<hi type="bold">4. standing before the God of the earth--</hi>A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so <reference osisRef="Zech.4.14">Zec 4:14</reference>. Ministering to (<reference osisRef="Luke.1.19">Lu 1:19</reference>), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (<reference osisRef="Rev.11.15">Re 11:15</reference>). The phrase alludes to <reference osisRef="Zech.4.10">Zec 4:10</reference>, <reference osisRef="Zech.4.14">14</reference>, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," <reference osisRef="Phil.2.15">Php 2:15</reference>), and ministering for its encouragement in a time of apostasy. Wordsworth's view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO Testaments ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in <reference osisRef="Zech.4.2">Zec 4:2</reference> is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on <reference osisRef="Rev.11.1">Re 11:1</reference>, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so Primasius [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But <reference osisRef="Rev.11.7">Re 11:7</reference> proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.

4. standing before the God of the earth-- A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so Zec 4:14. Ministering to (Lu 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (Re 11:15). The phrase alludes to Zec 4:10, 14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," Php 2:15), and ministering for its encouragement in a time of apostasy. Wordsworth's view is worth consideration, whether it may not constitute a secondary sense: the two witnesses, the olive trees, are THE TWO Testaments ministering their testimony to the Church of the old dispensation, as well as to that of the new, which explains the two witnesses being called also the two candlesticks (the Old and New Testament churches; the candlestick in Zec 4:2 is but one as there was then but one Testament, and one Church, the Jewish). The Church in both dispensations has no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees: compare Note, see on Re 11:1, which is connected with this, the reed, the Scripture canon, being the measure of the Church: so Primasius [X, p. 314]: the two witnesses preach in sackcloth, marking the ignominious treatment which the word, like Christ Himself, receives from the world. So the twenty-four elders represent the ministers of the two dispensations by the double twelve. But Re 11:7 proves that primarily the two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished.


<hi type="bold">5. will hurt--</hi>Greek, "wishes," or "desires to hurt them."

<hi type="bold">fire ... devoureth--</hi>(Compare <reference osisRef="Jer.5.14">Jr 5:14</reference>; <reference osisRef="Jer.23.29">23:29</reference>).

<hi type="bold">out of their mouth--</hi>not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.

<hi type="bold">if any man will hurt them--</hi>twice repeated, to mark the immediate certainty of the accomplishment.

<hi type="bold">in this manner--</hi>so in like manner as he tries to hurt them (compare <reference osisRef="Rev.13.10">Re 13:10</reference>). Retribution in kind.

5. will hurt-- Greek, "wishes," or "desires to hurt them." fire... devoureth-- (Compare Jr 5:14; 23:29). out of their mouth-- not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies. if any man will hurt them-- twice repeated, to mark the immediate certainty of the accomplishment. in this manner-- so in like manner as he tries to hurt them (compare Re 13:10). Retribution in kind.


<hi type="bold">6. These ... power--</hi>Greek, "authorized power."

<hi type="bold">it rain not--</hi>Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).

<hi type="bold">smite ... with all plagues--</hi>Greek, "with (literally, 'in') every plague."

6. These... power-- Greek, "authorized power." it rain not-- Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth). smite... with all plagues-- Greek, "with (literally, 'in') every plague."


<hi type="bold">7. finished their testimony--</hi>The same verb is used of Paul's ending his ministry by a violent death.

<hi type="bold">the beast that ascended out of the bottomless pit--</hi>Greek, "the wild beast ... the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (<reference osisRef="Dan.7.3">Da 7:3</reference>, <reference osisRef="Dan.7.11">11</reference>), and he is fully so in the subsequent part of the Apocalypse, namely, <reference osisRef="Rev.13.1">Re 13:1</reference>; <reference osisRef="Rev.17.8">17:8</reference>. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture.

<hi type="bold">make war against them--</hi>alluding to <reference osisRef="Dan.7.21">Da 7:21</reference>, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.

7. finished their testimony-- The same verb is used of Paul's ending his ministry by a violent death. the beast that ascended out of the bottomless pit-- Greek, "the wild beast... the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (Da 7:3, 11), and he is fully so in the subsequent part of the Apocalypse, namely, Re 13:1; 17:8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture. make war against them-- alluding to Da 7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.


<hi type="bold">8. dead bodies--</hi>So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.

<hi type="bold">the great city--</hi>eight times in the Revelation elsewhere used of BABYLON (<reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.16.19">16:19</reference>; <reference osisRef="Rev.17.18">17:18</reference>; <reference osisRef="Rev.18.10">18:10</reference>, <reference osisRef="Rev.16.18">16, 18</reference>, <reference osisRef="Rev.19.21">19, 21</reference>). In <reference osisRef="Rev.21.10">Re 21:10</reference> (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon.

<hi type="bold">which--</hi>Greek, "the which," namely, "the city which."

<hi type="bold">spiritually--</hi>in a spiritual sense.

<hi type="bold">Sodom--</hi>The very term applied by <reference osisRef="Isa.1.10">Is 1:10</reference> to apostate Jerusalem (compare <reference osisRef="Ezek.16.48">Eze 16:48</reference>).

<hi type="bold">Egypt--</hi>the nation which the Jews' besetting sin was to lean upon.

<hi type="bold">where ... Lord was crucified--</hi>This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."

<hi type="bold">also our--</hi>A, B, C, Origen, Andreas, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare <reference osisRef="Rev.18.24">Re 18:24</reference>, where the blood of ALL slain on earth is said to be found IN Babylon, just as in <reference osisRef="Matt.23.35">Mt 23:35</reference>, Jesus saith that, "upon the Jews and Jerusalem" (Compare <reference osisRef="Matt.23.37">Mt 23:37</reference>, <reference osisRef="Matt.23.38">38</reference>) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So Vitringa. But in the more definite sense, Jerusalem is regarded, even in Hebrews (<reference osisRef="Heb.13.12-Heb.13.14">He 13:12-14</reference>), as the world city which believers were then to go forth from, in order to "seek one to come."

