Apocalisse 11:4 Commento

In this chapter we have an account, I. Of the measuring - reed given to the apostle, to take the dimensions of the temple (Rev 11:1, Rev 11:2). II. Of the two witnesses of God (Rev 11:3-13). III. Of the sounding of the seventh trumpet, and what followed upon it (Rev 11:14, etc.).

INTRODUCTION TO REVELATION 11 This chapter contains the order to measure the temple of God; an account of the two witnesses, their prophesying: and power, their slaying, resurrection, and ascension to heaven, with what followed upon it; and the sounding of the seventh trumpet, and the effects of that. A measuring rod is given to John, with an order to rise and measure the temple, altar, and worshippers, and to leave out the outer court, which was to be given to the Gentiles, who tread the holy city under foot forty and two months, Rev 11:1, the same date with the 1260 days the witnesses prophesy in sackcloth, Rev 11:3, who are compared to two olive trees and to two candlesticks, and are said to stand before God, Rev 11:4, and who are further described by their power to destroy those that hurt them with fire that proceeds out of their mouths; to shut the heaven, that it rain not during their prophecy; to turn water into blood, and smite the earth with all manner of plagues at pleasure, Rev 11:5; but when the time of their prophecy and testimony is expired, their enemies will have the advantage of them; the antichristian beast of Rome, described by the place of his ascent, the bottomless pit, will fight against them, overcome, and kill them; their dead bodies will be exposed publicly within the Roman jurisdiction, and not suffered to be interred; and their enemies will make a public and general rejoicing over them, Rev 11:7; but after a short space of time they will revive, and stand upon their feet, to the surprise of all spectators; and being invited by a voice from heaven, will ascend thither, in the sight of their enemies; upon which will be an earthquake, in which the tenth part of the city of Rome will fall, and seven thousand men be slain; which will cause consternation in the rest, and put them upon giving glory to God, Rev 11:11; and this will put an end to the second woe, and the third will quickly follow, Rev 11:14, which is the sounding of the seventh trumpet; the effects of which are, voices heard in heaven, declaring that the kingdoms of the world are become Christ's, and that he shall reign for ever and ever, Rev 11:15; upon which the four and twenty elders, that sat on their seats before God, congratulate him, worship, and give thanks unto him, at the Lord God Almighty and eternal; partly because of his visible power and kingdom he now takes to himself; and partly because the time of avenging his people that had suffered for him upon the nations, which makes them angry, was now come; as also because now would be given rewards to all his prophets, saints, and those that feared him, as well as antichrist and his followers would be destroyed, Rev 11:16; and other effects of this trumpet are, the opening of the temple of God in heaven, a sight of the ark of the testament, lightnings, voices, thunderings, an earthquake, and great hail, Rev 11:9.

These are the two olive trees,.... Or represented by the two olive trees in Zac 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 Zac 4:14.

For John says, "And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." That is the half of the week whereof Daniel spake. "These are the two olive trees and the two candlesticks standing before the Lord of the earth. And if any man will hurt them, fire will proceed out of their mouth, and devour their enemies; and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters, to turn them to blood, and to smite the earth with all plagues as often as they will. And when they shall have finished their course and their testimony," what saith the prophet? "the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them," because they will not give glory to Antichrist. For this is meant by the little horn that grows up. He, being now elated in heart, begins to exalt himself, and to glorify himself as God, persecuting the saints and blaspheming Christ, even as Daniel says, "I considered the horn, and, behold, in the horn were eyes like the eyes of man, and a mouth speaking great things; and he opened his mouth to blaspheme God. And that born made war against the saints, and prevailed against them until the beast was slain, and perished, and his body was given to be burned."

"These are the two candlesticks standing before the Lord of the earth." These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: "These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth; " that is, they are in paradise. Also, in another sense, standing in the presence of the lord of the earth, that is, in the presence of Antichrist. Therefore they must be slain by Antichrist.

