <reference osisRef="Rev.11.15">Re 11:15</reference>, <reference osisRef="Rev.11.18">18</reference>, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Re 13:1-18; 16:10; 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (<reference osisRef="Rev.8.7-Rev.8.13">Re 8:7-13</reference>).

2. the seven angels-- Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Lu 1:19, "I am Gabriel, that stand in the presence of God." stood-- Greek, "stand." seven trumpets-- These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (Re 6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by Re 11:15, 18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (Re 13:1-18; 16:10; 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (Re 8:7-13).


<hi type="bold">3. another angel--</hi>not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (<reference osisRef="Heb.1.4">He 1:4</reference>), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (<reference osisRef="Rev.5.8">Re 5:8</reference>), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.

<hi type="bold">there was given unto him--</hi>The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.

<hi type="bold">offer it with the prayers--</hi>rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.

<hi type="bold">all saints--</hi>The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.

<hi type="bold">golden altar--</hi>antitype to the earthly.

3. another angel-- not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (He 1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (Re 5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone. there was given unto him-- The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered. offer it with the prayers-- rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous. all saints-- The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments. golden altar-- antitype to the earthly.


<hi type="bold">4. the smoke ... which came with the prayers ... ascended up--</hi>rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from <reference osisRef="Rev.8.3">Re 8:3</reference>) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (<reference osisRef="Rev.19.10">Re 19:10</reference>).

4. the smoke... which came with the prayers... ascended up-- rather, "the smoke of the incense FOR (or 'given TO': 'given' being understood from Re 8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (Re 19:10).


<hi type="bold">5. cast it into the earth--</hi>that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!

<hi type="bold">there were--</hi>"there took place," or "ensued."

<hi type="bold">voices, and thunderings, and lightnings--</hi>B places the "voices" after "thunderings." A places it after "lightnings."

5. cast it into the earth-- that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers! there were-- "there took place," or "ensued." voices, and thunderings, and lightnings-- B places the "voices" after "thunderings." A places it after "lightnings."


<hi type="bold">6. sound--</hi>blow the trumpets.

6. sound-- blow the trumpets.


7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (<reference osisRef="Rev.8.13">Re 8:13</reference>), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (<reference osisRef="Exod.9.24">Ex 9:24</reference>), the WATER turned to blood (<reference osisRef="Exod.7.19">Ex 7:19</reference>), the darkness (<reference osisRef="Exod.10.21">Ex 10:21</reference>), the locusts (<reference osisRef="Exod.10.12">Ex 10:12</reference>), and perhaps the death (<reference osisRef="Rev.9.18">Re 9:18</reference>). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.

<hi type="bold">mingled with--</hi>A, B, and Vulgate read, Greek, "... IN blood." So in the case of the second and third vials (<reference osisRef="Rev.16.3">Re 16:3</reference>, <reference osisRef="Rev.16.4">4</reference>).

<hi type="bold">upon the earth--</hi>Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In <reference osisRef="Zech.13.8">Zec 13:8</reference>, <reference osisRef="Zech.13.9">9</reference> this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.

<hi type="bold">all green grass--</hi>no longer a third, but all is burnt up.

7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (Re 8:13), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (Ex 9:24), the WATER turned to blood (Ex 7:19), the darkness (Ex 10:21), the locusts (Ex 10:12), and perhaps the death (Re 9:18). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers. mingled with-- A, B, and Vulgate read, Greek, "... IN blood." So in the case of the second and third vials (Re 16:3, 4). upon the earth-- Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Zec 13:8, 9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element. all green grass-- no longer a third, but all is burnt up.


<hi type="bold">8. as it were--</hi>not literally a mountain: a mountain-like burning mass. There is a plain allusion to <reference osisRef="Jer.51.25">Jr 51:25</reference>; <reference osisRef="Amos.7.4">Am 7:4</reference>.

<hi type="bold">third part of the sea became blood--</hi>In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.

8. as it were-- not literally a mountain: a mountain-like burning mass. There is a plain allusion to Jr 51:25; Am 7:4. third part of the sea became blood-- In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.


9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (<reference osisRef="1Tim.6.5">1Ti 6:5</reference>).

9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (1Ti 6:5).


<hi type="bold">10. a lamp--</hi>a torch.

10. a lamp-- a torch.


11. The symbolizers interpret the star fallen from heaven as a chief minister (Arius, according to Bullinger, Bengel, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [Wordsworth]. Contrast the converse change of bitter Marah water into sweet, <reference osisRef="Exod.15.23">Ex 15:23</reference>. Alford gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.

11. The symbolizers interpret the star fallen from heaven as a chief minister (Arius, according to Bullinger, Bengel, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [Wordsworth]. Contrast the converse change of bitter Marah water into sweet, Ex 15:23. Alford gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.


<hi type="bold">12. third part--</hi>not a total obscuration as in the sixth seal (<reference osisRef="Rev.6.12">Re 6:12</reference>, <reference osisRef="Rev.6.13">13</reference>). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.

<hi type="bold">the night likewise--</hi>withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.

12. third part-- not a total obscuration as in the sixth seal (Re 6:12, 13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming. the night likewise-- withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.


<hi type="bold">13. an angel--</hi>A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," <reference osisRef="Rev.4.7">Re 4:7</reference>; <reference osisRef="Rev.6.7">6:7</reference>, <reference osisRef="Rev.6.8">8</reference>: the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," <reference osisRef="Rev.14.6">Re 14:6</reference>.

<hi type="bold">through the midst of heaven--</hi>Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all.

<hi type="bold">the inhabiters of the earth--</hi>the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (<reference osisRef="Rev.6.10">Re 6:10</reference>). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church.

<hi type="bold">the other--</hi>Greek, "the remaining voices." <chapter eID="Rev.8"/>

13. an angel-- A, B, Vulgate, Syriac, and Coptic read for "angel," which is supported by none of the oldest manuscripts, "an eagle": the symbol of judgment descending fatally from on high; the king of birds pouncing on the prey. Compare this fourth trumpet and the flying eagle with the fourth seal introduced by the fourth living creature, "like a flying eagle," Re 4:7; 6:7, 8: the aspect of Jesus as presented by the fourth Evangelist. John is compared in the cherubim (according to the primitive interpretation) to a flying eagle: Christ's divine majesty in this similitude is set forth in the Gospel according to John, His judicial visitations in the Revelation of John. Contrast "another angel," or messenger, with "the everlasting Gospel," Re 14:6. through the midst of heaven-- Greek, "in the mid-heaven," that is, in the part of the sky where the sun reaches the meridian: in such a position as that the eagle is an object conspicuous to all. the inhabiters of the earth-- the ungodly, the "men of the world," whose "portion is in this life," upon whom the martyrs had prayed that their blood might be avenged (Re 6:10). Not that they sought personal revenge, but their zeal was for the honor of God against the foes of God and His Church. the other-- Greek, "the remaining voices."