8. dead bodies-- So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one. the great city-- eight times in the Revelation elsewhere used of BABYLON (Re 14:8; 16:19; 17:18; 18:10, 16, 18, 19, 21). In Re 21:10 (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon. which-- Greek, "the which," namely, "the city which." spiritually-- in a spiritual sense. Sodom-- The very term applied by Is 1:10 to apostate Jerusalem (compare Eze 16:48). Egypt-- the nation which the Jews' besetting sin was to lean upon. where... Lord was crucified-- This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt." also our-- A, B, C, Origen, Andreas, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare Re 18:24, where the blood of ALL slain on earth is said to be found IN Babylon, just as in Mt 23:35, Jesus saith that, "upon the Jews and Jerusalem" (Compare Mt 23:37, 38) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So Vitringa. But in the more definite sense, Jerusalem is regarded, even in Hebrews (He 13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."


<hi type="bold">9. they--</hi>rather, "(some) of the peoples."

<hi type="bold">people--</hi>Greek, "peoples."

<hi type="bold">kindreds--</hi>Greek, "tribes"; all save the elect (whence it is not said, The peoples ... but [some] of the peoples ... , or, some of the peoples ... may refer to those of the nations ..., who at the time shall hold possession of Palestine and Jerusalem).

<hi type="bold">shall see--</hi>So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.

<hi type="bold">dead bodies--</hi>So Vulgate, Syriac, and Andreas. But A, B, C, and Coptic, singular, as in <reference osisRef="Rev.11.8">Re 11:8</reference>, "dead body." Three and a half days answer to the three and a half years (see on <reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.11.3">3</reference>), the half of seven, the full and perfect number.

<hi type="bold">shall not suffer--</hi>so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer."

<hi type="bold">in graves--</hi>so Vulgate and Primasius. But B, C, Syriac, Coptic, and Andreas, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (<reference osisRef="Rev.19.17">Re 19:17</reference>, <reference osisRef="Rev.18.21">18, 21</reference>).

9. they-- rather, "(some) of the peoples." people-- Greek, "peoples." kindreds-- Greek, "tribes"; all save the elect (whence it is not said, The peoples... but [some] of the peoples..., or, some of the peoples... may refer to those of the nations..., who at the time shall hold possession of Palestine and Jerusalem). shall see-- So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present. dead bodies-- So Vulgate, Syriac, and Andreas. But A, B, C, and Coptic, singular, as in Re 11:8, "dead body." Three and a half days answer to the three and a half years (see on Re 11:2, 3), the half of seven, the full and perfect number. shall not suffer-- so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer." in graves-- so Vulgate and Primasius. But B, C, Syriac, Coptic, and Andreas, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (Re 19:17, 18, 21).


<hi type="bold">10. they that dwell upon ... earth--</hi>those who belong to the earth, as its citizens, not to heaven (<reference osisRef="Rev.3.10">Re 3:10</reference>; <reference osisRef="Rev.8.13">8:13</reference>; <reference osisRef="Rev.12.12">12:12</reference>; <reference osisRef="Rev.13.8">13:8</reference>).

<hi type="bold">shall--</hi>so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on <reference osisRef="Rev.11.9">Re 11:9</reference>, on "shall not suffer."

<hi type="bold">rejoice over them--</hi>The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.

<hi type="bold">send gifts one to another--</hi>as was usual at a joyous festival.

<hi type="bold">tormented them--</hi>namely, with the plagues which they had power to inflict (<reference osisRef="Rev.11.5">Re 11:5</reference>, <reference osisRef="Rev.11.6">6</reference>); also, by their testimony against the earthly.

10. they that dwell upon... earth-- those who belong to the earth, as its citizens, not to heaven (Re 3:10; 8:13; 12:12; 13:8). shall-- so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on Re 11:9, on "shall not suffer." rejoice over them-- The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one. send gifts one to another-- as was usual at a joyous festival. tormented them-- namely, with the plagues which they had power to inflict (Re 11:5, 6); also, by their testimony against the earthly.


11. Translate as Greek, "After the three days and an half."

<hi type="bold">the Spirit of life--</hi>the same which breathed life into Israel's dry bones, <reference osisRef="Ezek.37.10">Eze 37:10</reference>, <reference osisRef="Ezek.37.11">11</reference> (see on <reference osisRef="Ezek.37.10">Eze 37:10</reference>, <reference osisRef="Ezek.37.11">11</reference>), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, <reference osisRef="Hos.6.2">Ho 6:2</reference>, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight."

<hi type="bold">into--</hi>so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."

<hi type="bold">stood upon their feet--</hi>the very words in <reference osisRef="Ezek.37.10">Eze 37:10</reference>, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city."

<hi type="bold">great fear--</hi>such as fell on the soldiers guarding Christ's tomb at His resurrection (<reference osisRef="Matt.28.4">Mt 28:4</reference>), when also there was a great earthquake (<reference osisRef="Rev.11.2">Re 11:2</reference>).

<hi type="bold">saw--</hi>Greek, "beheld."

11. Translate as Greek, "After the three days and an half." the Spirit of life-- the same which breathed life into Israel's dry bones, Eze 37:10, 11 (see on Eze 37:10, 11), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, Ho 6:2, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight." into-- so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them." stood upon their feet-- the very words in Eze 37:10, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city." great fear-- such as fell on the soldiers guarding Christ's tomb at His resurrection (Mt 28:4), when also there was a great earthquake (Re 11:2). saw-- Greek, "beheld."


<hi type="bold">12. they--</hi>so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard."

<hi type="bold">a cloud--</hi>Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, <reference osisRef="Acts.1.9">Ac 1:9</reference> (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (<reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>), and the elect of all nations, caught up out of the reach of the Antichristian foe. In <reference osisRef="Rev.14.14-Rev.14.16">Re 14:14-16</reference>, He is represented as sitting on a white cloud.

