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■ 요한계시록 11장
1. 또 내게 지팡이 같은 갈대를 주며 말하기를 일어나서 하나님의 성전과 제단과 그 안에서 경배하는 자들을 척량하되
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 .
2. 성전 밖 마당은 척량하지 말고 그냥 두라 이것을 이방인에게 주었은즉 저희가 거룩한 성을 마흔두 달 동안 짓밟으리라
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 .
3. 내가 나의 두 증인에게 권세를 주리니 저희가 굵은 베옷을 입고 일천이백육십 일을 예언하리라
And I will give power unto my two witnesses , and they shall prophesy a thousand two hundred and threescore days , clothed in sackcloth .
4. 이는 이 땅의 주 앞에 섰는 두 감람나무와 두 촛대니
These are the two olive trees , and the two candlesticks standing before the God of the earth .
5. 만일 누구든지 저희를 해하고자 한즉 저희 입에서 불이 나서 그 원수를 소멸할지니 누구든지 해하려 하면 반드시 이와 같이 죽임을 당하리라
And if any man will hurt them , fire proceedeth out of their mouth , and devoureth their enemies : and if any man will hurt them , he must in this manner be killed .
6. 저희가 권세를 가지고 하늘을 닫아 그 예언을 하는 날 동안 비 오지 못하게 하고 또 권세를 가지고 물을 변하여 피 되게 하고 아무 때든지 원하는 대로 여러 가지 재앙으로 땅을 치리로다
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 .
7. 저희가 그 증거를 마칠 때에 무저갱으로부터 올라오는 짐승이 저희로 더불어 전쟁을 일으켜 저희를 이기고 저희를 죽일 터인즉
And when they shall have finished their testimony , the beast that ascendeth out of the bottomless pit shall make war against them , and shall overcome them , and kill them .
8. 저희 시체가 큰 성 길에 있으리니 그 성은 영적으로 하면 소돔이라고도 하고 애굽이라고도 하니 곧 저희 주께서 십자가에 못 박히신 곳이니라
And their dead bodies shall lie in the street of the great city , which spiritually is called Sodom and Egypt , where also our Lord was crucified .
9. 백성들과 족속과 방언과 나라 중에서 사람들이 그 시체를 사흘 반 동안을 목도하며 무덤에 장사하지 못하게 하리로다
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half , and shall not suffer their dead bodies to be put in graves .
10. 이 두 선지자가 땅에 거하는 자들을 괴롭게 한 고로 땅에 거하는 자들이 저희의 죽음을 즐거워하고 기뻐하여 서로 예물을 보내리라 하더라
And they that dwell upon the earth shall rejoice over them , and make merry , and shall send gifts one to another ; because these two prophets tormented them that dwelt on the earth .
11. 삼 일 반 후에 하나님께로부터 생기가 저희 속에 들어가매 저희 발로 일어서니 구경하는 자들이 크게 두려워하더라
And after three days and an half the Spirit of life from God entered into them , and they stood upon their feet ; and great fear fell upon them which saw them .
12. 하늘로부터 큰 음성이 있어 이리로 올라오라 함을 저희가 듣고 구름을 타고 하늘로 올라가니 저희 원수들도 구경하더라
And they heard a great voice from heaven saying unto them , Come up hither . And they ascended up to heaven in a cloud ; and their enemies beheld them .
13. 그 시에 큰 지진이 나서 성 십분의 일이 무너지고 지진에 죽은 사람이 칠천이라 그 남은 자들이 두려워하여 영광을 하늘의 하나님께 돌리더라
And the same hour was there a great earthquake , and the tenth part of the city fell , and in the earthquake were slain of men seven thousand : and the remnant were affrighted , and gave glory to the God of heaven .
14. 둘째 화는 지나갔으나 보라 셋째 화가 속히 이르는도다
The second woe is past ; and, behold , the third woe cometh quickly .
15. 일곱째 천사가 나팔을 불매 하늘에 큰 음성들이 나서 가로되 세상 나라가 우리 주와 그 그리스도의 나라가 되어 그가 세세토록 왕 노릇 하시리로다 하니
And the seventh angel sounded ; and there were great voices in heaven , saying , The kingdoms of this world are become the kingdoms of our Lord , and of his Christ ; and he shall reign for ever and ever .