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Rev.9.1-Rev.9.21">Re 9:1-21</reference>. The Fifth Trumpet: The Fallen Star Opens the Abyss Whence Issue Locusts. The Sixth Trumpet. Four Angels at the Euphrates Loosed.</title>

1. The last three trumpets of the seven are called, from <reference osisRef="Rev.8.13">Re 8:13</reference>, the woe-trumpets.

<hi type="bold">fall--</hi>rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet with <reference osisRef="Rev.12.8">Re 12:8</reference>, <reference osisRef="Rev.9.12">9, 12</reference>, "Woe to the inhabiters of the earth, for the devil is come down," &c. Compare <reference osisRef="Isa.14.12">Is 14:12</reference>, "How art thou fallen from heaven, Lucifer, son of the morning!"

<hi type="bold">the bottomless pit--</hi>Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.

CHAPTER 9 Re 9:1-21. The Fifth Trumpet: The Fallen Star Opens the Abyss Whence Issue Locusts. The Sixth Trumpet. Four Angels at the Euphrates Loosed. 1. The last three trumpets of the seven are called, from Re 8:13, the woe-trumpets. fall-- rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet with Re 12:8, 9, 12, "Woe to the inhabiters of the earth, for the devil is come down," &c. Compare Is 14:12, "How art thou fallen from heaven, Lucifer, son of the morning!" the bottomless pit-- Greek, "the pit of the abyss"; the orifice of the hell where Satan and his demons dwell.


<hi type="bold">3. upon--</hi>Greek, "unto," or "into."

<hi type="bold">as the scorpions of the earth--</hi>as contrasted with the "locusts" which come up from hell, and are not "of the earth."

<hi type="bold">have power--</hi>namely, to sting.

3. upon-- Greek, "unto," or "into." as the scorpions of the earth-- as contrasted with the "locusts" which come up from hell, and are not "of the earth." have power-- namely, to sting.


<hi type="bold">4. not hurt the grass ... neither ... green thing ... neither ... tree--</hi>the food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether divine.

<hi type="bold">those men which--</hi>Greek, "the men whosoever."

<hi type="bold">in, &c.--</hi>Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in <reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>, under the sixth seal. None of the saints are hurt by these locusts, which is not true of the saints in Mohammed's attack, who is supposed by many to be meant by the locusts; for many true believers fell in the Mohammedan invasions of Christendom.

4. not hurt the grass... neither... green thing... neither... tree-- the food on which they ordinarily prey. Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether divine. those men which-- Greek, "the men whosoever." in, &c.-- Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in Re 7:1-8, under the sixth seal. None of the saints are hurt by these locusts, which is not true of the saints in Mohammed's attack, who is supposed by many to be meant by the locusts; for many true believers fell in the Mohammedan invasions of Christendom.


<hi type="bold">5. they ... they--</hi>The subject changes: the first "they" is the locusts; the second is the unsealed.

<hi type="bold">five months--</hi>the ordinary time in the year during which locusts continue their ravages.

<hi type="bold">their torment--</hi>the torment of the sufferers. This fifth verse and <reference osisRef="Rev.9.6">Re 9:6</reference> cannot refer to an invading army. For an army would kill, and not merely torment.

5. they... they-- The subject changes: the first "they" is the locusts; the second is the unsealed. five months-- the ordinary time in the year during which locusts continue their ravages. their torment-- the torment of the sufferers. This fifth verse and Re 9:6 cannot refer to an invading army. For an army would kill, and not merely torment.


<hi type="bold">6. shall desire--</hi>Greek, "eagerly desire"; set their mind on.

<hi type="bold">shall flee--</hi>So B, Vulgate, Syriac, and Coptic read. But A and Aleph read, "fleeth," namely continually. In <reference osisRef="Rev.6.16">Re 6:16</reference>, which is at a later stage of God's judgments, the ungodly seek annihilation, not from the torment of their suffering, but from fear of the face of the Lamb before whom they have to stand.

6. shall desire-- Greek, "eagerly desire"; set their mind on. shall flee-- So B, Vulgate, Syriac, and Coptic read. But A and Aleph read, "fleeth," namely continually. In Re 6:16, which is at a later stage of God's judgments, the ungodly seek annihilation, not from the torment of their suffering, but from fear of the face of the Lamb before whom they have to stand.


<hi type="bold">7. prepared unto battle--</hi>Greek, "made ready unto war." Compare Note, see on <reference osisRef="Joel.2.4">Joe 2:4</reference>, where the resemblance of locusts to horses is traced: the plates of a horse armed for battle are an image on a larger scale of the outer shell of the locust.

<hi type="bold">crowns--</hi>(<reference osisRef="Nah.3.17">Na 3:17</reference>). Elliott explains this of the turbans of Mohammedans. But how could turbans be "like gold?" Alford understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material.

<hi type="bold">as the faces of men--</hi>The "as" seems to imply the locusts here do not mean men. At the same time they are not natural locusts, for these do not sting men (<reference osisRef="Rev.9.5">Re 9:5</reference>). They must be supernatural.

7. prepared unto battle-- Greek, "made ready unto war." Compare Note, see on Joe 2:4, where the resemblance of locusts to horses is traced: the plates of a horse armed for battle are an image on a larger scale of the outer shell of the locust. crowns-- (Na 3:17). Elliott explains this of the turbans of Mohammedans. But how could turbans be "like gold?" Alford understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material. as the faces of men-- The "as" seems to imply the locusts here do not mean men. At the same time they are not natural locusts, for these do not sting men (Re 9:5). They must be supernatural.


<hi type="bold">8. hair of women--</hi>long and flowing. An Arabic proverb compares the antlers of locusts to the hair of girls. Ewald in Alford understands the allusion to be to the hair on the legs or bodies of the locusts: compare "rough caterpillars," <reference osisRef="Jer.51.27">Jr 51:27</reference>.

<hi type="bold">as the teeth of lions--</hi>(<reference osisRef="Joel.1.6">Joe 1:6</reference>, as to locusts).

8. hair of women-- long and flowing. An Arabic proverb compares the antlers of locusts to the hair of girls. Ewald in Alford understands the allusion to be to the hair on the legs or bodies of the locusts: compare "rough caterpillars," Jr 51:27. as the teeth of lions-- (Joe 1:6, as to locusts).


<hi type="bold">9. as it were breastplates of iron--</hi>not such as forms the thorax of the natural locust.

<hi type="bold">as ... chariots--</hi>(<reference osisRef="Joel.2.5-Joel.2.7">Joe 2:5-7</reference>).

<hi type="bold">battle--</hi>Greek, "war."