<hi type="bold">their enemies beheld them--</hi>and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.

12. they-- so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard." a cloud-- Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, Ac 1:9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (Re 7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In Re 14:14-16, He is represented as sitting on a white cloud. their enemies beheld them-- and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.


13. "In that same hour"; literally, "the hour."

<hi type="bold">great earthquake--</hi>answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (<reference osisRef="Rev.6.12">Re 6:12</reference>). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in <reference osisRef="Rev.13.18">Re 13:18</reference>, "the number of the beast."

<hi type="bold">tenth part of the city fell--</hi>that is, of "the great city" (<reference osisRef="Rev.16.19">Re 16:19</reference>; <reference osisRef="Zech.14.2">Zec 14:2</reference>). Ten is the number of the world kingdoms (<reference osisRef="Rev.17.10-Rev.17.12">Re 17:10-12</reference>), and the beast's horns (<reference osisRef="Rev.13.1">Re 13:1</reference>), and the dragon's (<reference osisRef="Rev.12.3">Re 12:3</reference>). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom.

<hi type="bold">of men--</hi>Greek, "names of men." The men are as accurately enumerated as if their names were given.

<hi type="bold">seven thousand--</hi>Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.

<hi type="bold">the remnant--</hi>consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to <reference osisRef="Rev.16.9">Re 16:9</reference>; and above, <reference osisRef="Rev.9.20">Re 9:20</reference>, <reference osisRef="Rev.9.21">21</reference>. These repenting (Zec 12:10-14; 13:<reference osisRef="1Cor.14.1">1</reference>), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints.

<hi type="bold">gave glory to the God of heaven--</hi>which while apostates, and worshipping the beast's image, they had not done.

<hi type="bold">God of heaven--</hi>The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (<reference osisRef="Rev.11.6">Re 11:6</reference>), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (<reference osisRef="Rev.11.4">Re 11:4</reference>). As in <reference osisRef="Rev.11.4">Re 11:4</reference> He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.

13. "In that same hour"; literally, "the hour." great earthquake-- answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (Re 6:12). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in Re 13:18, "the number of the beast." tenth part of the city fell-- that is, of "the great city" (Re 16:19; Zec 14:2). Ten is the number of the world kingdoms (Re 17:10-12), and the beast's horns (Re 13:1), and the dragon's (Re 12:3). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom. of men-- Greek, "names of men." The men are as accurately enumerated as if their names were given. seven thousand-- Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent. the remnant-- consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to Re 16:9; and above, Re 9:20, 21. These repenting (Zec 12:10-14; 13:1), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints. gave glory to the God of heaven-- which while apostates, and worshipping the beast's image, they had not done. God of heaven-- The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (Re 11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (Re 11:4). As in Re 11:4 He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.


<hi type="bold">14. The second woe--</hi>that under the sixth trumpet (<reference osisRef="Rev.9.12-Rev.9.21">Re 9:12-21</reference>), including also the prophecy, <reference osisRef="Rev.11.1-Rev.11.13">Re 11:1-13</reference>: Woe to the world, joy to the faithful, as their redemption draweth nigh.

<hi type="bold">the third woe cometh quickly--</hi>It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.

14. The second woe-- that under the sixth trumpet (Re 9:12-21), including also the prophecy, Re 11:1-13: Woe to the world, joy to the faithful, as their redemption draweth nigh. the third woe cometh quickly-- It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.


<hi type="bold">15. sounded--</hi>with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of El, God, and Geber, MIGHTY MAN (<reference osisRef="Rev.10.1">Re 10:1</reference>). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (<reference osisRef="Rev.12.1-Rev.12.6">Re 12:1-6</reference>), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to <reference osisRef="Dan.2.44">Da 2:44</reference>, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian.

<hi type="bold">kingdoms--</hi>A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.

<hi type="bold">he--</hi>not emphatic in the Greek.

<hi type="bold">shall reign for ever and ever--</hi>Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (<reference osisRef="Rev.10.7">Re 10:7</reference>).

15. sounded-- with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of El, God, and Geber, MIGHTY MAN (Re 10:1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (Re 12:1-6), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to Da 2:44, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian. kingdoms-- A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first. he-- not emphatic in the Greek. shall reign for ever and ever-- Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (Re 10:7).


<hi type="bold">16. before God--</hi>B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.

<hi type="bold">seats--</hi>Greek, "thrones."

16. before God-- B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version. seats-- Greek, "thrones."


<hi type="bold">17. thanks--</hi>for the answer to our prayers (<reference osisRef="Rev.6.10">Re 6:10</reference>, <reference osisRef="Rev.6.11">11</reference>) in destroying them which destroy the earth (<reference osisRef="Rev.11.18">Re 11:18</reference>), thereby preparing the way for setting up the kingdom of Thyself and Thy saints.

<hi type="bold">and art to come--</hi>omitted in A, B, C, Vulgate, Syriac, Cyprian, and Andreas. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare <reference osisRef="Rev.11.18">Re 11:18</reference>, "is come." From the sounding of the seventh trumpet He is to His people Jah, the ever present Lord, WHO IS, more peculiarly than Jehovah "who is, was, and is to come."

<hi type="bold">taken to thee thy great power--</hi>"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.

17. thanks-- for the answer to our prayers (Re 6:10, 11) in destroying them which destroy the earth (Re 11:18), thereby preparing the way for setting up the kingdom of Thyself and Thy saints. and art to come-- omitted in A, B, C, Vulgate, Syriac, Cyprian, and Andreas. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare Re 11:18, "is come." From the sounding of the seventh trumpet He is to His people Jah, the ever present Lord, WHO IS, more peculiarly than Jehovah "who is, was, and is to come." taken to thee thy great power-- "to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.


<hi type="bold">18. the nations were angry--</hi>alluding to <reference osisRef="Ps.99.1">Psa 99:1</reference>, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (<reference osisRef="Exod.15.14">Ex 15:14</reference>; <reference osisRef="2Kgs.19.28">2Ki 19:28</reference>, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God!