16. 하나님 앞에 자기 보좌에 앉은 이십사 장로들이 엎드려 얼굴을 대고 하나님께 경배하여
And the four and twenty elders , which sat before God on their seats , fell upon their faces , and worshipped God ,
17. 가로되 감사하옵나니 옛적에도 계셨고 시방도 계신 주 하나님 곧 전능하신 이여 친히 큰 권능을 잡으시고 왕 노릇 하시도다
Saying , We give thee thanks , O Lord God Almighty , which art , and wast , and art to come ; because thou hast taken to thee thy great power , and hast reigned .
18. 이방들이 분노하매 주의 진노가 임하여 죽은 자를 심판하시며 종 선지자들과 성도들과 또 무론대소하고 주의 이름을 경외하는 자들에게 상 주시며 또 땅을 망하게 하는 자들을 멸망시키실 때로소이다 하더라
And the nations were angry , and thy wrath is come , and the time of the dead , that they should be judged , and that thou shouldest give reward unto thy servants the prophets , and to the saints , and them that fear thy name , small and great ; and shouldest destroy them which destroy the earth .
19. 이에 하늘에 있는 하나님의 성전이 열리니 성전 안에 하나님의 언약궤가 보이며 또 번개와 음성들과 뇌성과 지진과 큰 우박이 있더라
And the temple of God was opened in heaven , and there was seen in his temple the ark of his testament : and there were lightnings , and voices , and thunderings , and an earthquake , and great hail .
■ 주석 보기
【계11:1 JFB】계11:1-19. Measurement of the Temple. The Two Witnesses' Testimony: Their Death, Resurrection, and Ascension: The Earthquake: The Third Woe: The Seventh Trumpet Ushers in Christ's Kingdom. Thanksgiving of the Twenty-four Elders.
This eleventh chapter is a compendious summary of, and introduction to, the more detailed prophecies of the same events to come in the twelfth through twentieth chapters. Hence we find anticipatory allusions to the subsequent prophecies; compare 계11:7, "the beast that ascendeth out of the bottomless pit" (not mentioned before), with the detailed accounts, 계13:1, 11; 17:8; also 계11:8, "the great city," with 계14:8; 17:1, 5; 18:10.
1. and the angel stood—omitted in A, Vulgate, and Coptic. Supported by B and Syriac. If it be omitted, the "reed" will, in construction, agree with "saying." So Wordsworth takes it. The reed, the canon of Scripture, the measuring reed of the Church, our rule of faith, speaks. So in 계16:7the altar is personified as speaking (compare Note, see on 계16:7). 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 (계2:27), unbending, destroying all error, and that "cannot be broken." 계2:27; 히1:8, 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 계11:3, 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 (고전3:16, 17, where the same Greek word, "naos," occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (겔40:3, 5, where also the temple is measured with the measuring reed, the forty-first, forty-second, forty-third, and forty-fourth chapters), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the distinction in subsequent chapters between God's servants and those who bear the mark of the beast, is the way whereby he fulfils the direction here given him to measure the temple. The fact that the temple is distinguished from them that worship therein, favors the view that the spiritual temple, the Jewish and Christian Church, is not exclusively meant, but that the literal temple must also be meant. It shall be rebuilt on the return of the Jews to their land. Antichrist shall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Church, alone shall refuse his claims. These shall constitute the true sanctuary which is here measured, that is, accurately marked and kept by God, whereas the rest shall yield to his pretensions. Wordsworth objects that, in the twenty-five passages of the Acts, wherein the Jewish temple is mentioned, it is called hieron, not naos, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy Place (Greek, "naos") occurs in Acts and the Epistles; indeed, in 행7:48, 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 계11:19naos is used in a local sense; compare also 계14:15, 17; 15:5, 8.
【계11:1 CWC】[THE SEVEN TRUMPETS]
We have here another illustration of the law of recurrence, for in these chapters we are going over the ground of the last, though certain features are being added which were not then revealed. In other words, it is still the "Tribulation Period."
