Teks -- Revelation 11:1-4 (NET)

The Fate of the Two Witnesses

11:1 Then a measuring rod like a staff was given to me, and I was told, “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But do not measure the outer courtyard of the temple; leave it out, because it has been given to the Gentiles, and they will trample on the holy city for forty-two months. 11:3 And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 11:1 - A reed

A reed ( kalamos ).

Old word for a growing reed (Mat 11:7) which grew in immense brakes in the Jordan valley, a writer’ s reed (3Jo 1:7), a measuring-rod (here, Rev 21:15.; Eze 40:3-6; Eze 42:16-19).

Robertson: Rev 11:1 - Like a rod

Like a rod ( homoios rabdōi ).

See Rev 2:27; Mar 6:8 for rabdos .

Robertson: Rev 11:1 - And one said

And one said ( legōn ).

"Saying"(present active masculine participle of legō ) is all that the Greek has. The participle implies edōken (he gave), not edothē , a harsh construction seen in Gen 22:20; Gen 38:24, etc.

Robertson: Rev 11:1 - Rise and measure

Rise and measure ( egeire kai metrēson ).

Present active imperative of egeirō (intransitive, exclamatory use as in Mar 2:11) and first aorist active imperative of metreō . In Eze 42:2. the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (Rev 11:1-13) before the seventh trumpet (Rev 11:15). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mar 13:2; Mat 24:2; Luk 21:6) and which was also attributed to Stephen (Act 6:14). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (Rev 11:1, Rev 11:2), the mission of the two witnesses (Rev 11:3-12), the rescue of the remnant (Rev 11:13). There is a heavenly sanctuary (Rev 7:15; Rev 11:19; Rev 14:15, etc.), but here naos is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (Rev 3:12; 2Th 2:4; 1Co 3:16.; 2Co 6:16; Eph 2:19.). For altar (thusiastērion ) see Rev 8:3. Perhaps measuring as applied to "them that worship therein"(tous proskunountas en autōi ) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

Robertson: Rev 11:2 - The court

The court ( tēn aulēn ).

The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mar 14:66). This is here the outer court, "which is without the temple"(tēn exōthen tou naou ), outside of the sanctuary, but within the hieron where the Gentiles could go (carrying out the imagery of the Jerusalem temple).

Robertson: Rev 11:2 - Leave without

Leave without ( ekbale exōthen ).

Literally, "cast without"(second aorist active imperative of ekballō .

Robertson: Rev 11:2 - Do not measure it

Do not measure it ( mē autēn metrēsēis ).

Prohibition with mē and the first aorist active (ingressive) subjunctive of metreō . This outer court is left to its fate. In Herod’ s temple the outer court was marked off from the inner by "the middle wall of partition"(to mesoitoichon tou phragmou , Eph 2:15), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mar 11:17), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them.

Robertson: Rev 11:2 - They shall tread under foot

They shall tread under foot ( patēsousin ).

Future active of pateō , here to trample with contempt as in Luk 21:24, even the holy city (Mat 4:5; Isa 48:2; Neh 11:1). Charles thinks that only the heavenly city can be so called here (Rev 21:2, Rev 21:10; Rev 22:19) because of Luk 11:8 (Sodom and Gomorrah). But the language may be merely symbolical. See Dan 9:24.

Robertson: Rev 11:2 - Forty and two months

Forty and two months ( mēnas tesserakonta kai duo ).

Accusative of extent of time. This period in Dan 7:25; Dan 12:7. It occurs in three forms in the Apocalypse (forty-two months, here and Rev 13:5; 1260 days, Rev 11:3; Rev 12:6; time, times and half a time or 3-1/2 years, Rev 12:14 and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

Robertson: Rev 11:3 - I will give

I will give ( dōsō ).

Future active of didōmi . The speaker may be God (Beckwith) or Christ (Swete) as in Rev 2:13; Rev 21:6 or his angel representative (Rev 22:7, Rev 22:12.). The idiom that follows is Hebraic instead of either the infinitive after didōmi as in Rev 2:7; Rev 3:21; Rev 6:4; Rev 7:2; Rev 13:7, Rev 13:15; Rev 16:8 or hina with the subjunctive (Rev 9:5; Rev 19:8) we have kai prophēteusousin (and they shall prophesy).

Robertson: Rev 11:3 - Unto my two witnesses

Unto my two witnesses ( tois dusin martusin mou ).

Dative case after dōsō . The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted.

Robertson: Rev 11:3 - Clothed

Clothed ( periblēmenous ).

Perfect passive participle of periballō as often before (Rev 7:9, Rev 7:13; Rev 10:1, etc.). But Aleph A P Q here read the accusative plural in ̇ous , while C has the nominative in ̇oi . Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative peribeblemenois agreeing with martusin .

Robertson: Rev 11:3 - In sackcloth

In sackcloth ( sakkous ).

Accusative retained with this passive verb as in Rev 7:9, Rev 7:13. See Rev 6:12 for sakkos and also Mat 3:4. The dress suited the message (Mat 11:21).

Robertson: Rev 11:4 - The two olive trees

The two olive trees ( hai duo elaiai ).

The article seems to point to what is known. For this original use of elaia see Rom 11:17, Rom 11:24. In Zec 4:2, Zec 4:3, Zec 4:14 the lampstand or candlestick (luchnia ) is Israel, and the two olive trees apparently Joshua and Zerubbabel, but John makes his own use of this symbolism. Here the two olive trees and the candlesticks are identical.

Robertson: Rev 11:4 - Standing

Standing ( hestōtes ).

Masculine perfect active participle agreeing with houtoi instead of hestōsai (read by P and cursives) agreeing with elaiai kai luchniai , even though hai (feminine plural article) be accepted before enōpion tou kuriou (before the Lord).

Vincent: Rev 11:1 - A rod

A rod

See on Rev 2:27.

Vincent: Rev 11:1 - And the angel stood

And the angel stood

Omit. The insertion of these words furnishes a subject for the agreement of the participle λέγων , which is irregular an construction. Literally the correct text reads, " there was given me a reed, saying ." Accordingly Wordsworth refers the speech to the reed as an inspired medium of speech. Rev., better, and one said .

Vincent: Rev 11:1 - The temple

The temple ( τὸν ναὸν )

See on Mat 4:5.

Vincent: Rev 11:1 - The altar

The altar

Of incense, as that alone stood in the sacred place.

Vincent: Rev 11:1 - Them that worship

Them that worship

Note the peculiar expressed, measuring the worshippers with a reed.

Vincent: Rev 11:2 - The court which is without the temple

The court which is without the temple

Not merely the outer court, or Court of the Gentiles, but including all that is not within the ναός , the Holy and Most Holy places.

Vincent: Rev 11:2 - Leave out

Leave out ( ἔκβαλε ἔξω )

Lit., throw out , i.e., of the measurement.

Vincent: Rev 11:2 - Unto the Gentiles

Unto the Gentiles ( τοῖς ἔθνεσιν )

See on Luk 2:32. Rev., nations .