<hi type="bold">dead ... be judged--</hi>proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.

<hi type="bold">the prophets--</hi>as, for instance, the two prophesying witnesses (<reference osisRef="Rev.11.3">Re 11:3</reference>), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means.

<hi type="bold">destroy them which destroy the earth--</hi>Retribution in kind (compare <reference osisRef="Rev.16.6">Re 16:6</reference>; <reference osisRef="Luke.19.27">Lu 19:27</reference>). See on <reference osisRef="Dan.7.14-Dan.7.18">Da 7:14-18</reference>.

18. the nations were angry-- alluding to Psa 99:1, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (Ex 15:14; 2Ki 19:28, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God! dead... be judged-- proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place. the prophets-- as, for instance, the two prophesying witnesses (Re 11:3), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means. destroy them which destroy the earth-- Retribution in kind (compare Re 16:6; Lu 19:27). See on Da 7:14-18.


19. A similar solemn conclusion to that of the seventh seal, <reference osisRef="Rev.8.5">Re 8:5</reference>, and to that of the seventh vial, <reference osisRef="Rev.16.18">Re 16:18</reference>. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other.

<hi type="bold">the temple--</hi>the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron").

<hi type="bold">opened in heaven--</hi>A and C read the article, "the temple of God "which is" in heaven, was opened."

<hi type="bold">the ark of his testament--</hi>or "... His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (<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.16.17">16:17</reference>), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (<reference osisRef="Rev.8.3">Re 8:3</reference>), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (<reference osisRef="Rev.15.7">Re 15:7</reference>, <reference osisRef="Rev.15.8">8</reference>). See on <reference osisRef="Rev.12.1">Re 12:1</reference>, note at the opening of the chapter. <chapter eID="Rev.11"/>

19. A similar solemn conclusion to that of the seventh seal, Re 8:5, and to that of the seventh vial, Re 16:18. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three different aspects, mutually complementing each other. the temple-- the sanctuary or Holy place (Greek, "naos"), not the whole temple (Greek, "hieron"). opened in heaven-- A and C read the article, "the temple of God "which is" in heaven, was opened." the ark of his testament-- or "... His covenant." As in the first verse the earthly sanctuary was measured, so here its heavenly antitype is laid open, and the antitype above to the ark of the covenant in the Holiest Place below is seen, the pledge of God's faithfulness to His covenant in saving His people and punishing their and His enemies. Thus this forms a fit close to the series of trumpet judgments and an introduction to the episode (the twelfth and thirteen chapters) as to His faithfulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (Re 14:15, 17; 15:5; 16:17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (Re 8:3), and at the close of the episode (the twelfth through fifteenth chapters) and opening of the vials (Re 15:7, 8). See on Re 12:1, note at the opening of the chapter.


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Rev.12.1-Rev.12.17">Re 12:1-17</reference>. Vision of the Woman, Her Child, and the Persecuting Dragon.</title>

1. This episode (Re 12:<reference osisRef="1Cor.15.8">1-15:8</reference>) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, <reference osisRef="Rev.11.7-Rev.11.10">Re 11:7-10</reference>, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in <reference osisRef="Rev.11.13">Re 11:13</reference>, <reference osisRef="Rev.11.18">18</reference>. The beast in <reference osisRef="Rev.12.3">Re 12:3</reference>, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (<reference osisRef="Rev.12.6">Re 12:6</reference>, <reference osisRef="Rev.12.14">14</reference>; <reference osisRef="Rev.13.5">Re 13:5</reference>; compare <reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.11.3">3</reference>).

<hi type="bold">great--</hi>in size and significance.

<hi type="bold">wonder--</hi>Greek, "sign": significant of momentous truths.

<hi type="bold">in heaven--</hi>not merely the sky, but the heaven beyond just mentioned, <reference osisRef="Rev.11.19">Re 11:19</reference>; compare <reference osisRef="Rev.12.7-Rev.12.9">Re 12:7-9</reference>.

<hi type="bold">woman clothed with the sun ... moon under her feet--</hi>the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (<reference osisRef="Rev.1.12">Re 1:12</reference>, <reference osisRef="1Cor.1.20">20</reference>). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [Auberlen]. The allusions to Israel before accord with this: compare <reference osisRef="Rev.11.19">Re 11:19</reference>, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (<reference osisRef="Rev.12.13-Rev.12.17">Re 12:13-17</reference>) [De Burgh]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (<reference osisRef="Rev.12.1">Re 12:1</reference>). The two beasts arise respectively out of the sea (compare <reference osisRef="Dan.7.3">Da 7:3</reference>) and the earth (<reference osisRef="Rev.13.1">Re 13:1</reference>, <reference osisRef="Rev.13.11">11</reference>): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in <reference osisRef="Rev.12.5">Re 12:5</reference> emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (<reference osisRef="Rev.12.2">Re 12:2</reference>) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (<reference osisRef="Isa.9.6">Is 9:6</reference>). As new Jerusalem (called also "the woman," or "wife," <reference osisRef="Rev.21.2">Re 21:2</reference>, <reference osisRef="Rev.21.9-Rev.21.12">9-12</reference>), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.