1. Introduction, 8:2-5.
In the previous lesson the "Introduction" included the vision of "The Throne, the Lamb and the Book," while here it is the revelation of the angel and the incense. There is no satisfactory interpretation of this feature any more than of the "silence in heaven" revealed previously. Some would say that "the prayers of all saints" are those of the martyrs of the earlier chapter crying out for avenging, not for their own sakes but that the honor of God might be maintained in the face of His enemies. The "incense" is identified with the intercession of Christ on their behalf, and the answer is symbolized in what follows not only in verse 5, but all which results therefrom in the remainder of this chapter and the next.
2. Progression 8:6-9:21.
The first trumpet (8:7) symbolizes a judgment falling on the earth through the ordinary powers of nature. The "blood" may be caused by the destructive power of the large hailstones. The second trumpet (8, 9) symbolizes judgments resulting from extraordinary powers of nature, volcanic and marine? The third (10, 11), seems to point to suffering superinduced by superhuman agencies "a great star from heaven." Is it identical with the allusion to Satan (12:7-9)? The fourth (12, 13) is suffering caused by the diminished influence of the heavenly bodies, while the fifth and sixth trumpets (9:1-21) again specifying superhuman agencies, indicate their tormenting power as particularly directed toward men. In the other instances while humanity felt the infliction yet it was indirect, whereas here it is direct.
3. Parenthesis 10-11, 14.
In chapter 10, the revelation of the "mighty angel" and the "little book" does not easily lend itself to any definite interpretation. Some identify the "angel" with our Lord Himself, and make the "little book" mean the supplemental revelation of the "beast" soon to follow (13) together with the whole story of the awful period of his reign. Chapter 11 is plainer. It refers to Jerusalem during the reign of the "beast" or "man of sin," "forty and two months" being equivalent to the last 3 1/2 years of Daniel's 70th week already referred to. The "two witnesses testifying with supernatural power" during this time have been identified with Moses and Elijah returned to the earth in the flesh for that ministry.
Verse 6 strikingly parallels the illustrations of their earlier power, while the mysterious manner in which they were taken away from earth, the one buried by God's own hand and the other translated having never seen death, add their contribution to the probability of this application of the chapter.
4. Consummation 11:15-19.
Corresponds somewhat to the ending of the revelation of the seven seals (8:1); i. e., it seems to bring us up to the end or final climax, and yet to halt just short of it in order to retrace the ground for fuller detail.
Throughout these visions frequent allusions are made to the destructive forces of the heavens, "the power of the air," and also to conflicts of armies on the earth which suggests modern methods of warfare. Military airships stagger men not so much by their spectacle as by their slaughter. They seem to be faint gray linear objects silhouetted against the sky, but some of them carry torpedoes, and are able to pursue a battleship and send it to the bottom. Was Tennyson "also among the prophets," when he wrote:
Men, my brothers, men the workers, ever reaping something new;
That which they have done but earnest of the things that they shall do;
For I dipt into the future, far as human eye could see,
Saw the vision of the world, and all the wonder that would be;
Saw the heavens filled with commerce, argosies of magic sails.
Pilots of the purple twilight, dropping down with costly bales;
Heard the heavens fill with shouting, and there rained a ghastly dew
From the nations' airy navies, grappling in the central blue;
Far along the world-wide whisper of the south wind rushing warm,
With the standards of the people plunging through the thunder storm.
Till the war drum throbbed no longer, and the battle flags were furled
In the parliament of man, the federation of the world.
【계11:1 MHCC】This prophetical passage about measuring the temple seems to refer to Ezekiel's vision. The design of this measuring seems to be the preservation of the church in times of public danger; or for its trial, or for its reformation. The worshippers must be measured; whether they make God's glory their end, and his word their rule, in all their acts of worship. Those in the outer court, worship in a false manner, or with dissembling hearts, and will be found among his enemies. God will have a temple and an altar in the world, till the end of time. He looks strictly to his temple. The holy city, the visible church, is trodden under foot; is filled with idolaters, infidels, and hypocrites. But the desolations of the church are limited, and she shall be delivered out of all her troubles.