9. as it were breastplates of iron-- not such as forms the thorax of the natural locust. as... chariots-- (Joe 2:5-7). battle-- Greek, "war."


<hi type="bold">10. tails like unto scorpions--</hi>like unto the tails of scorpions.

<hi type="bold">and there were stings--</hi>There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (literally, 'authority': authorized power) to hurt."

10. tails like unto scorpions-- like unto the tails of scorpions. and there were stings-- There is no oldest manuscript for this reading. A, B, Aleph, Syriac, and Coptic read, "and (they have) stings: and in their tails (is) their power (literally, 'authority': authorized power) to hurt."


<hi type="bold">11. And--</hi>so Syriac. But A, B, and Aleph, omit "and."

<hi type="bold">had--</hi>Greek, "have."

<hi type="bold">a king ... which is the angel--</hi>English Version, agreeing with A, Aleph, reads the (Greek) article before "angel," in which reading we must translate, "They have as king over them the angel," &c. Satan (compare <reference osisRef="Rev.9.1">Re 9:1</reference>). Omitting the article with B, we must translate, "They have as king an angel," &c.: one of the chief demons under Satan: I prefer from <reference osisRef="Rev.9.1">Re 9:1</reference>, the former.

<hi type="bold">bottomless pit--</hi>Greek, "abyss."

<hi type="bold">Abaddon--</hi>that is, perdition or destruction (<reference osisRef="Job.26.6">Job 26:6</reference>; <reference osisRef="Prov.27.20">Pr 27:20</reference>). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life. In <reference osisRef="Rev.9.20">Re 9:20</reference>, these two woe-trumpets are expressly called "plagues." Andreas of Cæsarea, A.D. 500, held, in his Commentary on Revelation, that the locusts mean evil spirits again permitted to come forth on earth and afflict men with various plagues.

11. And-- so Syriac. But A, B, and Aleph, omit "and." had-- Greek, "have." a king... which is the angel-- English Version, agreeing with A, Aleph, reads the (Greek) article before "angel," in which reading we must translate, "They have as king over them the angel," &c. Satan (compare Re 9:1). Omitting the article with B, we must translate, "They have as king an angel," &c.: one of the chief demons under Satan: I prefer from Re 9:1, the former. bottomless pit-- Greek, "abyss." Abaddon-- that is, perdition or destruction (Job 26:6; Pr 27:20). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life. In Re 9:20, these two woe-trumpets are expressly called "plagues." Andreas of Cæsarea, A.D. 500, held, in his Commentary on Revelation, that the locusts mean evil spirits again permitted to come forth on earth and afflict men with various plagues.


12. Greek, "The one woe."

<hi type="bold">hereafter--</hi>Greek, "after these things." I agree with Alford and De Burgh, that these locusts from the abyss refer to judgments about to fall on the ungodly immediately before Christ's second advent. None of the interpretations which regard them as past, are satisfactory. Joe 1:2-7; 2:1-11, is strictly parallel and expressly refers (<reference osisRef="Joel.2.11">Joe 2:11</reference>) to THE DAY OF THE Lord great and very terrible: <reference osisRef="Joel.2.10">Joe 2:10</reference> gives the portents accompanying the day of the Lord's coming, the earth quaking, the heavens trembling, the sun, moon, and stars, withdrawing their shining: <reference osisRef="Joel.2.18">Joe 2:18</reference>, 31, 32, also point to the immediately succeeding deliverance of Jerusalem: compare also, the previous last conflict in the valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. De Burgh confines the locust judgment to the Israelite land, even as the sealed in <reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference> are Israelites: not that there are not others sealed as elect in the earth; but that, the judgment being confined to Palestine, the sealed of Israel alone needed to be expressly excepted from the visitation. Therefore, he translates throughout, "the land" (that is, of Israel and Judah), instead of "the earth." I incline to agree with him.

12. Greek, "The one woe." hereafter-- Greek, "after these things." I agree with Alford and De Burgh, that these locusts from the abyss refer to judgments about to fall on the ungodly immediately before Christ's second advent. None of the interpretations which regard them as past, are satisfactory. Joe 1:2-7; 2:1-11, is strictly parallel and expressly refers (Joe 2:11) to THE DAY OF THE Lord great and very terrible: Joe 2:10 gives the portents accompanying the day of the Lord's coming, the earth quaking, the heavens trembling, the sun, moon, and stars, withdrawing their shining: Joe 2:18, 31, 32, also point to the immediately succeeding deliverance of Jerusalem: compare also, the previous last conflict in the valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. De Burgh confines the locust judgment to the Israelite land, even as the sealed in Re 7:1-8 are Israelites: not that there are not others sealed as elect in the earth; but that, the judgment being confined to Palestine, the sealed of Israel alone needed to be expressly excepted from the visitation. Therefore, he translates throughout, "the land" (that is, of Israel and Judah), instead of "the earth." I incline to agree with him.


<hi type="bold">13. a voice--</hi>literally, "one voice."

<hi type="bold">from--</hi>Greek, "out of."

<hi type="bold">the four horns--</hi>A, Vulgate (Amiatinus manuscript), Coptic, and Syriac omit "four." B and Cyprian support it. The four horns together gave forth their voice, not diverse, but one. God's revelation (for example, the Gospel), though in its aspects fourfold (four expressing world-wide extension: whence four is the number of the Evangelists), still has but one and the same voice. However, from the parallelism of this sixth trumpet to the fifth seal (<reference osisRef="Rev.6.9">Re 6:9</reference>, <reference osisRef="Rev.6.10">10</reference>), the martyrs' cry for the avenging of their blood from the altar reaching its consummation under the sixth seal and sixth trumpet, I prefer understanding this cry from the four corners of the altar to refer to the saints' prayerful cry from the four quarters of the world, incensed by the angel, and ascending to God from the golden altar of incense, and bringing down in consequence fiery judgments. Aleph omits the whole clause, "one from the four horns."

13. a voice-- literally, "one voice." from-- Greek, "out of." the four horns-- A, Vulgate (Amiatinus manuscript), Coptic, and Syriac omit "four." B and Cyprian support it. The four horns together gave forth their voice, not diverse, but one. God's revelation (for example, the Gospel), though in its aspects fourfold (four expressing world-wide extension: whence four is the number of the Evangelists), still has but one and the same voice. However, from the parallelism of this sixth trumpet to the fifth seal (Re 6:9, 10), the martyrs' cry for the avenging of their blood from the altar reaching its consummation under the sixth seal and sixth trumpet, I prefer understanding this cry from the four corners of the altar to refer to the saints' prayerful cry from the four quarters of the world, incensed by the angel, and ascending to God from the golden altar of incense, and bringing down in consequence fiery judgments. Aleph omits the whole clause, "one from the four horns."