CHAPTER 12 Re 12:1-17. Vision of the Woman, Her Child, and the Persecuting Dragon. 1. This episode (Re 12:1-15:8) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, Re 11:7-10, and the triumph of the faithful, and torment of the unfaithful. So also the sixteenth through twentieth chapters are the description in detail of the judgment on the beast, &c., summarily noticed in Re 11:13, 18. The beast in Re 12:3, &c., is shown not to be alone, but to be the instrument in the hand of a greater power of darkness, Satan. That this is so, appears from the time of the eleventh chapter being the period also in which the events of the twelfth and thirteenth chapters take place, namely, 1260 days (Re 12:6, 14; Re 13:5; compare Re 11:2, 3). great-- in size and significance. wonder-- Greek, "sign": significant of momentous truths. in heaven-- not merely the sky, but the heaven beyond just mentioned, Re 11:19; compare Re 12:7-9. woman clothed with the sun... moon under her feet-- the Church, Israel first, and then the Gentile Church; clothed with Christ, "the Sun of righteousness." "Fair as the moon, clear as the sun." Clothed with the Sun, the Church is the bearer of divine supernatural light in the world. So the seven churches (that is, the Church universal, the woman) are represented as light-bearing candlesticks (Re 1:12, 20). On the other hand, the moon, though standing above the sea and earth, is altogether connected with them and is an earthly light: sea, earth, and moon represent the worldly element, in opposition to the kingdom of God--heaven, the sun. The moon cannot disperse the darkness and change it into-day: thus she represents the world religion (heathenism) in relation to the supernatural world. The Church has the moon, therefore, under her feet; but the stars, as heavenly lights, on her head. The devil directs his efforts against the stars, the angels of the churches, about hereafter to shine for ever. The twelve stars, the crown around her head, are the twelve tribes of Israel [Auberlen]. The allusions to Israel before accord with this: compare Re 11:19, "the temple of God"; "the ark of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the "temple of God opened in heaven," signifying that God now enters again into covenant with His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not flee into the wilderness and stay there for 1260 days, while the dragon persecuted the remnant of her seed (Re 12:13-17) [De Burgh]. The sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, that is, the Jewish Church: secondarily, the Church universal, having under her feet, in due subordination, the ever changing moon, which shines with a borrowed light, emblem of the Jewish dispensation, which is now in a position of inferiority, though supporting the woman, and also of the changeful things of this world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Church, in passing over into the Gentile world, is (1) persecuted; (2) then seduced, as heathenism begins to react on her. This is the key to the meaning of the symbolic woman, beast, harlot, and false prophet. Woman and beast form the same contrast as the Son of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven (Re 12:1). The two beasts arise respectively out of the sea (compare Da 7:3) and the earth (Re 13:1, 11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteristic of woman, in contradistinction to man, is her being subject, the surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human spirit reverses man's relation to God. Woman-like receptivity towards God constitutes faith. By it the individual becomes a child of God; the children collectively are viewed as "the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in Re 12:5 emphatically called "the MAN-child" (Greek, "huios arrheen," "male-child"). Though born of a woman, and under the law for man's sake, He is also the Son of God, and so the HUSBAND of the Church. As Son of the woman, He is "'Son of man"; as male-child, He is Son of God, and Husband of the Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God; the beast, the kingdom of the world. The woman of whom Jesus was born represents the Old Testament congregation of God. The woman's travail-pains (Re 12:2) represent the Old Testament believers' ardent longings for the promised Redeemer. Compare the joy at His birth (Is 9:6). As new Jerusalem (called also "the woman," or "wife," Re 21:2, 9-12), with its twelve gates, is the exalted and transfigured Church, so the woman with the twelve stars is the Church militant.


<hi type="bold">2. pained--</hi>Greek, "tormented" (basanizomene). De Burgh explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth ... a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.

2. pained-- Greek, "tormented" (basanizomene). De Burgh explains this of the bringing in of the first-begotten into the world AGAIN, when Israel shall at last welcome Him, and when "the man-child shall rule all nations with the rod of iron." But there is a plain contrast between the painful travailing of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth... a MAN-CHILD," that is, almost without travail-pangs, she receives (at His second advent), as if born to her, Messiah and a numerous seed.


<hi type="bold">3. appeared--</hi>"was seen."

<hi type="bold">wonder--</hi>Greek, "semeion," "sign."

<hi type="bold">red--</hi>So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of <reference osisRef="Dan.7.7">Da 7:7</reference>; <reference osisRef="Rev.13.1">Re 13:1</reference>). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, "diademata," not stephanoi, "wreaths") are upon his seven heads. In <reference osisRef="Dan.7.4-Dan.7.7">Da 7:4-7</reference> the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," <reference osisRef="Rev.19.12">Re 19:12</reference>, when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number).

3. appeared-- "was seen." wonder-- Greek, "semeion," "sign." red-- So A and Vulgate read. But B, C, and Coptic read, "of fire." In either case, the color of the dragon implies his fiery rage as a murderer from the beginning. His representative, the beast, corresponds, having seven heads and ten horns (the number of horns on the fourth beast of Da 7:7; Re 13:1). But there, ten crowns are on the ten horns (for before the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, "diademata," not stephanoi, "wreaths") are upon his seven heads. In Da 7:4-7 the Antichristian powers up to Christ's second coming are represented by four beasts, which have among them seven heads, that is, the first, second, and fourth beasts having one head each, the third, four heads. His universal dominion as prince of this fallen world is implied by the seven diadems (contrast the "many diadems on Christ's head," Re 19:12, when coming to destroy him and his), the caricature of the seven Spirits of God. His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear both the number seven (the divine number) and ten (the world number).


<hi type="bold">4. drew--</hi>Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare <reference osisRef="Rev.12.1">Re 12:1</reference>; 1:20; <reference osisRef="Isa.14.12">Is 14:12</reference>).

<hi type="bold">stood--</hi>"stands" [Alford]: perfect tense, Greek, "hesteken."

<hi type="bold">ready to be delivered--</hi>"about to bring forth."

<hi type="bold">for to devour, &c.--</hi>"that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.

4. drew-- Greek, present tense, "draweth," "drags down." His dragging down the stars with his tail (lashed back and forward in his fury) implies his persuading to apostatize, like himself, and to become earthy, those angels and also once eminent human teachers who had formerly been heavenly (compare Re 12:1; 1:20; Is 14:12). stood-- "stands" [Alford]: perfect tense, Greek, "hesteken." ready to be delivered-- "about to bring forth." for to devour, &c.-- "that when she brought forth, he might devour her child." So the dragon, represented by his agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was ready to devour Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem.