【계11:2 JFB】2. But—Greek, "And."
the court … without—all outside the Holy Place (계11:1).
leave out—of thy measurement, literally, "cast out"; reckon as unhallowed.
it—emphatic. It is not to be measured; whereas the Holy Place is.
given—by God's appointment.
unto the Gentiles—In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lu 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also 시79:1; 사63:18.
forty … two months—(계13:5). The same period as Daniel's "time, times, and half" (계12:14); and 계11:3, and 계12:6, 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 단7:25; 단8:14; 단12:11), or rather, regard the 2300 days (단8:14), 1335 days (단12:11, 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 (계11:2), 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 단9:27). 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 (단8:14). The forty-two months answer to Israel's forty-two sojournings (민33:1-50) 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.
【계11:3 JFB】3. I will give power—There is no "power" in the Greek, so that "give" must mean "give commission," or some such word.
my two witnesses—Greek, "the two witnesses of me." The article implies that the two were well known at least to John.
prophesy—preach under the inspiration of the Spirit, denouncing judgments against the apostate. They are described by symbol as "the two olive trees" and "the two candlesticks," or lamp-stands, "standing before the God of the earth." The reference is to Z전4:3, 12, where two individuals are meant, Joshua and Zerubbabel, who ministered to the Jewish Church, just as the two olive trees emptied the oil out of themselves into the bowl of the candlestick. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to the afflicted, though sealed, remnant. As two candlesticks are mentioned in 계11:4, but only one in Z전4:2, I think the twofold Church, Jewish and Gentile, may be meant by the two candlesticks represented by the two witnesses: just as in 계7:1-8 there are described first the sealed of Israel, then those of all nations. But see on 계11:4. 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, 계7:1-8) 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 시52:8). De Burgh thinks Elijah and Moses will again appear, as 말4:5, 6 seems to imply (compare 마17:11; 행3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare 신34:5, 6; Jude 9. Elias' genius and mode of procedure bears the same relation to the "second" coming of Christ, that John the Baptist's did to the first coming [Bengel]. Many of the early Church thought the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for these have never yet died; but, perhaps, shall be the witnesses slain. Still, the turning the water to blood, and the plagues (계11:6), apply best to "Moses (compare 계15:3, 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 (계11:7, 8), and this in Moses' case a second time, which 히9:27 denies. See on Z전4:11, 12, on the two witnesses as answering to "the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarkable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua.
in sackcloth—the garment of prophets, especially when calling people to mortification of their sins, and to repentance. Their very exterior aspect accorded with their teachings: so Elijah, and John who came in His spirit and power. The sackcloth of the witnesses is a catch word linking this episode under the sixth trumpet, with the sun black as sackcloth (in righteous retribution on the apostates who rejected God's witnesses) under the sixth seal (계6:12).
【계11:3 MHCC】In the time of treading down, God kept his faithful witnesses to attest the truth of his word and worship, and the excellence of his ways, The number of these witnesses is small, yet enough. They prophesy in sackcloth. It shows their afflicted, persecuted state, and deep sorrow for the abominations against which they protested. They are supported during their great and hard work, till it is done. When they had prophesied in sackcloth the greatest part of 1260 years, antichrist, the great instrument of the devil, would war against them, with force and violence for a time. Determined rebels against the light rejoice, as on some happy event, when they can silence, drive to a distance, or destroy the faithful servants of Christ, whose doctrine and conduct torment them. It does not appear that the term is yet expired, and the witnesses are not a present exposed to endure such terrible outward sufferings as in former times; but such things may again happen, and there is abundant cause to prophesy in sackcloth, on account of the state of religion. The depressed state of real Christianity may relate only to the western church. The Spirit of life from God, quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. The revival of God's work and witnesses, will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is a cowardly spirit. It will be no small part of the punishment of persecutors, both in this world, and at the great day, that they see the faithful servants of God honoured and advanced. The Lord's witnesses must not be weary of suffering and service, nor hastily grasp at the reward; but must stay till their Master calls them. The consequence of their being thus exalted was a mighty shock and convulsion in the antichristian empire. Events alone can show the meaning of this. But whenever God's work and witnesses revive, the devil's work and witnesses fall before him. And that the slaying of the witnesses is future, appears to be probable.
【계11:4 JFB】4. standing before the God of the earth—A, B, C, Vulgate, Syriac, Coptic, and Andreas read "Lord" for "God": so Z전4:14. Ministering to (Lu 1:19), and as in the sight of Him, who, though now so widely disowned on "earth," is its rightful King, and shall at last be openly recognized as such (계11:15). The phrase alludes to Z전4:10, 14, "the two anointed ones that stand by the Lord of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that they are the Church, the one candlestick, but as its representative light-bearers (Greek, "phosteres," 빌2:15), 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 Z전4:2 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 계11:1, 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 계11:7 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.