“These are those who stand,” it says, not those who shall stand as though they were not able to stand. In the two lampstands he signifies the church, which is fortified by the protection of the two Testaments. For in the seven angels and in the seven lampstands he designated the one church, so that when he spoke of one, he had also spoken of the others. When Zechariah who prophesied of our figure was awakened from sleep that he might behold the light of the church, he saw a single sevenform lampstand in which was declared the mystery of the sevenform church. For the two olive trees are the two Testaments, which pour out the oil of knowledge into the lampstand. And therefore the same prophet said, “He waked me, like a man that is wakened out of his sleep. And he said to me, ‘What do you see?’ I said, ‘Behold, I see a lampstand all out of gold, with torches upon it, and seven lamps on it, with seven lips of light which are upon it, and two olive trees upon it, one on the right of the torch and one on the left.’ ” And I asked what these might be. And the angel answered and said, these seven lights are seven spirits which are “the seven eyes of the Lord that range through the whole earth.” And when I inquired of the two olive trees, he said to me, “These are the two anointed sons who are with the Lord of the whole earth.”

These, he says, are the two olive trees and the two lampstands standing before the Lord of the whole earth. Zechariah, the inspired prophet, saw a lampstand with seven lamps above it and two olive branches, but the branches stood beside two golden oil dispensers, therefore saying: "What are these two olive branches on the sides of the two golden oil dispensers?" And he heard from the angel who was speaking that "they are the two sons of oil, who stand before the Lord of all the earth." (Zech. 4:11-14) And that from this the prophet's use of the articles in the phrase "these are the two olive trees and the two lampstands" is confirmed; for this serves to indicate an agreed upon symbolism, except that here Zechariah called them "two dispensers" John called them "two lampstands." That the two branches of the olive tree, one from the Jews and the other from the Gentiles, have been interpreted as the two peoples is not unknown to the saints. Nevertheless, it is also possible that the two prophets mentioned in the current discourse are meant.

He shows now that he is speaking not of future realities but of present things when he says, “These are the two olive trees and the two lampstands that stand before the Lord of the earth.” This refers to the church, which is illuminated and made strong by the light of the two Testaments and is equipped by the two kinds of witness that by divine inspiration is allowed in various of its members. The two lampstands represent the [one] church, but he has spoken of two because of the two Testaments or because [the church] is gathered from the circumcision and uncircumcision and exists in union with the chief cornerstone.

These are the two olive trees, etc. The Church, illuminated by the light of the two Testaments, always stands by the commands of the Lord. For the prophet Zechariah saw one seven-branched candlestick, and these two olive trees, that is, the Testaments, pouring oil into the candlestick. This is the Church with its unfailing oil, which makes it burn with light in the world.

These are the two olive trees, and the two candlesticks, that stand in the sight of the Lord of the earth. The Church, whether in those two men or in all preachers in general, is represented by the olive tree because of the unction of the Holy Spirit, and by candlesticks because of the light of faith and work. While there is one olive tree and one candlestick made up of two peoples, they are called two olive trees and two candlesticks because of the two Testaments. They stand in the sight of the Lord because they stick to their Creator through inner contemplation. Hence Elijah, whom this is taken to refer to specifically, says, The Lord liveth, in whose sight I stand. [1 Kings 17:1] With another interpretation, this may refer to Elijah and Enoch specifically, who, taken away from human eyes, stick to God in secret.

The command to measure the temple, Rev 11:1, Rev 11:2. The two witnesses which should prophesy twelve hundred and sixty days, Rev 11:3. The description, power, and influence of these witnesses, Rev 11:4-6. They shall be slain by the beast which shall arise out of the bottomless pit, and shall arise again after three days and a half, and ascend to heaven, Rev 11:7-12. After which shall be a great earthquake, Rev 11:13. The introduction to the third wo, Rev 11:14. The sounding of the seventh angel, and the four and twenty elders give glory to God, Rev 11:15-19.

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

MEASUREMENT OF THE TEMPLE. THE TWO WITNESSES' TESTIMONY: THEIR DEATH, RESURRECTION, AND ASCENSION: THE EARTHQUAKE: THE THIRD WOE: THE SEVENTH TRUMPET USHERS IN CHRIST'S KINGDOM. THANKSGIVING OF THE TWENTY-FOUR ELDERS. (Rev. 11:1-19) 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). the temple--Greek, "naon" (as distinguished from the Greek, "hieron," or temple in general), the Holy Place, "the sanctuary." the altar--of incense; for it alone was in "the sanctuary." (Greek, "naos"). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem (Co1 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.

standing before the God of the earth--A, B, C, Vulgate, Syriac, Coptic, and ANDREAS read "Lord" for "God": so Zac 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 Zac 4:10, Zac 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 Zac 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.