<hi type="bold">5. man-child--</hi>Greek, "a son, a male." On the deep significance of this term, see on <reference osisRef="Rev.12.1">Re 12:1</reference>, <reference osisRef="2Cor.12.2">2</reference>.

<hi type="bold">rule--</hi>Greek, "poimainein," "tend as a shepherd"; (see on <reference osisRef="Rev.2.27">Re 2:27</reference>).

<hi type="bold">rod of iron--</hi>A rod is for long-continued obstinacy until they submit themselves to obedience [Bengel]: <reference osisRef="Rev.2.27">Re 2:27</reference>; <reference osisRef="Ps.2.9">Psa 2:9</reference>, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers (<reference osisRef="Rev.2.27">Re 2:27</reference>). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel (<reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing.

5. man-child-- Greek, "a son, a male." On the deep significance of this term, see on Re 12:1, 2. rule-- Greek, "poimainein," "tend as a shepherd"; (see on Re 2:27). rod of iron-- A rod is for long-continued obstinacy until they submit themselves to obedience [Bengel]: Re 2:27; Psa 2:9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a divine child of the woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne": as also His ruling the nations with a rod of iron is to be shared in by believers (Re 2:27). What took place primarily in the case of the divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of Israel (Re 7:1-8), and the elect of all nations, about to be translated and to reign with Him over the earth at His appearing.


<hi type="bold">6. woman fled--</hi>Mary's flight with Jesus into Egypt is a type of this.

<hi type="bold">where she hath--</hi>So C reads. But A and B add "there."

<hi type="bold">a place--</hi>that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things.

<hi type="bold">prepared of God--</hi>literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness.

<hi type="bold">they should feed her--</hi>Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in <reference osisRef="Dan.4.26">Da 4:26</reference>, and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness-time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God (<reference osisRef="Rev.12.6">Re 12:6</reference>, <reference osisRef="Rev.12.14">14</reference>). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God (<reference osisRef="Rev.18.4">Re 18:4</reference>). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [Auberlen]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [Hengstenberg], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. <reference osisRef="Ezek.20.35">Eze 20:35</reference>, <reference osisRef="Ezek.20.36">36</reference>, "I will bring you into the wilderness of the people (Hebrew, 'peoples'), and there will I plead with you ... like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on <reference osisRef="Ezek.20.35">Eze 20:35</reference>, <reference osisRef="Ezek.20.36">36</reference>): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile "peoples," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (<reference osisRef="Rev.7.1-Rev.7.8">Re 7:1-8</reference>) who constitute "the woman," are nevertheless preserved "from the face of the serpent" (<reference osisRef="Rev.12.14">Re 12:14</reference>).

<hi type="bold">thousand two hundred and threescore days--</hi>anticipatory of <reference osisRef="Rev.12.14">Re 12:14</reference>, where the persecution which caused her to flee is mentioned in its place: <reference osisRef="Rev.13.11-Rev.13.18">Re 13:11-18</reference> gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell.

6. woman fled-- Mary's flight with Jesus into Egypt is a type of this. where she hath-- So C reads. But A and B add "there." a place-- that portion of the heathen world which has received Christianity professedly, namely, mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things. prepared of God-- literally, "from God." Not by human caprice or fear, but by the determined counsel and foreknowledge of God, the woman, the Church, fled into the wilderness. they should feed her-- Greek, "nourish her." Indefinite for, "she should be fed." The heathen world, the wilderness, could not nourish the Church, but only afford her an outward shelter. Here, as in Da 4:26, and elsewhere, the third person plural refers to the heavenly powers who minister from God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into the wilderness, so the Christian Church's wilderness-time of first love was the apostolic age, when it was separate from the Egypt of this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God (Re 12:6, 14). The harlot takes the world city as her own, even as Cain was the first builder of a city, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman; but soon spiritual fornication crept in, and the Church in the seventeenth chapter is no longer the woman, but the harlot, the great Babylon, which, however, has in it hidden the true people of God (Re 18:4). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world [Auberlen]. Thus, the woman is "the one inseparable Church of the Old and New Testament" [Hengstenberg], the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been grafted, and into which Israel, on her conversion, shall be grafted, as into her own olive tree. During the whole Church-historic period, or "times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order that Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles without distinction. Eze 20:35, 36, "I will bring you into the wilderness of the people (Hebrew, 'peoples'), and there will I plead with you... like as I pleaded with your fathers in the wilderness of Egypt" (compare Notes, see on Eze 20:35, 36): not a wilderness literally and locally, but spiritually a state of discipline and trial among the Gentile "peoples," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (Re 7:1-8) who constitute "the woman," are nevertheless preserved "from the face of the serpent" (Re 12:14). thousand two hundred and threescore days-- anticipatory of Re 12:14, where the persecution which caused her to flee is mentioned in its place: Re 13:11-18 gives the details of the persecution. It is most unlikely that the transition should be made from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 1260 days, or periods, representing this long interval, are RECAPITULATED on a shorter scale analogically during the last Antichrist's short reign. They are equivalent to three and a half years, which, as half of the divine number seven, symbolize the seeming victory of the world over the Church. As they include the whole Gentile times of Jerusalem's being trodden of the Gentiles, they must be much longer than 1260 years; for, above several centuries more than 1260 years have elapsed since Jerusalem fell.


7. In Job 1:6-11; 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in <reference osisRef="Zech.3.1">Zec 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (<reference osisRef="Rom.8.33">Ro 8:33</reference>, <reference osisRef="Rom.8.34">34</reference>). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from <reference osisRef="Rev.12.9">Re 12:9</reference>, 10, 12; <reference osisRef="1Kgs.22.19-1Kgs.22.22">1Ki 22:19-22</reference>.

<hi type="bold">there was--</hi>Greek, "there came to pass," or "arose."