<hi type="bold">14. in, &c.--</hi>Greek, "epi to potamo"; "on," or "at the great river."

<hi type="bold">Euphrates--</hi>(Compare <reference osisRef="Rev.16.12">Re 16:12</reference>). The river whereat Babylon, the ancient foe of God's people was situated. Again, whether from the literal region of the Euphrates, or from the spiritual Babylon (the apostate Church, especially Rome), four angelic ministers of God's judgments shall go forth, assembling an army of horsemen throughout the four quarters of the earth, to slay a third of men, the brunt of the visitation shall be on Palestine.

14. in, &c.-- Greek, "epi to potamo"; "on," or "at the great river." Euphrates-- (Compare Re 16:12). The river whereat Babylon, the ancient foe of God's people was situated. Again, whether from the literal region of the Euphrates, or from the spiritual Babylon (the apostate Church, especially Rome), four angelic ministers of God's judgments shall go forth, assembling an army of horsemen throughout the four quarters of the earth, to slay a third of men, the brunt of the visitation shall be on Palestine.


<hi type="bold">15. were--</hi>"which had been prepared" [Tregelles rightly].

<hi type="bold">for an hour, and a day, and a month, and a year--</hi>rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only before all the periods, implies that the hour in the day, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-total of periods been specified, namely, three hundred ninety-one years and one month (the period from A.D. 1281, when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their empire has declined).

<hi type="bold">slay--</hi>not merely to "hurt" (<reference osisRef="Rev.9.10">Re 9:10</reference>), as in the fifth trumpet.

<hi type="bold">third part--</hi>(See on <reference osisRef="Rev.8.7-Rev.8.12">Re 8:7-12</reference>).

<hi type="bold">of men--</hi>namely, of earthy men, <reference osisRef="Rev.8.13">Re 8:13</reference>, "inhabiters of the earth," as distinguished from God's sealed people (of which the sealed of Israel, <reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>, form the nucleus).

15. were-- "which had been prepared" [Tregelles rightly]. for an hour, and a day, and a month, and a year-- rather as Greek, "for (that is, against) THE hour, and day, and month, and year," namely, appointed by God. The Greek article (teen), put once only before all the periods, implies that the hour in the day, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-total of periods been specified, namely, three hundred ninety-one years and one month (the period from A.D. 1281, when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their empire has declined). slay-- not merely to "hurt" (Re 9:10), as in the fifth trumpet. third part-- (See on Re 8:7-12). of men-- namely, of earthy men, Re 8:13, "inhabiters of the earth," as distinguished from God's sealed people (of which the sealed of Israel, Re 7:1-8, form the nucleus).


16. Compare with these two hundred million, <reference osisRef="Ps.68.17">Psa 68:17</reference>; <reference osisRef="Dan.7.10">Da 7:10</reference>. The hosts here are evidently, from their numbers and their appearance (<reference osisRef="Rev.9.17">Re 9:17</reference>), not merely human hosts, but probably infernal, though constrained to work out God's will (compare <reference osisRef="Rev.9.1">Re 9:1</reference>, <reference osisRef="2Cor.9.2">2</reference>).

<hi type="bold">and I heard--</hi>A, B, Aleph, Vulgate, Syriac, Coptic, and Cyprian omit "and."

16. Compare with these two hundred million, Psa 68:17; Da 7:10. The hosts here are evidently, from their numbers and their appearance (Re 9:17), not merely human hosts, but probably infernal, though constrained to work out God's will (compare Re 9:1, 2). and I heard-- A, B, Aleph, Vulgate, Syriac, Coptic, and Cyprian omit "and."


<hi type="bold">17. thus--</hi>as follows.

<hi type="bold">of fire--</hi>the fiery color of the breastplates answering to the fire which issued out of their mouths.

<hi type="bold">of jacinth--</hi>literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond to the smoke out of their mouths.

<hi type="bold">brimstone--</hi>sulphur-colored: answering to the brimstone or sulphur out of their mouths.

17. thus-- as follows. of fire-- the fiery color of the breastplates answering to the fire which issued out of their mouths. of jacinth-- literally, "of hyacinth color," the hyacinth of the ancients answering to our dark blue iris: thus, their dark, dull-colored breastplates correspond to the smoke out of their mouths. brimstone-- sulphur-colored: answering to the brimstone or sulphur out of their mouths.


<hi type="bold">18. By these three--</hi>A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C, Aleph also add "plagues" after "three." English Version reading, which omits it, is not well supported.

<hi type="bold">by the fire--</hi>Greek, "owing to the fire," literally, "out of."

18. By these three-- A, B, C, and Aleph read (apo for kupo), "From"; implying the direction whence the slaughter came; not direct instrumentality as "by" implies. A, B, C, Aleph also add "plagues" after "three." English Version reading, which omits it, is not well supported. by the fire-- Greek, "owing to the fire," literally, "out of."


<hi type="bold">19. their--</hi>A, B, C and Aleph read, "the power of the horses."

<hi type="bold">in their mouth--</hi>whence issued the fire, smoke, and brimstone (<reference osisRef="Rev.9.17">Re 9:17</reference>). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed horses denoting their invincible courage, and the fire and brimstone out of their mouths, the gunpowder and artillery introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as Elliott thinks, the Turkish pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as <reference osisRef="Isa.9.15">Is 9:15</reference> proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulfiller of the prophecy here: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (see on <reference osisRef="Rev.9.20">Re 9:20</reference>, on "devils"; compare <reference osisRef="Rev.9.1">Re 9:1</reference>, 2, 17, 18).

<hi type="bold">with them--</hi>with the serpent heads and their venomous fangs.

19. their-- A, B, C and Aleph read, "the power of the horses." in their mouth-- whence issued the fire, smoke, and brimstone (Re 9:17). Many interpreters understand the horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed horses denoting their invincible courage, and the fire and brimstone out of their mouths, the gunpowder and artillery introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as Elliott thinks, the Turkish pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Is 9:15 proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulfiller of the prophecy here: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (see on Re 9:20, on "devils"; compare Re 9:1, 2, 17, 18). with them-- with the serpent heads and their venomous fangs.


<hi type="bold">20. the rest of the men--</hi>that is, the ungodly.

<hi type="bold">yet--</hi>So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues.

<hi type="bold">of their hands--</hi>(<reference osisRef="Deut.31.29">De 31:29</reference>). Especially the idols made by their hands. Compare <reference osisRef="Rev.13.14">Re 13:14</reference>, <reference osisRef="Rev.13.15">15</reference>, "the image of the beast" <reference osisRef="Rev.19.20">Re 19:20</reference>.

<hi type="bold">that they should not--</hi>So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so.

<hi type="bold">devils--</hi>Greek, "demons" which lurk beneath the idols which idolaters worship.