Vincent: Rev 11:2 - Forty and two months

Forty and two months

A period which appears in three forms in Revelation: forty-two months (Rev 13:5); twelve hundred and sixty days (Rev 11:3, Rev 12:6); a time , times and half a time , or three years and a half (Rev 12:14, compare Dan 7:25; Dan 12:7)

Vincent: Rev 11:3 - Power

Power

Omit.

Vincent: Rev 11:3 - Two witnesses

Two witnesses

The reader may profitably consult on this point the lectures of Professor Milligan on the Revelation of St. John. He maintains that the conception of the Apocalypse is powerfully molded by John's recollections of the life of Jesus; that there is a close parallelism between the Apocalypse and the delineation of the life of Christ contained in the fourth Gospel; and that the Apocalypse is, in the deeper conceptions which pervade it, a repetition of the Gospel. See pp. 59-69.

Vincent: Rev 11:3 - They shall prophesy

They shall prophesy ( προφητεύσουσιν )

See on prophet , Luk 7:26. Commonly explained of preaching repentance, though some take it in the later sense of foretelling future events.

Vincent: Rev 11:3 - Clothed in sackcloth

Clothed in sackcloth

The garb of preachers of repentance. Compare Isa 22:12; Jer 4:8; Jon 3:5; Mat 3:4. For sackcloth see on Luk 10:13.

Vincent: Rev 11:4 - Two olive trees

Two olive trees

See Zec 4:1-14.

Vincent: Rev 11:4 - Candlesticks

Candlesticks

See Zec 4:1-14, and note on Mat 10:15.

Vincent: Rev 11:4 - The God

The God

Read κυρίου the Lord . Compare Zec 4:14.

Wesley: Rev 11:2 - But the court which is without the temple

The old temple had a court in the open air, for the heathens who worshipped the God of Israel.

Wesley: Rev 11:2 - Cast out

Of thy account.

Wesley: Rev 11:2 - And measure it not

As not being holy In so high a degree.

Wesley: Rev 11:2 - And they shall tread

Inhabit.

Wesley: Rev 11:2 - The holy city

Jerusalem, Mat 4:5. So they began to do, before St. John wrote. And it has been trodden almost ever since by the Romans, Persians, Saracens, and Turks. But that severe kind of treading which is here peculiarly spoken of, will not be till under the trumpet of the seventh angel, and toward the end of the troublous times.

Wesley: Rev 11:2 - This will continue but forty

two common months, or twelve hundred and sixty common days; being but a small part of the non - chronos.

Wesley: Rev 11:3 - And I

Christ.

Wesley: Rev 11:3 - Will give to my two witnesses

These seem to be two prophets; two select, eminent instruments. Some have supposed (though without foundation) that they are Moses and Elijah, whom they resemble in several respects.

Wesley: Rev 11:3 - To prophesy twelve hundred and sixty days

Common days, that is, an hundred and eighty weeks. So long will they prophesy, (even while that last and sharp treading of the holy city continues,) both by word and deed, witnessing that Jesus is the Son of God, the heir of all things, and exhorting all men to repent, and fear, and glorify God.

Wesley: Rev 11:3 - Clothed in sackcloth

The habit of the deepest mourners, out of sorrow and concern for the people.

Wesley: Rev 11:4 - These are the two olive trees

That is, as Zerubbabel and Joshua, the two olive trees spoken of by Zechariah, Zec 3:9, Zec 4:10, were then the two chosen instruments in God's hand, even so shall these. be in their season. Being themselves full of the unction of the Holy One, they shall continually transmit the same to others also.

Wesley: Rev 11:4 - And the two candlesticks

Burning and shining lights.

Wesley: Rev 11:4 - Standing before the Lord of the earth

Always waiting on God, without the help of man, and asserting his right over the earth and all things therein.

JFB: Rev 11:1 - and the angel stood

Omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So WORDSWORTH takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in Rev 16:7 the altar is personified as speaking (compare Note, see on Rev 16:7). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew, "kaneh," "a reed," the word here used; and John it was who completed the canon). So VICTORINUS, AQUINAS, and VITRINGA. "Like a rod," namely, straight: like a rod of iron (Rev 2:27), unbending, destroying all error, and that "cannot be broken." Rev 2:27; Heb 1:8, Greek, "a rod of straightness," English Version, "a scepter of righteousness"; this is added to guard against it being thought that the reed was one "shaken by the wind" In the abrupt style of the Apocalypse, "saying" is possibly indefinite, put for "one said." Still WORDSWORTH'S view agrees best with Greek. So the ancient commentator, ANDREAS OF CÆSAREA, in the end of the fifth century (compare Notes, see on Rev 11:3-4).

JFB: Rev 11:1 - the temple

Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary."

JFB: Rev 11:1 - the altar

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

JFB: Rev 11:2 - But

Greek, "And."

JFB: Rev 11:2 - the court . . . without

All outside the Holy Place (Rev 11:1).

JFB: Rev 11:2 - leave out

Of thy measurement, literally, "cast out"; reckon as unhallowed.

JFB: Rev 11:2 - it

Emphatic. It is not to be measured; whereas the Holy Place is.

JFB: Rev 11:2 - given

By God's appointment.

JFB: Rev 11:2 - unto the Gentiles

In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Luk 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Psa 79:1; Isa 63:18.

JFB: Rev 11:2 - forty . . . two months

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

JFB: Rev 11:3 - I will give power

There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.

JFB: Rev 11:3 - my two witnesses

Greek, "the two witnesses of me." The article implies that the two were well known at least to John.

JFB: Rev 11:3 - prophesy

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

JFB: Rev 11:3 - in sackcloth

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

JFB: Rev 11:4 - 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 (Luk 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 (Rev 11:15). The phrase alludes to Zec 4:10, Zec 4:14, "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," Phi 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 Rev 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 Rev 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.

Clarke: Rev 11:1 - And there was given me a reed

And there was given me a reed - See Eze 40:3, etc

Clarke: Rev 11:1 - Measure the temple of God

Measure the temple of God - This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing.

Clarke: Rev 11:2 - But the court - is given unto the Gentiles

But the court - is given unto the Gentiles - The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans), who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period.

Clarke: Rev 11:3 - My two witnesses

My two witnesses - This is extremely obscure; the conjectures of interpreters are as unsatisfactory as they are endless on this point. Conjecturas conjecturis superstruunt, parum verosimiles , says Rosenmuller: quorum sententias enarrare, meum non est . I say the same. Those who wish to be amused or bewildered, may have recourse both to ancients and moderns on this subject.

Clarke: Rev 11:4 - These are the two olive trees

These are the two olive trees - Mentioned Zec 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zec 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not.

Defender: Rev 11:1 - measure

This measurement of the temple and its worshipers is obviously a spiritual evaluation. John, entering upon his inheritance, will first be assigned to judge his own people, Israel. The earlier temples (built by Solomon, Zerubbabel and Herod) had all been destroyed by Gentiles as part of God's judgment on their apostasy, and this will happen yet one more time. God had not given them any instruction to rebuild their temple and reinstitute their ancient worship, for Christ had "offered one sacrifice for sins for ever" (Heb 10:12). However, the Jews - especially the ultra-orthodox Jews - have long desired to reinstate their worship and have vigorously promoted this idea ever since the reestablishment of their nation in 1948, especially after retaking most of Jerusalem in 1967. Up until the tribulation period, they will have been prevented from doing this by the existence of the Islamic Dome of the Rock on their traditional temple site, as well as the intense opposition of all the Islamic nations, the United Nations Organization and their own factions.