<hi type="bold">war in heaven--</hi>What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, <reference osisRef="Luke.19.38">Lu 19:38</reference>, "peace in heaven." <reference osisRef="Col.1.20">Col 1:20</reference>, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether ... things in earth, or things in heaven."

<hi type="bold">Michael and his angels ... the dragon ... and his angels--</hi>It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (<reference osisRef="Rev.19.14-Rev.19.21">Re 19:14-21</reference>). The conflict on earth, as in <reference osisRef="Dan.10.13">Da 10:13</reference>, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. <reference osisRef="Luke.10.18">Lu 10:18</reference>, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jude 9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from <reference osisRef="Eph.6.12">Ep 6:12</reference>, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus <reference osisRef="Zech.3.1-Zech.3.9">Zec 3:1-9</reference> is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (<reference osisRef="Rev.12.10">Re 12:10</reference>, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (<reference osisRef="Col.1.20">Col 1:20</reference>), and there shall be peace in heaven (<reference osisRef="Luke.19.38">Lu 19:38</reference>).

<hi type="bold">against--</hi>A, B, and C read, "with."

7. In Job 1:6-11; 2:1-6, Satan appears among the sons of God, presenting himself before God in heaven, as the accuser of the saints: again in Zec 3:1, 2. But at Christ's coming as our Redeemer, he fell from heaven, especially when Christ suffered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Satan, the accusing adversary, could no longer appear before God against us, but was cast out judicially (Ro 8:33, 34). He and his angels henceforth range through the air and the earth, after a time (namely, the interval between the ascension and the second advent) about to be cast hence also, and bound in hell. That "heaven" here does not mean merely the air, but the abode of angels, appears from Re 12:9, 10, 12; 1Ki 22:19-22. there was-- Greek, "there came to pass," or "arose." war in heaven-- What a seeming contradiction in terms, yet true! Contrast the blessed result of Christ's triumph, Lu 19:38, "peace in heaven." Col 1:20, "made peace through the blood of His cross, by Him to reconcile all things unto Himself; whether... things in earth, or things in heaven." Michael and his angels... the dragon... and his angels-- It was fittingly ordered that, as the rebellion arose from unfaithful angels and their leader, so they should be encountered and overcome by faithful angels and their archangel, in heaven. On earth they are fittingly encountered, and shall be overcome, as represented by the beast and false prophet, by the Son of man and His armies of human saints (Re 19:14-21). The conflict on earth, as in Da 10:13, has its correspondent conflict of angels in heaven. Michael is peculiarly the prince, or presiding angel, of the Jewish nation. The conflict in heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the execution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground judicially against the believing elect. Lu 10:18, "I beheld (in the earnest of the future full fulfilment given in the subjection of the demons to the disciples) Satan as lightning fall from heaven." As Michael fought before with Satan about the body of the mediator of the old covenant (Jude 9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually and finally cast out of heaven, though the judicial sentence to that effect received its ratification at Christ's ascension, appears from Ep 6:12, "spiritual wickedness in high (Greek, 'heavenly') places." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" rebuking him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zec 3:1-9 is strictly parallel, Joshua, the high priest, being representative of his nation Israel, and Satan standing at God's fight hand as adversary to resist Israel's justification. Then, and not till then, fully (Re 12:10, "NOW," &c.) shall ALL things be reconciled unto Christ IN HEAVEN (Col 1:20), and there shall be peace in heaven (Lu 19:38). against-- A, B, and C read, "with."


<hi type="bold">8. prevailed not--</hi>A and Coptic read, "He prevailed not." But B and C read as English Version.

<hi type="bold">neither--</hi>A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (<reference osisRef="John.3.13">Joh 3:13</reference>), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (<reference osisRef="Rev.12.12">Re 12:12</reference>). (<reference osisRef="Rev.12.3">3</reference>) He is bound during the millennium (<reference osisRef="Rev.20.1-Rev.3.4">Re 20:1-3). (4</reference>) After having been loosed for a while, he is cast for ever into the lake of fire.

8. prevailed not-- A and Coptic read, "He prevailed not." But B and C read as English Version. neither-- A, B, and C read, "not even" (Greek, "oude"): a climax. Not only did they not prevail, but not even their place was found any more in heaven. There are four gradations in the ever deeper downfall of Satan: (1) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (Joh 3:13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him. (2) From Christ, down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses his power against Israel, and has sentence of expulsion fully executed on him and his by Michael. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (Re 12:12). (3) He is bound during the millennium (Re 20:1-3). (4) After having been loosed for a while, he is cast for ever into the lake of fire.


<hi type="bold">9. that old serpent--</hi>alluding to <reference osisRef="Gen.3.1">Ge 3:1</reference>, <reference osisRef="Gen.3.4">4</reference>.

<hi type="bold">Devil--</hi>the Greek, for "accuser," or "slanderer."

<hi type="bold">Satan--</hi>the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews.

<hi type="bold">world--</hi>Greek, "habitable world."

9. that old serpent-- alluding to Ge 3:1, 4. Devil-- the Greek, for "accuser," or "slanderer." Satan-- the Hebrew for "adversary," especially in a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gentiles and the elect Jews. world-- Greek, "habitable world."


<hi type="bold">10. Now--</hi>Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (<reference osisRef="Matt.28.18">Mt 28:18</reference>), "All power [Greek, 'exousia,' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with <reference osisRef="Rev.12.5">Re 12:5</reference>, "Her child was caught up unto God and to His throne." In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on <reference osisRef="Rev.12.7">Re 12:7</reference>). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, <reference osisRef="Rev.11.15">Re 11:15</reference>, "The kingdom of this world is become (the very word here, Greek, 'egeneto,' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place.

<hi type="bold">salvation, &c.--</hi>Greek, "the salvation (namely, fully, finally, and victoriously accomplished, <reference osisRef="Heb.9.28">He 9:28</reference>; compare <reference osisRef="Luke.3.6">Lu 3:6</reference>, yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, <reference osisRef="Rev.7.10">Re 7:10</reference>; <reference osisRef="Rev.19.1">19:1</reference>) the power (Greek, 'dunamis'), and the authority (Greek, 'exousia'; 'legitimate power'; see above) of His Christ."