【계11:5 JFB】5. will hurt—Greek, "wishes," or "desires to hurt them."
fire … devoureth—(Compare 렘5:14; 23:29).
out of their mouth—not literally, but God makes their inspired denunciations of judgment to come to pass and devour their enemies.
if any man will hurt them—twice repeated, to mark the immediate certainty of the accomplishment.
in this manner—so in like manner as he tries to hurt them (compare 계13:10). Retribution in kind.
【계11:6 JFB】6. These … power—Greek, "authorized power."
it rain not—Greek, "huetos brechee," "rain shower not," literally, "moisten" not (the earth).
smite … with all plagues—Greek, "with (literally, 'in') every plague."
【계11:7 JFB】7. finished their testimony—The same verb is used of Paul's ending his ministry by a violent death.
the beast that ascended out of the bottomless pit—Greek, "the wild beast … the abyss." This beast was not mentioned before, yet he is introduced as "the beast," because he had already been described by Daniel (단7:3, 11), and he is fully so in the subsequent part of the Apocalypse, namely, 계13:1; 17:8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar things (though not yet so to the reader) objects to be described hereafter by himself. It is a proof of the unity that pervades all Scripture.
make war against them—alluding to 단7:21, where the same is said of the little horn that sprang up among the ten horns on the fourth beast.
【계11:8 JFB】8. dead bodies—So Vulgate, Syriac, and Andreas. But A, B, C, the oldest manuscripts, and Coptic read the singular, "dead body." The two fallen in one cause are considered as one.
the great city—eight times in the Revelation elsewhere used of BABYLON (계14:8; 16:19; 17:18; 18:10, 16, 18, 19, 21). In 계21:10 (English Version as to the new Jerusalem), the oldest manuscripts omit "the great" before city, so that it forms no exception. It must, therefore, have an anticipatory reference to the mystical Babylon.
which—Greek, "the which," namely, "the city which."
spiritually—in a spiritual sense.
Sodom—The very term applied by 사1:10 to apostate Jerusalem (compare 겔16:48).
Egypt—the nation which the Jews' besetting sin was to lean upon.
where … Lord was crucified—This identifies the city as Jerusalem, though the Lord was crucified outside of the city. Eusebius mentions that the scene of Christ's crucifixion was enclosed within the city by Constantine; so it will be probably at the time of the slaying of the witnesses. "The beast [for example, Napoleon and France's efforts] has been long struggling for a footing in Palestine; after his ascent from the bottomless pit he struggles much more" [Bengel]. Some one of the Napoleonic dynasty may obtain that footing, and even be regarded as Messiah by the Jews, in virtue of his restoring them to their own land; and so may prove to be the last Antichrist. The difficulty is, how can Jerusalem be called "the great city," that is, Babylon? By her becoming the world's capital of idolatrous apostasy, such as Babylon originally was, and then Rome has been; just as she is here called also "Sodom and Egypt."
also our—A, B, C, Origen, Andreas, and others read, "also their." Where their Lord, also, as well as they, was slain. Compare 계18:24, where the blood ofALLslain on earth is said to be found IN Babylon, just as in 마23:35, Jesus saith that, "upon the Jews and Jerusalem" (Compare 마23:37, 38) shall "come ALL the righteous blood shed upon earth"; whence it follows Jerusalem shall be the last capital of the world apostasy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sense, in the Church-historical period, the Church being the sanctuary, all outside of it is the world, the great city, wherein all the martyrdoms of saints have taken place. Babylon marks its idolatry, Egypt its tyranny, Sodom its desperate corruption, Jerusalem its pretensions to sanctity on the ground of spiritual privileges, while all the while it is the murderer of Christ in the person of His members. All which is true of Rome. So Vitringa. But in the more definite sense, Jerusalem is regarded, even in Hebrews (히13:12-14), as the world city which believers were then to go forth from, in order to "seek one to come."