20. the rest of the men-- that is, the ungodly. yet-- So A, Vulgate, Syriac, and Coptic. B and Aleph read, "did not even repent of," namely, so as to give up "the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues. of their hands-- (De 31:29). Especially the idols made by their hands. Compare Re 13:14, 15, "the image of the beast" Re 19:20. that they should not-- So B reads. But A, C, and Aleph read "that they shall not": implying a prophecy of certainty that it shall be so. devils-- Greek, "demons" which lurk beneath the idols which idolaters worship.


<hi type="bold">21. sorceries--</hi>witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Christians in the last days, <reference osisRef="Rev.22.15">Re 22:15</reference>, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleshly lusts, and apostate Christians who shall have relapsed into the same shall share the same terrible judgments. The worship of images was established in the East in A.D. 842.

<hi type="bold">fornication--</hi>singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication [Bengel]. <chapter eID="Rev.9"/>

21. sorceries-- witchcrafts by means of drugs (so the Greek). One of the fruits of the unrenewed flesh: the sin of the heathen: about to be repeated by apostate Christians in the last days, Re 22:15, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleshly lusts, and apostate Christians who shall have relapsed into the same shall share the same terrible judgments. The worship of images was established in the East in A.D. 842. fornication-- singular: whereas the other sins are in the plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication [Bengel].


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Rev.10.1-Rev.10.11">Re 10:1-11</reference>. Vision of the Little Book.</title>
 As an episode was introduced between the sixth and seventh seals, so there is one here (<reference osisRef="Rev.10.1-Rev.11.14">Re 10:1-11:14</reference>) after the sixth and introductory to the seventh trumpet (<reference osisRef="Rev.11.15">Re 11:15</reference>, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth (<reference osisRef="Rev.8.13">Re 8:13</reference>) were the exclusive subject of the fifth and sixth woe-trumpets. <reference osisRef="Rev.6.11">Re 6:11</reference> is plainly referred to in <reference osisRef="Rev.10.6">Re 10:6</reference> below; in <reference osisRef="Rev.6.11">Re 6:11</reference> the martyrs crying to be avenged were told they must "rest yet for a little season" or time: in <reference osisRef="Rev.10.6">Re 10:6</reference> here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but (<reference osisRef="Rev.10.7">Re 10:7</reference>) at the trumpet sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished. The little open book (<reference osisRef="Rev.10.2">Re 10:2</reference>, <reference osisRef="Rev.9.10">9, 10</reference>) is given to John by the angel, with a charge (<reference osisRef="Rev.10.11">Re 10:11</reference>) that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from <reference osisRef="Rev.11.15-Rev.11.19">Re 11:15-19</reference>) affects those peoples, nations, tongues, and kings only in relation to Israel and the Church, who form the main object of the prophecy.

<hi type="bold">1. another mighty angel--</hi>as distinguished from the mighty angel who asked as to the former and more comprehensive book (<reference osisRef="Rev.5.2">Re 5:2</reference>), "Who is worthy to open the book?"

<hi type="bold">clothed with a cloud--</hi>the emblem of God coming in judgment.

<hi type="bold">a--</hi>A, B, C, and Aleph read "the"; referring to (<reference osisRef="Rev.4.3">Re 4:3</reference>) the rainbow already mentioned.

<hi type="bold">rainbow upon his head--</hi>the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from <reference osisRef="Rev.4.3">Re 4:3</reference> (see on <reference osisRef="Rev.4.3">Re 4:3</reference>).

<hi type="bold">face as ... the sun--</hi>(<reference osisRef="Rev.1.16">Re 1:16</reference>; 18:1).

<hi type="bold">feet as pillars of fire--</hi>(<reference osisRef="Rev.1.15">Re 1:15</reference>; <reference osisRef="Ezek.1.7">Eze 1:7</reference>). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in <reference osisRef="Rev.1.15">Re 1:15</reference>, <reference osisRef="1Cor.1.16">16</reference>; <reference osisRef="1Cor.4.3">4:3</reference>, to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.

CHAPTER 10 Re 10:1-11. Vision of the Little Book. As an episode was introduced between the sixth and seventh seals, so there is one here (Re 10:1-11:14) after the sixth and introductory to the seventh trumpet (Re 11:15, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth (Re 8:13) were the exclusive subject of the fifth and sixth woe-trumpets. Re 6:11 is plainly referred to in Re 10:6 below; in Re 6:11 the martyrs crying to be avenged were told they must "rest yet for a little season" or time: in Re 10:6 here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but (Re 10:7) at the trumpet sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished. The little open book (Re 10:2, 9, 10) is given to John by the angel, with a charge (Re 10:11) that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from Re 11:15-19) affects those peoples, nations, tongues, and kings only in relation to Israel and the Church, who form the main object of the prophecy. 1. another mighty angel-- as distinguished from the mighty angel who asked as to the former and more comprehensive book (Re 5:2), "Who is worthy to open the book?" clothed with a cloud-- the emblem of God coming in judgment. a-- A, B, C, and Aleph read "the"; referring to (Re 4:3) the rainbow already mentioned. rainbow upon his head-- the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from Re 4:3 (see on Re 4:3). face as... the sun-- (Re 1:16; 18:1). feet as pillars of fire-- (Re 1:15; Eze 1:7). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in Re 1:15, 16; 4:3, to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.


<hi type="bold">2. he had--</hi>Greek, "Having."

<hi type="bold">in his hand--</hi>in his left hand: as in <reference osisRef="Rev.10.5">Re 10:5</reference> (see on <reference osisRef="Rev.10.5">Re 10:5</reference>), he lifts up his right hand to heaven.

<hi type="bold">a little book--</hi>a roll little in comparison with the "book" (<reference osisRef="Rev.5.1">Re 5:1</reference>) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (<reference osisRef="Rev.10.9">Re 10:9</reference>, <reference osisRef="Rev.10.11">11</reference>), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.

<hi type="bold">upon the sea ... earth--</hi>Though the beast with seven heads is about to arise out of the sea (<reference osisRef="Rev.13.1">Re 13:1</reference>), and the beast with two horns like a lamb (<reference osisRef="Rev.13.11">Re 13:11</reference>) out of the earth, yet it is but for a time, and that time shall no longer be (<reference osisRef="Rev.10.6">Re 10:6</reference>, <reference osisRef="Rev.10.7">7</reference>) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.

2. he had-- Greek, "Having." in his hand-- in his left hand: as in Re 10:5 (see on Re 10:5), he lifts up his right hand to heaven. a little book-- a roll little in comparison with the "book" (Re 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Re 10:9, 11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature. upon the sea... earth-- Though the beast with seven heads is about to arise out of the sea (Re 13:1), and the beast with two horns like a lamb (Re 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Re 10:6, 7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.