<hi type="bold">accused them before our God day and night--</hi>Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.

10. Now-- Now that Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (Mt 28:18), "All power [Greek, 'exousia,' 'authority,' as here; see below] is given unto Me in heaven and in earth"; connected with Re 12:5, "Her child was caught up unto God and to His throne." In the ulterior sense, it refers to the eve of Christ's second coming, when Israel is about to be restored as mother-church of Christendom, Satan, who had resisted her restoration on the ground of her unworthiness, having been cast out by the instrumentality of Michael, Israel's angelic prince (see on Re 12:7). Thus this is parallel, and the necessary preliminary to the glorious event similarly expressed, Re 11:15, "The kingdom of this world is become (the very word here, Greek, 'egeneto,' 'is come,' 'hath come to pass') our Lord's and His Christ's," the result of Israel's resuming her place. salvation, &c.-- Greek, "the salvation (namely, fully, finally, and victoriously accomplished, He 9:28; compare Lu 3:6, yet future; hence, not till now do the blessed raise the fullest hallelujah for salvation to the Lamb, Re 7:10; 19:1) the power (Greek, 'dunamis'), and the authority (Greek, 'exousia'; 'legitimate power'; see above) of His Christ." accused them before our God day and night-- Hence the need that the oppressed Church, God's own elect (like the widow, continually coming, so as even to weary the unjust judge), should cry day and night unto Him.


<hi type="bold">11. they--</hi>emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame.

<hi type="bold">overcame--</hi>(<reference osisRef="Rom.8.33">Ro 8:33</reference>, 34, 37; <reference osisRef="Rom.16.20">16:20</reference>).

<hi type="bold">him--</hi>(<reference osisRef="1John.2.14">1Jo 2:14</reference>, <reference osisRef="2Cor.2.15">15</reference>). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church.

<hi type="bold">by, &c.--</hi>Greek (dia to haima; accusative, not genitive case, as English Version would require, compare <reference osisRef="Heb.9.12">He 9:12</reference>), "on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. Schottgen mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. Tittmann takes the Greek "dia," as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture.

<hi type="bold">by the word of their testimony--</hi>Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of <reference osisRef="Rev.15.2">Re 15:2</reference>, "them that had gotten the victory over the beast" (compare <reference osisRef="Rev.13.15">Re 13:15</reference>, <reference osisRef="Rev.13.16">16</reference>).

<hi type="bold">unto--</hi>Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.

11. they-- emphatic in the Greek. "They" in particular. They and they alone. They were the persons who overcame. overcame-- (Ro 8:33, 34, 37; 16:20). him-- (1Jo 2:14, 15). It is the same victory (a peculiarly Johannean phrase) over Satan and the world which the Gospel of John describes in the life of Jesus, his Epistle in the life of each believer, and his Apocalypse in the life of the Church. by, &c.-- Greek (dia to haima; accusative, not genitive case, as English Version would require, compare He 9:12), "on account of (on the ground of) the blood of the Lamb"; "because of"; on account of and by virtue of its having been shed. Had that blood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. Schottgen mentions the Rabbinical tradition that Satan accuses men all days of the year, except the day of atonement. Tittmann takes the Greek "dia," as it often means, out of regard to the blood of the Lamb; this was the impelling cause which induced them to undertake the contest for the sake of it; but the view given above is good Greek, and more in accordance with the general sense of Scripture. by the word of their testimony-- Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by virtue of the blood of the Lamb. Hereby they confess themselves worshippers of the slain Lamb and overcome the beast, Satan's representative; an anticipation of Re 15:2, "them that had gotten the victory over the beast" (compare Re 13:15, 16). unto-- Greek, "achri," "even as far as." They carried their not-love of life as far as even unto death.


<hi type="bold">12. Therefore--</hi>because Satan is cast out of heaven (<reference osisRef="Rev.12.9">Re 12:9</reference>).

<hi type="bold">dwell--</hi>literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world.

<hi type="bold">the inhabiters of--</hi>So Andreas reads. But A, B, and C omit. The words probably, were inserted from <reference osisRef="Rev.8.13">Re 8:13</reference>.

<hi type="bold">is come down--</hi>rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth.

<hi type="bold">unto you--</hi>earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast <reference osisRef="John.3.7">Joh 3:7</reference>, Margin, with <reference osisRef="John.3.31">Joh 3:31</reference>; <reference osisRef="John.8.23">8:23</reference>; 1Jo+4:5; <reference osisRef="Phil.3.19">Php 3:19</reference>, <reference osisRef="1Cor.3.1">1</reference> John 4:5) and its sea-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (<reference osisRef="Rev.20.1">Re 20:1</reference>, 2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before.

<hi type="bold">short time--</hi>Greek, "kairon," "season": opportunity for his assaults.

12. Therefore-- because Satan is cast out of heaven (Re 12:9). dwell-- literally, "tabernacle." Not only angels and the souls of the just with God, but also the faithful militant on earth, who already in spirit tabernacle in heaven, having their home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, they in spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in judgment having been passed on the prince of this world. the inhabiters of-- So Andreas reads. But A, B, and C omit. The words probably, were inserted from Re 8:13. is come down-- rather as Greek, "catebee," "is gone down"; John regarding the heaven as his standing-point of view whence he looks down on the earth. unto you-- earth and sea, with their inhabitants; those who lean upon, and essentially belong to, the earth (contrast Joh 3:7, Margin, with Joh 3:31; 8:23; 1Jo+4:5; Php 3:19, 1 John 4:5) and its sea-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (Re 20:1, 2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse the elect in heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; whence, at the last crisis, Antichrist will manifest himself with an intensity of iniquity greater than ever before. short time-- Greek, "kairon," "season": opportunity for his assaults.