However, at this point, the midpoint of the seven-year period of tribulation, the temple will have been built and their sacrificial worship reestablished. John is called on by the Lord to judge it, since it is clearly found wanting. The indication is that they will have made a seven-year treaty with the great world leader soon to be recognized as the Beast, permitting them to raze the structures on the temple site and to build their own temple there once again (see notes on Dan 9:25-27). This development could not take place until the Islamic powers had been rendered impotent. The invading forces of Gog and Magog, with all their Islamic allies, will first have been decimated (see Ezekiel 38, 39, note; Psalm 83, note). The disintegration of the Russian and Islamic threats will leave a power vacuum, which may be filled by the other European and American nations and their emerging world leader."

Defender: Rev 11:2 - forty and two months

These Gentile nations and their leader will dominate the world for forty-two months (Dan 12:7; Rev 13:5). This will be the second half of the seven-year tribulation period."

Defender: Rev 11:3 - two witnesses

The identity of these "two witnesses," with their unique ministry and miraculous powers, has been controversial. Nevertheless, one of them almost certainly is Elijah, who was translated into heaven without dying (2Ki 2:11) and whom God promised at the very end of the Old Testament to send back to earth "before the coming of the great and dreadful day of the Lord" (Mal 4:5). Though he came "in the spirit and power of Elias," John the Baptist did not fulfill this promise (Luk 1:17), for after John had been executed, Jesus renewed the promise that "Elias truly shall first come, and restore all things" (Mat 17:11).

The other witness is probably the ancient prophet Enoch, who was also taken into heaven without dying in the very midst of his prophetic ministry. As Elijah was the great prophet to Israel, ministering essentially at the midpoint of the time from Abraham's call to the coming of Christ, so Enoch prophesied at about the midpoint of the time between Adam and Abraham, ministering to the Gentile nations. When they return to earth, they will complete their ministry to both Jews and Gentiles, dying for the first time as Christ's special witnesses. Though it is claimed by some, Moses could hardly have been one of the two witnesses, for he already had died and will have already been resurrected and glorified, either at the time of Christ's resurrection or at the time of the rapture. He could not die again in a glorified body. Three of the disciples had seen Moses and Elijah with Jesus on the Mount of Transfiguration, but as vision only, not in the flesh (Mat 17:9).

Defender: Rev 11:3 - thousand two hundred and threescore days

The period of their prophetic ministry will thus be forty-two months of thirty days each. The earth's rotation seems to have been increased (or else its orbital speed decreased) by about 5 1/4 days per year as a result of the cataclysmic effects of the Flood, so that terrestrial chronologies have been difficult to calculate ever since. Evidently, God still uses the primeval time measures (360-day years and 30 day months) in His own reckoning of time, especially prophetic time. Note that the 3 1/2-year reign of the beast does not begin until after the witnesses are slain (Rev 11:7; Rev 13:5), which means that the 1260 "days of their prophecy" (Rev 11:6) correspond to the first 3 1/2 years of the tribulation period, the time of the seal and trumpet judgments."

Defender: Rev 11:4 - two olive trees

The "two olive trees" are in reference to Zechariah's vision of the trees providing oil for the lampstand (Zec 4:1-14). The angel told Zechariah that "these are the two anointed ones, that stand by the Lord of the whole earth" (Zec 4:14). This means that His witnesses were both standing by Him in heaven during all the times between their translation and their return to earth. Both Enoch and Elijah had been accustomed to walking closely with the Lord and standing by Him during their earthly lives (Gen 5:24; 1Ki 17:1), and they have continued close by Him in heaven ever since. It is even intriguingly possible that they were at His tomb, where it was noted that "two men stood by them in shining garments" (Luk 24:4). Also, as the disciples watched Jesus ascend into heaven, "two men stood by them in white apparel" (Act 1:10): These two faithful witnesses have stood by their Lord for thousands of years, and He will be standing by them as they witness for Him once again in this age to come."

TSK: Rev 11:1 - a reed // and the // Rise

a reed : Rev 21:15; Isa 28:17; Eze 40:3-5, Eze 42:15-20; Zec 2:1, Zec 2:2; Gal 6:14-16

and the : Rev 10:1-5

Rise : Num 33:18; Ezek. 40:1-48:35; 1Co 3:16, 1Co 3:17; 2Co 6:16; Eph 2:20-22; 1Pe 2:5, 1Pe 2:9

TSK: Rev 11:2 - the court // leave out // it is // and the // tread // forty

the court : Eze 40:17-20, Eze 42:20

leave out : Gr. cast out

it is : Rev. 13:1-18:24; Psa 79:1; Lam 1:10; Luk 21:24; 2Th 2:3-12; 1Ti 4:1-3; 2Ti 3:1-6

and the : Rev 21:2, Rev 22:19; Isa 48:2, Isa 52:1; Mat 4:5, Mat 27:53

tread : Dan 7:19, Dan 8:10,Dan 8:24, Dan 8:25; Mat 5:13; Heb 10:29

forty : Rev 11:3, Rev 11:11, Rev 12:6, Rev 13:5; Num 14:34; Dan 7:25, Dan 12:7, Dan 12:11, Dan 12:12

TSK: Rev 11:3 - I will give power // two // witnesses // they shall // a thousand // clothed

I will give power : etc. or, I will give unto my two witnesses, that they may prophesy, Joh 3:27; 1Co 12:28; Eph 4:11

two : Num 11:26; Deu 17:6, Deu 19:15; Mat 18:16; 2Co 13:1

witnesses : Rev 20:4; Luk 24:48; Joh 15:27; Act 1:8, Act 2:32, Act 3:15, Act 13:31

they shall : Rev 19:10

a thousand : Rev 11:2, Rev 12:6

clothed : Gen 37:34; 1Ch 21:16; Est 4:1, Est 4:2; Job 16:15; Isa 22:12; Lam 2:10; Joh 3:5-8

TSK: Rev 11:4 - two olive // two candlesticks // standing // the God

two olive : Psa 52:8; Jer 11:16; Zec 4:2, Zec 4:3, Zec 4:11-14; Rom 11:17

two candlesticks : Rev 1:20; Mat 5:14-16; Luk 11:33

standing : Deu 10:8; 1Ki 17:1

the God : Exo 8:22; Isa 54:5; Mic 4:13; Zec 4:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 11:1 - And there was given me a reed like a rod // And the angel stood, saying, Rise, and measure the temple of God // And the altar, and them that worship therein

Rev 11:1,2 John is commanded to measure the temple, all but the

outer court.