<hi type="bold">3. as ... lion--</hi>Christ, whom the angel represents, is often so symbolized (<reference osisRef="Rev.5.5">Re 5:5</reference>, "the Lion of the tribe of Juda").

<hi type="bold">seven thunders--</hi>Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (<reference osisRef="Rev.8.1">Re 8:1</reference>, <reference osisRef="Rev.8.5">5</reference>); so also at the seventh vial (<reference osisRef="Rev.16.17">Re 16:17</reference>, <reference osisRef="Rev.16.18">18</reference>). Wordsworth calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (<reference osisRef="Rev.11.19">Re 11:19</reference>), and the seventh vial.

<hi type="bold">uttered their--</hi>Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.

3. as... lion-- Christ, whom the angel represents, is often so symbolized (Re 5:5, "the Lion of the tribe of Juda"). seven thunders-- Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (Re 8:1, 5); so also at the seventh vial (Re 16:17, 18). Wordsworth calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (Re 11:19), and the seventh vial. uttered their-- Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.


<hi type="bold">4. when--</hi>Aleph reads, "Whatsoever things." But most manuscripts support English Version.

<hi type="bold">uttered their voices--</hi>A, B, C, and Aleph omit "their voices." Then translate, "had spoken."

<hi type="bold">unto me--</hi>omitted by A, B, C, Aleph, and Syriac.

<hi type="bold">Seal up--</hi>the opposite command to <reference osisRef="Rev.22.20">Re 22:20</reference>. Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. Alford adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.

4. when-- Aleph reads, "Whatsoever things." But most manuscripts support English Version. uttered their voices-- A, B, C, and Aleph omit "their voices." Then translate, "had spoken." unto me-- omitted by A, B, C, Aleph, and Syriac. Seal up-- the opposite command to Re 22:20. Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. Alford adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.


<hi type="bold">5. lifted up his hand--</hi>So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, "... his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to <reference osisRef="Dan.12.1-Dan.12.13">Da 12:1-13</reference>. Compare <reference osisRef="Rev.10.4">Re 10:4</reference>, with <reference osisRef="Dan.12.4">Da 12:4</reference>, <reference osisRef="Dan.12.9">9</reference>; and <reference osisRef="Rev.10.5">Re 10:5</reference>, <reference osisRef="Rev.10.6">6</reference>, end, with <reference osisRef="Dan.12.7">Da 12:7</reference>. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand (<reference osisRef="Rev.10.2">Re 10:2</reference>), and he lifts up only his right hand to heaven.

5. lifted up his hand-- So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, "... his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to Da 12:1-13. Compare Re 10:4, with Da 12:4, 9; and Re 10:5, 6, end, with Da 12:7. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand (Re 10:2), and he lifts up only his right hand to heaven.


<hi type="bold">6. liveth for ever and ever--</hi>Greek, "liveth unto the ages of the ages" (compare <reference osisRef="Dan.12.7">Da 12:7</reference>).

<hi type="bold">created heaven ... earth ... sea, &c.--</hi>This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (<reference osisRef="Rev.10.7">Re 10:7</reference>), which can surely be brought to pass by the same Almighty power that created all things, and by none else.

<hi type="bold">that there should be time no longer--</hi>Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (<reference osisRef="Rev.6.11">Re 6:11</reference>). The appointed season or time of delay is at an end (the same Greek is here as in <reference osisRef="Rev.6.11">Re 6:11</reference>, chronus). Not as English Version implies, Time shall end and eternity begin.

6. liveth for ever and ever-- Greek, "liveth unto the ages of the ages" (compare Da 12:7). created heaven... earth... sea, &c.-- This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Re 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else. that there should be time no longer-- Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Re 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Re 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.


<hi type="bold">7. But--</hi>connected with <reference osisRef="Rev.10.6">Re 10:6</reference>. "There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare <reference osisRef="Rev.11.15-Rev.11.18">Re 11:15-18</reference>). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.

<hi type="bold">the mystery of God--</hi>the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of <reference osisRef="Rev.11.15-Rev.11.18">Re 11:15-18</reference>.

<hi type="bold">declared to--</hi>Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare <reference osisRef="Gal.3.8">Ga 3:8</reference>).

7. But-- connected with Re 10:6. "There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare Re 11:15-18). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay. the mystery of God-- the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of Re 11:15-18. declared to-- Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare Ga 3:8).


<hi type="bold">8. spake ... and said--</hi>So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan ... legousan").

<hi type="bold">little book--</hi>So Aleph and B read. But A and C, "the book."

8. spake... and said-- So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan... legousan"). little book-- So Aleph and B read. But A and C, "the book."


<hi type="bold">9. I went--</hi>Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.

<hi type="bold">Give--</hi>A, B, C, and Vulgate read the infinitive, "Telling him to give."

<hi type="bold">eat it up--</hi>appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare <reference osisRef="Ps.40.8">Psa 40:8</reference>, Margin, as to Christ's inner complete appropriation of God's word.

<hi type="bold">thy belly bitter--</hi>parallel to <reference osisRef="Ezek.2.10">Eze 2:10</reference>, "There was written therein lamentations, and mourning, and woe."

<hi type="bold">as honey--</hi>(<reference osisRef="Ps.19.10">Psa 19:10</reference>; <reference osisRef="Ps.119.103">119:103</reference>). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (<reference osisRef="Rev.11.3-Rev.6.11">Re 11:3-6, 11</reference>-18) gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (<reference osisRef="Rev.11.7-Rev.11.10">Re 11:7-10</reference>); compare <reference osisRef="John.16.1">Joh 16:1</reference>, 2. The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.

9. I went-- Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea. Give-- A, B, C, and Vulgate read the infinitive, "Telling him to give." eat it up-- appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare Psa 40:8, Margin, as to Christ's inner complete appropriation of God's word. thy belly bitter-- parallel to Eze 2:10, "There was written therein lamentations, and mourning, and woe." as honey-- (Psa 19:10; 119:103). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (Re 11:3-6, 11-18) gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (Re 11:7-10); compare Joh 16:1, 2. The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.


<hi type="bold">10. the little book--</hi>So A and C, but B, Aleph, and Vulgate, "the book."

<hi type="bold">was bitter--</hi>Greek, "was embittered."

10. the little book-- So A and C, but B, Aleph, and Vulgate, "the book." was bitter-- Greek, "was embittered."


<hi type="bold">11. he said--</hi>A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."

<hi type="bold">Thou must--</hi>The obligation lies upon thee, as the servant of God, to prophesy at His command.

<hi type="bold">again--</hi>as thou didst already in the previous part of this book of Revelation.