【계11:9 JFB】9. they—rather, "(some) of the peoples."
people—Greek, "peoples."
kindreds—Greek, "tribes"; all save the elect (whence it is not said, The peoples … but [some] of the peoples … , or, some of the peoples … may refer to those of the nations …, who at the time shall hold possession of Palestine and Jerusalem).
shall see—So Vulgate, Syriac, and Coptic. But A, B, C, and Andreas, the present, "see," or rather (Greek, "blepousin"), "look upon." The prophetic present.
dead bodies—So Vulgate, Syriac, and Andreas. But A, B, C, and Coptic, singular, as in 계11:8, "dead body." Three and a half days answer to the three and a half years (see on 계11:2, 3), the half of seven, the full and perfect number.
shall not suffer—so B, Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer."
in graves—so Vulgate and Primasius. But B, C, Syriac, Coptic, and Andreas, singular; translate, "into a sepulchre," literally, "a monument." Accordingly, in righteous retribution in kind, the flesh of the Antichristian hosts is not buried, but given to all the fowls in mid-heaven to eat (계19:17, 18, 21).
【계11:10 JFB】10. they that dwell upon … earth—those who belong to the earth, as its citizens, not to heaven (계3:10; 8:13; 12:12; 13:8).
shall—so Vulgate, Syriac, and Coptic. But A, B, and C read the present tense; compare Note, see on 계11:9, on "shall not suffer."
rejoice over them—The Antichristianity of the last days shall probably be under the name of philosophical enlightenment and civilization, but really man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at last seemingly silenced in death their Christian rebukers. Like her Lord, the Church will have her dark passion week followed by the bright resurrection morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even the Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of papal Christendom, and said, "There is no reclaimant, no opponent." Luther, on October 31, 1517, exactly three and a half years afterwards, posted up his famous theses on the church at Wittenberg. The objection is, the years are years of three hundred sixty-five, not three hundred sixty, days, and so two and a half days are deficient; but still the coincidence is curious; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one.
send gifts one to another—as was usual at a joyous festival.
tormented them—namely, with the plagues which they had power to inflict (계11:5, 6); also, by their testimony against the earthly.
【계11:11 JFB】11. Translate as Greek, "After the three days and an half."
the Spirit of life—the same which breathed life into Israel's dry bones, 겔37:10, 11 (see on 겔37:10, 11), "Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Compare also concerning the same, 호6:2, where Ephraim says, "After two days will He revive us; in the third day He will raise us up, and we shall live in His sight."
into—so B and Vulgate. But A reads (Greek, "en autois"), "(so as to be) IN them."
stood upon their feet—the very words in 겔37:10, which proves the allusion to be to Israel's resurrection, in contrast to "the times of the Gentiles" wherein these "tread under foot the holy city."
great fear—such as fell on the soldiers guarding Christ's tomb at His resurrection (마28:4), when also there was a great earthquake (계11:2).
saw—Greek, "beheld."
【계11:12 JFB】12. they—so A, C, and Vulgate. But B, Coptic, Syriac, and Andreas read, "I heard."
a cloud—Greek, "the cloud"; which may be merely the generic expression for what we are familiar with, as we say "the clouds." But I prefer taking the article as definitely alluding to THE cloud which received Jesus at His ascension, 행1:9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lying in death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is the translation and transfiguration of the sealed of Israel (계7:1-8), and the elect of all nations, caught up out of the reach of the Antichristian foe. In 계14:14-16, He is represented as sitting on a white cloud.
their enemies beheld them—and were thus openly convicted by God for their unbelief and persecution of His servants; unlike Elijah's ascension formerly, in the sight of friends only. The Church caught up to meet the Lord in the air, and transfigured in body, is justified by her Lord before the world, even as the man-child (Jesus) was "caught up unto God and His throne" from before the dragon standing ready to devour the woman's child as soon as born.