Rev 11:3,4 The two witnesses that shall prophesy,

Rev 11:5,6 their power,

Rev 11:7 the beast shall fight against them, and kill them,

Rev 11:8-10 they shall lie unburied three days and a half,

Rev 11:11,12 and then rise again, and ascend into heaven.

Rev 11:13 A great earthquake.

Rev 11:14 The second woe past.

Rev 11:15-19 The seventh trumpet sounded: the heavenly choir

celebrate the glories of God’ s kingdom.

And there was given me a reed like a rod the next words tell us the use of this reed. It was a measuring reed, such a one as Ezekiel in his vision Eze 40:3saw in the man’ s hand. There, the measuring was in order to a rebuilding; here, in order to preserving.

And the angel stood, saying, Rise, and measure the temple of God: we cannot well understand what followeth, without understanding the structure of the temple. The Jews, for the place of their worship, had first a tabernacle, then a temple. The tabernacle was a movable house, which they took down and carried about with them in their journeyings, and pitched down when in any place they pitched their tents. We read of it, Exo 40:1-38 . We read but of one court in that, into which only the priests and Levites entered; the people were without it, pitching their tents round about it. It had in it an altar of gold for incense, Exo 40:5 , which stood before the ark, Exo 40:26,27 ; and an altar for burnt-offering, which stood by the door of the tabernacle, Exo 40:29 . The temple was built by Solomon, 1Ki 6:1-38 , and afterwards rebuilt by Zerubbabel, upon their return out of captivity. That was built with two courts; an inner court, 1Ki 6:36 , in which was the altar; and an outward court, which is called the great court, 2Ch 4:9 , and in Ezekiel, many times, the outward court. This is called the house, in 1Ki 6:17 . It was in length forty cubits; the oracle was within it, 1Ki 6:19 , where stood the ark covered with the cherubims. Into the inward court the priests and Levites only came; into the outward court came any of the Israelites. Herod, upon the additional building to the temple, added another large court, called the court of the Gentiles; but that not being of God’ s direction, nor in Solomon’ s temple, or Zerubbabel’ s, is not here mentioned. This temple was a type of the church under the New Testament, 1Co 3:17 2Co 6:16 , and is so to be interpreted generally in this book: for the material temple at Jerusalem was destroyed by the Romans more than twenty years before this prophecy, never to be built more; not one stone was left upon another; so that John here was bid to measure the church.

And the altar, and them that worship therein yet not the whole church, but that part of it which the inner court typified; the altar, and those that worshipped within that space where that was, which of old were only the priests and Levites; and under the New Testament signified those who were to be a holy priesthood, a spiritual house, those that should offer up spiritual sacrifices acceptable to God by Jesus Christ, 1Pe 2:5 , who could endure a measuring by God’ s reed, the word of God.

Poole: Rev 11:2 - the court which is without the temple // and the holy city // the Gentiles

There is no great doubt, but the same persons are here to be understood by

the court which is without the temple ( that is, without the inward court),

and the holy city and by them, both the generality of those people who come under the name of the Christian church, who are all of them, in some sense, a holy people, 1Co 7:14 , as all the Jews were; yet, for the greatest part of them, John is commanded to omit, or neglect them, as those who would not endure a measure by the reed, and of whose preservation God would take no such care, but give them up to the Gentiles, to be trodden under foot; by which many learned and good men understand God’ s suffering antichrist to have a power over and against them. I find some understanding by the altar, and them that worship therein, the primitive church, that for some hundreds of years after Christ kept close to the Divine rule, whom God preserved, though in the midst of the ten first persecutions: and by the outward court, the church after that time, which God suffered to fall under the power of the beast, and antichrist, that is, the papacy; which are well enough called

the Gentiles as bringing in Gentilism again into the church, and hardly differing in any thing, saving that the old heathens owned many supreme gods, and these new Gentiles but one. God showeth John here, that he would give up the outward court, or this holy city, the generality of Christians, to these Gentiles, that they should rule and domineer over them for

forty and two months the meaning of which we shall by and by show. A late pious and learned writer differs a little in his sense, as thinking that God here showeth John something further, viz. that under the sixth trumpet he would give the generality of those called Christians, that will not endure the measure of the reed, so over to antichrist, that they shall turn papists, and help to kill the Lord’ s witnesses; of which we shall speak, Rev 11:3 . So as this is not a new prophecy, but a continuation of what shall happen after the sounding of the sixth, and before the sounding of the seventh trumpet: if so, I conceive that those words,

shall they tread under foot forty and two months must be understood, until the end of the forty-two months; for the forty-two months being the whole time of antichrist, or the beast, must be in a great measure spent before the sounding of the sixth angel. But it seems to be the opinion of this learned man, that a very great part of those who pretend to constitute the Reformed protestant church at this day, but are but as the outward court, not such as worship within the oracle, shall, before the sounding of the seventh trumpet, apostatize, and fall off to popery, until antichrist’ s one thousand two hundred and sixty days shall expire, and join with papists in the killing of the witnesses. The truth of which we must leave to the providence of God in time to discover; although whoso considereth the face of things this day in Europe, (within which the greatest part of the Christian church is), will judge there is too great a probability of what this learned man saith; but I dare determine nothing in it.

Poole: Rev 11:3 - And I will give power unto my two witnesses // And they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth // prophesy in sackcloth a thousand two hundred and threescore days

And I will give power unto my two witnesses: there hath been a great dispute amongst godly and learned men, who these two witnesses should be: some have thought them to be Enoch and Elijah, who, though long since glorified, they have thought (with no great probability, as I suppose any indifferent person will judge) shall come again, and be killed on the earth; yet this is the general notion of the popish writers. Others would have them the two sorts of gospel churches, one of which was made up of native Gentiles, the other of Jews proselyted to the Christian faith. Others have interpreted it of the Old Testament and the New: others, of some two eminent divines; and as to them there have been various guesses: others, of the ministers whom God employed upon the Reformation: others, of a Christian magistracy and ministry. For my own part, the name of witnesses is so often applied to the first ministers of the gospel, Act 1:22 2:32 3:15 4:33 5:32 10:41 22:15 26:16 1Pe 5:1 ; that I cannot but understand it of that faithful part of the ministry, who preach the gospel faithfully during the whole reign of antichrist. Neither do I think that the number two at all relates to their number, but to their witness bearing; two being the number which God ordained as sufficient to establish all civil things, Deu 17:6 Deu 19:15 Mat 18:16 Heb 10:28 ; unless there be a regard had to those pairs, which all along the Old Testament bare testimony for God; Moses and Aaron, Caleb and Joshua, Elijah and Elisha; and after the captivity, Zerubbabel and Joshua, and the two olive trees, mentioned Zec 4:11,14 , to which plainly this text hath relation, Rev 11:4 . To which some also add Abraham and Lot, Ezra and Nehemiah, Haggai and Zechariah, Paul and Barnabas, Peter and John; and note, that when Christ first sent out his apostles, Mat 10:1-42 , he sent them out two by two.