<hi type="bold">before, &c.--</hi>rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office--here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God--the subject of the rest of the book. <chapter eID="Rev.10"/>

11. he said-- A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me." Thou must-- The obligation lies upon thee, as the servant of God, to prophesy at His command. again-- as thou didst already in the previous part of this book of Revelation. before, &c.-- rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office--here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God--the subject of the rest of the book.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Rev.11.1-Rev.11.19">Re 11:1-19</reference>. Measurement of the Temple. The Two Witnesses' Testimony:</title>
 Their Death, Resurrection, and Ascension: The Earthquake: The Third Woe: The Seventh Trumpet Ushers in Christ's Kingdom. Thanksgiving of the Twenty-four Elders.

 This eleventh chapter is a compendious summary of, and introduction to, the more detailed prophecies of the same events to come in the twelfth through twentieth chapters. Hence we find anticipatory allusions to the subsequent prophecies; compare <reference osisRef="Rev.11.7">Re 11:7</reference>, "the beast that ascendeth out of the bottomless pit" (not mentioned before), with the detailed accounts, <reference osisRef="Rev.13.1">Re 13:1</reference>, <reference osisRef="Rev.13.11">11</reference>; <reference osisRef="Rev.17.8">17:8</reference>; also <reference osisRef="Rev.11.8">Re 11:8</reference>, "the great city," with <reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.17.1">17:1</reference>, <reference osisRef="Rev.17.5">5</reference>; <reference osisRef="Rev.18.10">18:10</reference>.

<hi type="bold">1. and the angel stood--</hi>omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So Wordsworth takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in <reference osisRef="Rev.16.7">Re 16:7</reference> the altar is personified as speaking (compare Note, see on <reference osisRef="Rev.16.7">Re 16:7</reference>). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew, "kaneh," "a reed," the word here used; and John it was who completed the canon). So Victorinus, Aquinas, and Vitringa. "Like a rod," namely, straight: like a rod of iron (<reference osisRef="Rev.2.27">Re 2:27</reference>), unbending, destroying all error, and that "cannot be broken." <reference osisRef="Rev.2.27">Re 2:27</reference>; <reference osisRef="Heb.1.8">He 1:8</reference>, Greek, "a rod of straightness," English Version, "a scepter of righteousness"; this is added to guard against it being thought that the reed was one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is possibly indefinite, put for "one said." Still Wordsworth's view agrees best with Greek. So the ancient commentator, Andreas of Cæsarea, in the end of the fifth century (compare Notes, see on <reference osisRef="Rev.11.3">Re 11:3</reference>, <reference osisRef="Rev.11.4">4</reference>).

<hi type="bold">the temple--</hi>Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary."

<hi type="bold">the altar--</hi>of incense; for it alone was in "the sanctuary." (Greek, "naos"). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem (<reference osisRef="1Cor.3.16">1Co 3:16</reference>, <reference osisRef="1Cor.3.17">17</reference>, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (<reference osisRef="Ezek.40.3">Eze 40:3</reference>, <reference osisRef="Ezek.40.5">5</reference>, where also the temple is measured with the measuring reed, the forty-first, forty-second, forty-third, and forty-fourth chapters), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the distinction in subsequent chapters between God's servants and those who bear the mark of the beast, is the way whereby he fulfils the direction here given him to measure the temple. The fact that the temple is distinguished from them that worship therein, favors the view that the spiritual temple, the Jewish and Christian Church, is not exclusively meant, but that the literal temple must also be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist shall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Church, alone shall refuse his claims. These shall constitute the true sanctuary which is here measured, that is, accurately marked and kept by God, whereas the rest shall yield to his pretensions. Wordsworth objects that, in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned, it is called hieron, not naos, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy Place (Greek, "naos") occurs in Acts and the Epistles; indeed, in <reference osisRef="Acts.7.48">Ac 7:48</reference>, though not directly, there does occur the term, naos, indirectly referring to the Jerusalem temple Holy Place. In addressing Gentile Christians, to whom the literal Jerusalem temple was not familiar, it was to be expected the term, naos, should not be found in the literal, but in the spiritual sense. In <reference osisRef="Rev.11.19">Re 11:19</reference> naos is used in a local sense; compare also <reference osisRef="Rev.14.15">Re 14:15</reference>, <reference osisRef="Rev.14.17">17</reference>; <reference osisRef="Rev.15.5">15:5</reference>, <reference osisRef="Rev.15.8">8</reference>.

CHAPTER 11 Re 11:1-19. Measurement of the Temple. The Two Witnesses' Testimony: Their Death, Resurrection, and Ascension: The Earthquake: The Third Woe: The Seventh Trumpet Ushers in Christ's Kingdom. Thanksgiving of the Twenty-four Elders. This eleventh chapter is a compendious summary of, and introduction to, the more detailed prophecies of the same events to come in the twelfth through twentieth chapters. Hence we find anticipatory allusions to the subsequent prophecies; compare Re 11:7, "the beast that ascendeth out of the bottomless pit" (not mentioned before), with the detailed accounts, Re 13:1, 11; 17:8; also Re 11:8, "the great city," with Re 14:8; 17:1, 5; 18:10. 1. and the angel stood-- omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So Wordsworth takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in Re 16:7 the altar is personified as speaking (compare Note, see on Re 16:7). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew, "kaneh," "a reed," the word here used; and John it was who completed the canon). So Victorinus, Aquinas, and Vitringa. "Like a rod," namely, straight: like a rod of iron (Re 2:27), unbending, destroying all error, and that "cannot be broken." Re 2:27; He 1:8, Greek, "a rod of straightness," English Version, "a scepter of righteousness"; this is added to guard against it being thought that the reed was one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is possibly indefinite, put for "one said." Still Wordsworth's view agrees best with Greek. So the ancient commentator, Andreas of Cæsarea, in the end of the fifth century (compare Notes, see on Re 11:3, 4). the temple-- Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary." the altar-- of incense; for it alone was in "the sanctuary." (Greek, "naos"). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem (1Co 3:16, 17, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (Eze 40:3, 5, where also the temple is measured with the measuring reed, the forty-first, forty-second, forty-third, and forty-fourth chapters), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the distinction in subsequent chapters between God's servants and those who bear the mark of the beast, is the way whereby he fulfils the direction here given him to measure the temple. The fact that the temple is distinguished from them that worship therein, favors the view that the spiritual temple, the Jewish and Christian Church, is not exclusively meant, but that the literal temple must also be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist shall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Church, alone shall refuse his claims. These shall constitute the true sanctuary which is here measured, that is, accurately marked and kept by God, whereas the rest shall yield to his pretensions. Wordsworth objects that, in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned, it is called hieron, not naos, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy Place (Greek, "naos") occurs in Acts and the Epistles; indeed, in Ac 7:48, though not directly, there does occur the term, naos, indirectly referring to the Jerusalem temple Holy Place. In addressing Gentile Christians, to whom the literal Jerusalem temple was not familiar, it was to be expected the term, naos, should not be found in the literal, but in the spiritual sense. In Re 11:19 naos is used in a local sense; compare also Re 14:15, 17; 15:5, 8.


<hi type="bold">2. But--</hi>Greek, "And."

<hi type="bold">the court ... without--</hi>all outside the Holy Place (<reference osisRef="Rev.11.1">Re 11:1</reference>).

<hi type="bold">leave out--</hi>of thy measurement, literally, "cast out"; reckon as unhallowed.

<hi type="bold">it--</hi>emphatic. It is not to be measured; whereas the Holy Place is.

<hi type="bold">given--</hi>by God's appointment.

<hi type="bold">unto the Gentiles--</hi>In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, <reference osisRef="Luke.21.24">Lu 21:24</reference>, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also <reference osisRef="Ps.79.1">Psa 79:1</reference>; <reference osisRef="Isa.63.18">Is 63:18</reference>.

<hi type="bold">forty ... two months--</hi>(<reference osisRef="Rev.13.5">Re 13:5</reference>). The same period as Daniel's "time, times, and half" (<reference osisRef="Rev.12.14">Re 12:14</reference>); and <reference osisRef="Rev.11.3">Re 11:3</reference>, and <reference osisRef="Rev.12.6">Re 12:6</reference>, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on <reference osisRef="Dan.7.25">Da 7:25</reference>; <reference osisRef="Dan.8.14">Da 8:14</reference>; <reference osisRef="Dan.12.11">Da 12:11</reference>), or rather, regard the 2300 days (<reference osisRef="Dan.8.14">Da 8:14</reference>), 1335 days (<reference osisRef="Dan.12.11">Da 12:11</reference>, <reference osisRef="Dan.12.12">12</reference>). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (<reference osisRef="Rev.11.2">Re 11:2</reference>), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on <reference osisRef="Dan.9.27">Da 9:27</reference>). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (<reference osisRef="Dan.8.14">Da 8:14</reference>). The forty-two months answer to Israel's forty-two sojournings (<reference osisRef="Num.33.1-Num.33.50">Nu 33:1-50</reference>) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.

2. But-- Greek, "And." the court... without-- all outside the Holy Place (Re 11:1). leave out-- of thy measurement, literally, "cast out"; reckon as unhallowed. it-- emphatic. It is not to be measured; whereas the Holy Place is. given-- by God's appointment. unto the Gentiles-- In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lu 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Psa 79:1; Is 63:18. forty... two months-- (Re 13:5). The same period as Daniel's "time, times, and half" (Re 12:14); and Re 11:3, and Re 12:6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on Da 7:25; Da 8:14; Da 12:11), or rather, regard the 2300 days (Da 8:14), 1335 days (Da 12:11, 12). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (Re 11:2), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Mohammed, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on Da 9:27). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (Da 8:14). The forty-two months answer to Israel's forty-two sojournings (Nu 33:1-50) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.


<hi type="bold">3. I will give power--</hi>There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.

<hi type="bold">my two witnesses--</hi>Greek, "the two witnesses of me." The article implies that the two were well known at least to John.

<hi type="bold">prophesy--</hi>preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to <reference osisRef="Zech.4.3">Zec 4:3</reference>, <reference osisRef="Zech.4.12">12</reference>, where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in <reference osisRef="Rev.11.4">Re 11:4</reference>, but only one in <reference osisRef="Zech.4.2">Zec 4:2</reference>, I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in <reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference> there are described first the sealed of Israel, then those of all nations. But see on <reference osisRef="Rev.11.4">Re 11:4</reference>. The actions of the two witnesses are just those of Moses when witnessing for God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, and smiting with plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of seven thousand, however, being left, as the 144,000 sealed, <reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>) causing fire by his word to devour the enemy, and shutting heaven, so that it rained not for three years and six months, the very time (1260 days) during which the two witnesses prophesy. Moreover, the words "witness" and "prophesy" are usually applied to individuals, not to abstractions (compare <reference osisRef="Ps.52.8">Psa 52:8</reference>). De Burgh thinks Elijah and Moses will again appear, as Mal 4:5, 6 seems to imply (compare <reference osisRef="Matt.17.11">Mt 17:11</reference>; <reference osisRef="Acts.3.21">Ac 3:21</reference>). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare <reference osisRef="Deut.34.5">De 34:5</reference>, <reference osisRef="Deut.34.6">6</reference>; Jude 9. Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [Bengel]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues (<reference osisRef="Rev.11.6">Re 11:6</reference>), apply best to "Moses (compare <reference osisRef="Rev.15.3">Re 15:3</reference>, the song of Moses"). The transfiguration glory of Moses and Elias was not their permanent resurrection-state, which shall not be till Christ shall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is that those blessed departed servants of God would have to submit to death (<reference osisRef="Rev.11.7">Re 11:7</reference>, <reference osisRef="Rev.11.8">8</reference>), and this in Moses' case a second time, which <reference osisRef="Heb.9.27">He 9:27</reference> denies. See on <reference osisRef="Zech.4.11">Zec 4:11</reference>, <reference osisRef="Zech.4.12">12</reference>, on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua.

<hi type="bold">in sackcloth--</hi>the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal (<reference osisRef="Rev.6.12">Re 6:12</reference>).

3. I will give power-- There is no "power" in the Greek, so that "give" must mean "give commission," or some such word. my two witnesses-- Greek, "the two witnesses of me." The article implies that the two were well known at least to John. prophesy-- preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to Zec 4:3, 12, where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in Re 11:4, but only one in Zec 4:2, I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in Re 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on Re 11:4. The actions of the two witnesses are just those of Moses when witnessing for God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, and smiting with plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of seven thousand, however, being left, as the 144,000 sealed, Re 7:1-8) causing fire by his word to devour the enemy, and shutting heaven, so that it rained not for three years and six months, the very time (1260 days) during which the two witnesses prophesy. Moreover, the words "witness" and "prophesy" are usually applied to individuals, not to abstractions (compare Psa 52:8). De Burgh thinks Elijah and Moses will again appear, as Mal 4:5, 6 seems to imply (compare Mt 17:11; Ac 3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare De 34:5, 6; Jude 9. Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [Bengel]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues (Re 11:6), apply best to "Moses (compare Re 15:3, the song of Moses"). The transfiguration glory of Moses and Elias was not their permanent resurrection-state, which shall not be till Christ shall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is that those blessed departed servants of God would have to submit to death (Re 11:7, 8), and this in Moses' case a second time, which He 9:27 denies. See on Zec 4:11, 12, on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua. in sackcloth-- the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal (Re 6:12).