And they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth: we read before, that the holy city, that is, the true church, should be trodden under foot by the Gentiles forty and two months; we read here, that the witnesses should

prophesy in sackcloth a thousand two hundred and threescore days It is apparent, that in the prophetical style a day signifies a year, Num 14:34 , Forty days, each day for a year, shall ye bear your iniquities, even forty years. So Eze 4:6 , I have appointed thee each day for a year. So Dan 9:24 , the seventy weeks must signify four hundred and ninety years, (for in seventy weeks there are four hundred and ninety days), or else the promise as to the coming of the Messiah failed. So the prophetical year contains three hundred and sixty years, and the prophetical month thirty years (for they did count thirty days to each month); so forty-two months are just one thousand two hundred and sixty days, that is, one thousand two hundred and sixty years. We shall find, Rev 12:6 , that the woman (that is, the church) was in the wilderness just this time, one thousand two hundred and sixty days; and in Rev 13:5 , this was also the time of the beast that rose up out of the sea, having seven heads and ten horns, and upon his horns ten crowns: by which it appeareth, that these four things ran all parallel at the same time; the beast arising, and exercising his power; the new Gentiles trampling upon the church, the holy city; the woman’ s abiding in the wilderness; and the witnesses prophesying in sackcloth. If we could find out where any one of these began, we should find out the time of all the rest. Those who fix the rise of the beast in or about the year 400, must add to this 1260. Then in 1660 antichrist’ s reign should have determined, and also the time of the church’ s persecution, and the time when faithful ministers should prophesy in sackcloth: but if the rise of the beast were in the year 500, the expiration must be in 1760; if it be fixed in 600, all these things will determine in 1860; for the same number of days being assigned to all the four, it is manifest that all four began together, and shall end together, and that at the end of a thousand two hundred and sixty years after the beginning of them. For my own part, I look upon it as very hard to determine: but the difficulty lies in finding out the time when the beast first arose; for that being once found out, it is easy to conclude from Scripture, when both the popedom shall have an end, and the calamitous time for the church, especially the ministry of it, shall cease. That which God showeth John in this verse, is only, that his faithful ministers that should truly reveal his will, (which is here called prophesying), should have a mournful time for a thousand two hundred and threescore years.

Poole: Rev 11:4 - And the two candlesticks standing before the God of the earth

Here is a manifest allusion to Zechariah’ s vision, Zec 4:2,3,11-14 , though with some little difference. He saw a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. The angel tells him, that these two olive branches which through the two golden pipes did empty the golden oil out of themselves, were the two anointed ones, or the two sons of oil, that stood by the Lord of the whole earth. By which some understand Zerubbabel and Joshua; some, those godly magistrates and priests, which after the captivity the Jewish church should have, and prefigured a gospel ministry, who being filled with knowledge and grace, should feed the Lord’ s church (as pastors after his own heart) with wisdom and understanding, from the gifts and graces of God’ s Holy Spirit, which they should receive; which further confirmeth me, that by the two witnesses, Rev 11:3 , we are to understand a godly magistracy and ministry, or rather the latter only, to whom prophesying most strictly agreeth, and who have a more special relation to the candlesticks here mentioned, by which churches are meant, Rev 1:20 .

And the two candlesticks standing before the God of the earth: in Zechariah’ s vision was but one candlestick, how comes here a mention to be made of two? Mr. Mede confesseth himself at a loss here, unless here another candlestick be added to signify the Gentiles’ conversion to Christ. Others think that it denoteth the small number of gospel churches that should be left; they were reckoned seven, Rev 1:20 ; here they are reduced to two. Possibly it may denote the different state of God’ s church. In the Old Testament God had but one church, viz. that of the Jews; but now he hath many churches, and they are all fed from faithful ministers, as olive branches pouring out their oil of grace and knowledge upon them.

PBC: Rev 11:1

This is speaking of the New Jerusalem, " which is the mother of us all." This Rod[1] was used to detect the temple of God, and the altar, and them that worship. This Rod, Scepter or Staff signifying royalty would determine all those who should be housed in this New Jerusalem.— Eld. Charles Taylor

[1] rhabdos, hrab’-dos; a stick or wand (as a cudgel, a cane or a baton of royalty)—rod, sceptre, staff.

PBC: Rev 11:2

These forty and two months correspond to the time taken for the destruction of Jerusalem. I believe there is a deeper meaning in the former part of this passage. In the old temple there was a space in which the Gentiles could congregate. Under the New Covenant Church there must also be a place for the Gentiles. This will be explained with more clarity as we examine the following verse.— Eld. Charles Taylor

PBC: Rev 11:3

Re 11:3

Two witnesses -Old Covenant and New Covenant:

Re 11:3 And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

" Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all" . {Ga 4:24-26}

God made a Covenant with Abraham concerning natural Israel. God also made a New Covenant concerning spiritual, or heavenly Jerusalem. Now, because of the sinful condition of God’s people, there was no live witnessing. These two witnesses lay dead (ineffective) in the street, but were not allowed to be put in the grave. After the devastation made by the Roman armies (three and one-half years of tribulation such as were never before nor will ever be again) these two witnesses arose as the Church of Jesus Christ in the earth. The old and the new combined (both Jew and Gentile), testified again concerning God’s care for His elect.— Eld. Charles Taylor

PBC: Rev 11:4

By these two covenants the oil is emptied into the Candlesticks. The prophet Zec 4:1-9, gives a similar account in his vision. He was shown a candlestick all of gold, with a bowl upon the top of it. Two olive trees stood, one on the right side of the bowl and one on the left side of the bowl. The angel explained to him " These are the two anointed[1] ones, that stand by the Lord of the whole earth." These two Olive trees are one and the same. Zechariah is speaking of Christ and the New Covenant " behold, I will bring forth my servant the BRANCH."  {Zec 3:8} —Eld. Charles Taylor

[1] ben, bane; a son (as a builder of the family name), + steward, + stranger, etc. This seems to include both those under the Old Covenant (steward) + those under the New Covenant ( Stranger)

Haydock: Rev 11:1 - Measure the temple

The apostle is ordered to measure the temple. Two prophets are promised, to teach mankind. They are put to death, and in three days and a half after, they are raised to life, and ascend to heaven. A great earthquake follows. The seventh Angel sounds the trumpet. The elders give thanks to God. ---

Measure the temple, &c. This is to signify that the divine Providence would always protect his faithful servants, who are called the temple of God; (1 Corinthians iii. 17. and 2 Corinthians vi. 16.) but by the outward court not to be measured, because it is given to the Gentiles, &c. (ver. 2) is commonly understood idolaters, infidels, heretics, who are not in the temple of God, nor in his Church. It is an allusion to the Jewish temple, and the different divisions of it, the Gentiles not being permitted to enter into the temple itself, but only into that outward part called the court of the Gentiles. (Witham) ---

The churches consecrated to the true God, are so much diminished in number, that they are represented by St. John as one church; its ministers officiate at one altar; and all the true faithful are so few, with respect to the bulk of mankind, that the evangelist sees them assembled in one temple, to pay their adorations to the Most High. (Pastorini)

Haydock: Rev 11:2 - The holy city they shall tread under foot forty-two months

The holy city they shall tread under foot forty-two months. [1] That is, Gentiles and Jews shall be permitted to persecute the Church and the faithful servants of God; but only for a short time, expressed by forty-two months, as elsewhere by twelve hundred and sixty days, and also by a time, and times, and half a time, which, as St. Jerome observes, is for a year, and two years, and half a year, which three different ways of speaking by years, by months, and by days, are only to signify that God never permits his faithful to be under any violent persecution for any long time. (Witham)

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[BIBLIOGRAPHY]

Atrium autem quod est foris, Greek: ten aulen exothen, not Greek: esothen as in some manuscripts. ---

Dr. Wells, when he tells us, on the third verse of this chapter, that the consent of the primitive Church and their unexceptionable authority, require that by the two witnesses we understand Henoch [Enoch] and Elias [Elijah], seems to be convinced of it by the authority (as he imagines) of Dr. Grabe. This we find by his own words, (p. 79) "I shall hear," saith he, "adjoin a note of the late most learned and pious divine, Dr. Grabe, in reference to this matter, in a passage of St. Irenæus, lib. v., chap. v. It is note 4, in p. 405, Oxon. Edit. and runs thus in the doctor's own words: Disputationem de loco in quam Deus transtulerit et huc usque viventes conservarit Enochum et Eliam Augustinus indicavit ad fidem non pertinere, at cum hic Irenæus doceat Apostolorum discipulos et (N. B.) auditores dixisse, &c. And the note in Dr. Wells ends with these words: Plures alios legendo notes licet. After this Dr. W. adds: I have taken the pains to transcribe all these citations, that the reader may see how generally the Fathers do agree in this matter. And the same Dr. Wells a little after: Whereupon, saith he, the good doctor (Grabe) adds in reference to himself: mihi parum tutum videtur aliter nunc sentire. And had all others the like due esteem for the Fathers, and the like modest opinion of themselves, there would quickly be taken away that great and unhappy difference of opinions, which is now in the Church, as to points of religion." I wish, no less than Dr. Wells, that all others had the like due esteem of the Fathers, and the like modest opinion of themselves as the author of this note, and he who writ, mihi parum tutum videtur aliter nunc sentire. By such dispositions of submission to the doctrine delivered or witnessed by the consent of the primitive Fathers, might be quickly taken away the unhappy differences in points of religion betwixt us, and all pretended reformers, who, by setting up their private judgment against the authority of the Catholic Church, have brought in these differences. Luther led the way: I care not, said he, if a thousand Cyprians, a thousand Augustines, are against me, &c. But I am fully persuaded that Dr. W. did not know that all this Latin note, with the citations of the Fathers, and with those words upon them, (mihi parum tutum videtur aliter nunc sentire) are not the words of the learned and pious divine, Dr. Grabe, but are found word for word in the third note of Franciscus Feuardentius, in his Paris edition of St. Irenæus, in the year 1576, p. 322, from whence they were taken above a hundred years after by Dr. Grabe. Had Dr. W. taken notice that they were the words of so warm an adversary of the pretended reformation as Feuardentius, I doubt whether he would have given such high commendations of the true author, with an N. B. on those words of Feuardentius, mihi parum tutum videtur, &c. But I am glad that Dr. Grabe and Dr. Wells are of the same judgment with the author of the note.

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Haydock: Rev 11:3 - My two witnesses....shall prophesy twelve hundred and sixty days // Two witnesses

My two witnesses....shall prophesy twelve hundred and sixty days. It is a very common interpretation, that by these two witnesses must be understood Henoch [Enoch] and Elias [Elijah], who are to come before the end of the world. It is true this is what we read in several of the ancient Fathers, insomuch, that Dr. Wells, in his paraphrase, calls it the "consent of the primitive fathers," and in his notes says, it is of "unexceptionable authority." This opinion (at least as to Elias) is grounded on those words of the prophet Malachy [Malachias/Malachi], (Chap. iv. 5.) behold, I will send you Elias, the prophet, before the coming of the great and dreadful day of the Lord; and also on the words of our Saviour, Christ, (Matthew xvii. 11.) where he tells his disciples: Elias indeed shall come, and restore all things. But I cannot say that the consent of the fathers is so unanimous as to Henoch: for we find by St. Hilary, that some thought Jeremy [Jeremias/Jeremiah] was to come with Elias, and he himself thought that with Elias would come Moses. See his commentary on Matt. p. 710, Nov. edit. Secondly, allowing it a received opinion that Henoch and Elias are again to come before the day of judgment, yet it is not the constant doctrine of the ancient fathers, that by these two witnesses in this place of the Apocalypse, must be understood Henoch and Elias. St. Cyprian expounds it of two sorts of martyrs for the Catholic faith; to wit, they who suffer death, and others who only suffered imprisonment, loss of goods, and the like. Others expound it of the testimonies concerning Christ and his Church, of which some are in the Old Testament, some in the New. To these we must join all those interpreters who expound all the visions and predictions in the Apocalypse, till the 20th chapter, of the persecutions raised by the Jews: or by the heathens against the Church, which have already happened. Of these, both as to ancient fathers and later interpreters, see Alcazar in his Prologomena, note 6, p. 33, and note 12, p. 48. (Witham) ---

Two witnesses. It is commonly understood of Henoch and Elias. (Challoner)

Haydock: Rev 11:4 - These are the two olive-trees

These are the two olive-trees, flourishing with works of piety and mercy, and the two candlesticks shining with faith and good works. (Witham)

Gill: Rev 11:1 - And there was given me a reed like unto a rod // and the angel stood // saying, rise and measure the temple of God, and the altar, and them that worship therein

And there was given me a reed like unto a rod,.... A measuring reed, which with the Jews was six cubits long, Eze 40:5; with the Greeks and Romans, ten feet long; the Ethiopic version here calls it a "golden reed", as in Rev 21:15. This was given unto John very likely by the same angel that gave him the little book, since he afterwards bids him arise and measure with it; and by it seems to be designed the holy Scripture, or the word of God, which is sometimes called a line, a rule, and rod, Psa 19:4, and which is the rule and measure of doctrine and faith; and by it all doctrine is to be tried and measured, and whatsoever is not agreeably to it is not of God, nor to be received, but rejected; and it is the rule and measure of all discipline, worship, and practice; it lays down the plan of a Gospel church, which should be gathered out of the world, and separated from it; it shows who are the proper materials of it, what officers are to be constituted in it, and what ordinances are to be administered, and what laws and rules should be observed in receiving and rejecting of members, and according to which the whole community should walk; in short, it directs to all the forms, laws, and ordinances of God's house; and this is the use John, or those whom he represents, were to make of it:

and the angel stood; the same that stood with his right foot on the sea, and his left foot on the earth, and gave to John the little book, Rev 10:1; though it may be not in the same place and situation, but rather at the gate of the temple, as in Eze 40:3. This clause is not in the Vulgate Latin, Arabic, and Ethiopic versions, but is in the Syriac version and Complutensian edition, and is rightly retained, or otherwise it would seem as if the reed spoke:

saying, rise and measure the temple of God, and the altar, and them that worship therein; the allusion is to the temple of Jerusalem, with its appurtenances; there were the most holy place, and the holy place, which was the inner court of the priests, into which they only entered, which was strictly speaking the temple, and is referred to here; and there was the altar of burnt offering, which was in the court of the priests, and the altar of incense, which was before the vail that divided between the holy and holy of holies; and then there was the outer court for all the Israelites to worship in, referred to in Rev 11:2, and by "the temple of God" is here meant the church, of which the temple was a type; and so particular congregated churches are called temples, 1Co 3:16. Solomon, a man of peace, was the builder of the one, and Christ, the Prince of peace, the builder of the other; Solomon's temple was built of hewn stones, made ready before they were brought thither, and a true church of Christ consists of lively stones, hewed and fitted for this spiritual building by the Spirit of God; the temple at Jerusalem was built on a high mountain, and on the north of the city, the church is built upon the rock Christ Jesus, and the Gospel church, or churches, in the times of the sixth trumpet, which this vision refers to, and to the close of it, are in the northern parts of Europe; and as the temple was for religious use and service, for the worship of God and sacrifices, so is the Gospel church, and so are Gospel churches, for the ministry of the word, and administration of ordinances, and for the offering up the sacrifices of prayer and praise; and as in the most holy place were the ark of the covenant, and the mercy seat, and as it was the place of the divine Presence, where God granted communion to his people, so in the church are held forth the mysteries of the covenant, Christ as the mercy seat and the propitiatory, in whom the displays of grace are made, and through whom the saints have fellowship with God, and enjoy his presence: "the altar" may design Christ himself, by whom the saints draw nigh to God, offer up their sacrifices, and are accepted with him; or the whole of Gospel worship and ordinances, as prayer, preaching, singing of praise, and the administration of baptism and the Lord's supper: and they "that worship therein", or "thereat", are the royal priesthood, or such who are made kings and priests unto God, for none went into the inner court, or served at the altar, but priests; and who make use of Christ, the altar, of his person, blood, righteousness, and sacrifice, in their approaches to God; and who are praying souls, wait at the altar of incense, and draw nigh to the throne or grace with a true heart, and worship God in Spirit and in truth: now "measuring" of these respects not the primitive church for the first three or four hundred years, and the formation of that according to the rule of God's word, and as a pattern to other churches; for though the apostolic church, or the church as it was in the apostles' time, and as described in their writings, was such a church; yet the church for such a space of time as above was not; there were great departures both from doctrine and discipline, the mystery of iniquity began to work, and way was made for the man of sin and it was far from being a pattern to be imitated; and besides, this measuring refers to the times of the sixth trumpet, and the close of it: nor does it respect the sealing of the 144,000 between the sixth seal and the opening of the seventh seal, which was for the protection and security of them during the times of the six trumpets, which brought desolation into the empire, and apostasy into the church; though measuring sometimes may seem to denote protection, as in Zec 2:1; and though the outer court is, and will be, a protection to spiritual worshippers, so long as it is not in the hands of the Gentiles, yet this is not the sense, at least not the whole of it: nor does this refer to the hiding of the church in the wilderness, during the reign of antichrist; which might seem to be signified by the internal worshippers retiring to the altar, and to the holy and the most holy place, and being concealed there; and especially since the opening of the temple in Rev 11:19, may seem to be opposed to this; but that takes in too large a compass of time, this being an affair relating only to the close of the sixth trumpet, and which was to be before the seventh trumpet sounded: it seems rather to respect the times of the Reformation by Luther, Calvin, and others, when the measuring reed of the word was taken in hand, and used; but then it was used chiefly for the restoration of pure doctrine, and with good success, but not so much for the regulating and orderly discipline of the churches, for the purity of Gospel worship and ordinances; most, if not all the reformed churches, set out upon too broad a bottom, being national, provincial, or parochial; there was a temple, and an altar erected for God, and there were internal and spiritual worshippers; but then they took in the outward court, which should not have been measured in, and circumscribed with them, but should have been left out; but the time for this was not yet come, but now is: in short, I take it that this measuring refers to what was done in the last age, particularly in our nation; and that it has respect to the separation from the national church, when churches, more or less, were gathered and formed according to the Gospel plan and the primitive institution; a work which never was set about and so effectually done before since the age of the apostles: the baptized and congregational churches are the temple, altar, and worshippers measured, who have both the true doctrine, worship, and discipline of God's house among them; a set of men in the last age were raised up, who drew a plan of churches, and of church discipline, according to the ancient model; gathered churches out of the world, and constituted them according to the order of the Gospel; circumscribed them, and enclosed them according to the rules of God's word, admitting none but such into communion who were judged by the churches subjects of the grace of God; and rejected and excluded from among them such as were wicked and scandalous; and so reduced the pure members of churches to a small number, a little flock, a few names in Sardis: and I am of opinion that the measuring reed must be used again; we have got of late, through negligence, or a want of a spirit of discerning, too many of the outward court among us; who must be left out, in order to be given up to other hands, as follows.

Gill: Rev 11:2 - But the court which is without the temple leave out, and measure it not // for it is given unto the Gentiles // and the holy city shall they tread under foot forty and two months

But the court which is without the temple leave out, and measure it not,.... The allusion is to the court of the Israelites, where was the great crowd and company of worshippers, even the national church of the Jews, called by Ezekiel the outer court, Eze 42:14, and which was measured in Eze 42:20; but this must not be measured: this designs not the visible church apostatized, as succeeding the pure, primitive, and apostolical church, or the apostate church of Rome, antichrist and his followers, for these are meant by the Gentiles, to whom this outward court is given; this outward court, or the worshippers in it, intend a distinct set of worshippers from the internal worshippers, the priests of God in the temple, altar, and inner court, and from the Gentiles, the Papists; and are no other than carnal Protestants, the bulk of the reformed churches, who have only the name, but not the nature of living Christians, have a form of godliness, but deny its power, are Jews outwardly, but not inwardly, and worship only in an external manner, attend to outward forms and ceremonies, but know nothing of true doctrine, pure worship, or spiritual religion; and which are very numerous, as the worshippers in the outward court were: now these, upon a new measuring and regulating of the churches, are ordered to be left, or cast out, and not taken into the dimensions of the Gospel church; these were to be separated from, and have been, and not to be admitted members of regular and orderly constituted churches, and which is here reckoned a sort of casting of them out; the reason of which follows;

for it is given unto the Gentiles; by whom are meant the Papists, who are no other than Paganized Christians, having introduced a great deal of Gentilism into the divine service; as the worshipping of the virgin Mary, angels, and saints departed, which is in imitation of the demon worship of the Heathens; as also the dedication of their churches to saints, their saints' days, divers festivals, and many other rites and ceremonies, are plainly of Pagan original; and therefore they may very well be called by this name: now it seems by these words that the bulk of the reformed churches, the crowd of outward court worshippers, will be gained, over to the Popish party, and fall off to the church of Rome, to which their doctrines and practices are plainly verging; the pope of Rome, as low a condition as he now is in, will be set "in status quo", before his utter destruction; he will regain all his former dominions, and be in possession of them at the time of his ruin; the whore of Rome, the antichristian Babylon, will sit as a queen, and promise herself a great deal of peace and pleasure, the inward court worshippers and witnesses being slain, and she restored to all her former power and grandeur; when in one day, on a sudden, her destruction will come upon her, when the term of the beast's reign will be expired, mentioned in the next clause:

and the holy city shall they tread under foot forty and two months; by "the holy city" is meant all the kingdoms of Europe, or what has, been called Christendom, the western empire as Christian, the main seat of the Christian religion, or all the churches styled Christian, and so called in allusion to Jerusalem, which bears this name, Mat 4:5; and which was still of a far larger extent than the outward court: the "treading" of this "underfoot" does not barely design possessing of it, or worshipping in the same place, as the phrase of treading in the courts does in Isa 1:12; but a tyrannical power over it, and a wasting, spoiling, and destroying it, in allusion to Jerusalem being trodden under foot, wasted, and destroyed by the Gentiles or the Romans, Luk 21:24; and the duration of this tyrannical and oppressive reign will be forty and two months; see Rev 13:5, which being reduced to years, make just three years and a half: but then this date cannot be understood strictly and literally; for such a term can never be sufficient for the whore's reign, who was to rule over the kings of the earth, and all nations were to drink of the wine of her fornication: this is too short a time for her to gain so much power, honour, and riches in, as the 13th, 17th, and 18th chapters of this book show, as well as too short for the afflictions and persecutions of the saints by her; wherefore this must be understood prophetically of so many months of years; and a month with the Chaldeans consisting of thirty days, and a year of 360 days, which account Daniel used, and John after him, forty two months, reckoning a day for a year, after the prophetic style, make 1260 years; which is the exact time of the witnesses prophesying in sackcloth, of the church's being hid and nourished in the wilderness, and of the beast's reign, and so of the holy city being trodden under foot. Now this date is not to be reckoned from the outer court being given to the Gentiles, but from the first of antichrist's reign, when the pope of Rome was declared universal bishop; and is only here mentioned to show, that the giving of the outward court to his Gentiles will be towards the expiration of this date.

Gill: Rev 11:3 - And I will give power unto my two witnesses // And they shall prophesy // a thousand two hundred and threescore days // clothed in sackcloth

And I will give power unto my two witnesses,.... By whom are meant, not Enoch and Elias, as some of the ancient fathers thought, who, they supposed, would come before the appearance of Christ, and oppose antichrist, and be slain by him, which sense the Papists greedily catch at; nor are the Scriptures, the two Testaments, Old and New, designed, though their name and number agree, and also their office, which is to testify of Christ; but then to be clothed in sackcloth, to be killed, and rise again, and ascend to heaven, are things that cannot so well be accommodated to them: but these witnesses intend the ministers of the Gospel and churches of Christ, who have bore testimony for Christ, and against antichrist, ever since he appeared in the world; and particularly the churches and ministers in Piedmont bid fair for this character; who were upon the spot when antichrist arose, always bore their protest against him, and were ever independent of the church of Rome, and subsisted in the midst of the darkness of the apostasy; and suffered much, and very great persecutions, from the Papists; and have stood their ground, and continue to this day; and have been like olive trees and candlesticks, imparting oil and light to others. Though they ought not to be considered exclusive of other ministers and churches, who also have bore, and still do bear a witness for Christ, and against the idolatries of the church of Rome: no two individual persons can be meant, since these witnesses were to prophesy 1260 days, that is, so many years, but a succession of ministers and churches; and these are called two, both on account of the fewness of them, and because the testimony of two is sufficient to confirm any matter; and it may be in allusion to the various instances of two eminent persons being raised up at certain periods of time, as Moses and Aaron, at the deliverance of the children of Israel out of Egypt; Caleb and Joshua, at their entrance into Canaan; Elijah and Elisha in the idolatrous times of Ahab; and Joshua and Zerubbabel at the rebuilding and finishing of the second temple. Now the Angel, and who is Christ, here promises that he will give something to these witnesses: some supply the words, "I will give it"; that is, the holy city, or the church, to them, to be taken care of and defended; others, "I will give" them a mouth and wisdom, which their adversaries shall not be able to resist, according to the promise in Luk 21:15. We supply the words, "I will give power"; that is, authority to preach the Gospel, and strength to profess it, and to continue to bear a testimony to it, signified by prophesying; see 1Co 14:1.

And they shall prophesy; that is, "that they may prophesy"; which is supported by the Arabic and Ethiopic versions, the former rendering the words, "I will give to my two witnesses to prophesy", and the latter, "I will give in command to my two witnesses that they may prophesy"; the sense is, that Christ will give to them a mission and commission, sufficient authority, all needful gifts and grace, courage and presence of mind to preach his Gospel, to hold forth his word, and bear a testimony for him during the whole time of the apostasy, even

a thousand two hundred and threescore days; that is, so many years, which, as before observed, is the date of the beast's reign, of the holy city being trodden under foot of the Gentiles, and of the church's retirement into the wilderness: it is observable, that the date of the beast's reign and tyranny is expressed by months, and the date of the church's being in the wilderness, and the prophesying of the witnesses, is signified by days; and the reason which some give is not despicable, as that the beast and his followers are the children of darkness and of the night, over which the moon presides, from whence months are, numbered; and the church and the witnesses are children of the day, over which the sun rules. The habit of these witnesses during their time of prophesying follows,

clothed in sackcloth; expressive either of their outward state and condition, being poor, mean, and abject, while the followers of the beast are clad in silks, and live deliciously; or else of the inward frame of their minds, as mourning for the sad estate of the church of Christ, groaning under the tyranny and persecutions of antichrist.

Gill: Rev 11:4 - These are the two olive trees // and the two candlesticks // standing before the God of the earth

These are the two olive trees,.... Or represented by the two olive trees in Zec 4:3, which there design Joshua and Zerubbabel; and who in laying out themselves, their gifts and wealth, in rebuilding and finishing the temple, were types of these witnesses, the ministers of the Gospel, in the successive ages of the apostasy; who may be compared to olive trees, because of the oil of grace, and the truth of it in them; and because of the gifts of the Spirit of God bestowed on them, or their having that anointing which teacheth all things; and because they freely impart their gifts, and the golden oil of the Gospel unto others, and also bring the good tidings of peace and salvation by Christ, of which the olive leaf is a symbol; and because they are like the olive tree, fat, flourishing, and fruitful in spiritual things; they are sons of oil, and God's anointed ones:

and the two candlesticks; which hold forth the light of the word, in the midst of Popish darkness: this shows that churches, as well as ministers, are designed by the witnesses, since the candlesticks are explained of the churches, Rev 1:20, though the simile well agrees with ministers of the word, who are the lights of the world, or hold forth the light of the Gospel, which is put into them by Christ: and these olive trees and candlesticks are represented as

standing before the God of the earth; ministering unto him, enjoying his presence, and having his assistance, and being under his protection. The Alexandrian copy, the Vulgate Latin, Syriac, and Arabic versions, read, "the Lord of the earth"; and so the Complutensian edition; see Zec 4:14.