【계11:13 JFB】13. "In that same hour"; literally, "the hour."
great earthquake—answering to the "great earthquake" under the sixth seal, just at the approach of the Lord (계6:12). Christ was delivered unto His enemies on the fifth day of the week, and on the sixth was crucified, and on the sabbath rested; so it is under the sixth seal and sixth trumpet that the last suffering of the Church, begun under the fifth seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world power's greatest triumph, but at the same time verges on seven, the divine number, when its utter destruction takes place. Compare "666" in 계13:18, "the number of the beast."
tenth part of the city fell—that is, of "the great city" (계16:19; Z전14:2). Ten is the number of the world kingdoms (계17:10-12), and the beast's horns (계13:1), and the dragon's (계12:3). Thus, in the Church-historical view, it is hereby implied that one of the ten apostate world kingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain and become when purified the center of Christ's earthly kingdom.
of men—Greek, "names of men." The men are as accurately enumerated as if their names were given.
seven thousand—Elliott interprets seven chiliads or provinces, that is, the seven Dutch United Provinces lost to the papacy; and "names of men," titles of dignity, duchies, lordships, &c. Rather, seven thousand combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent.
the remnant—consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to 계16:9; and above, 계9:20, 21. These repenting (Z전12:10-14; 13:1), become in the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints.
gave glory to the God of heaven—which while apostates, and worshipping the beast's image, they had not done.
God of heaven—The apostates of the last days, in pretended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (계11:6), constrained His and their enemies who witnessed it, to acknowledge the God of heaven, to be God of the earth (계11:4). As in 계11:4 He declared Himself to be God of the earth by His two witnesses, so now He proves Himself to be God of heaven also.
【계11:14 JFB】14. The second woe—that under the sixth trumpet (계9:12-21), including also the prophecy, 계11:1-13: Woe to the world, joy to the faithful, as their redemption draweth nigh.
the third woe cometh quickly—It is not mentioned in detail for the present, until first there is given a sketch of the history of the origination, suffering, and faithfulness of the Church in a time of apostasy and persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earth, attended with the destruction of the destroyers of the earth.
【계11:14 MHCC】Before the sounding of the seventh and last trumpet, there is the usual demand of attention. The saints and angels in heaven know the right of our God and Saviour to rule over all the world. But the nations met God's wrath with their own anger. It was a time in which he was beginning to reward his people's faithful services, and sufferings; and their enemies fretted against God, and so increased their guilt, and hastened their destruction. By the opening the temple of God in heaven, may be meant, that there was a more free communication between heaven and earth; prayer and praises more freely and frequently going up, graces and blessings plentifully coming down. But it rather seems to refer to the church of God on earth. In the reign of antichrist, God's law was laid aside, and made void by traditions and decrees; the Scriptures were locked up from the people, but now they are brought to the view of all. This, like the ark, is a token of the presence of God returned to his people, and his favour toward them in Jesus Christ, as the Propitiation for their sins. The great blessing of the Reformation was attended with very awful providences; as by terrible things in righteousness God answered the prayers presented in his holy temple now opened.
【계11:15 JFB】15. sounded—with his trumpet. Evidently "the LAST trumpet." Six is close to seven, but does not reach it. The world judgments are complete in six, but by the fulfilment of seven the world kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of El,God, and Geber,MIGHTY MAN (계10:1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: compare the account of the man-child's birth which follows (계12:1-6), to which this forms the transition though the seventh trumpet in time is subsequent, being the consummation of the historical episode, the twelfth and thirteen chapters. The seventh trumpet, like the seventh seal and seventh vial, being the consummation, is accompanied differently from the preceding six: not the consequences which follow on earth, but those IN HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done," at the seventh vial. This is parallel to 단2:44, "The God of heaven shall set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it shall stand for ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social life will be at once worldly and Christian.
kingdoms—A, B, C, and Vulgate read the singular, "The kingdom (sovereignty) of (over) the world is our Lord's and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to the kingdom of (over) the world exercised by Christ. The earth-kingdoms are many: His shall be one. The appellation "Christ," the Anointed, is here, where His kingdom is mentioned appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He is distinguished from the priests. The glorified Son of man shall rule mankind by His transfigured Church in heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, realizing them first.
he—not emphatic in the Greek.
shall reign for ever and ever—Greek, "unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (계10:7).
【계11:16 JFB】16. before God—B and Syriac read, "before the throne of God." But A, C, Vulgate, and Coptic read as English Version.
seats—Greek, "thrones."
【계11:17 JFB】17. thanks—for the answer to our prayers (계6:10, 11) in destroying them which destroy the earth (계11:18), thereby preparing the way for setting up the kingdom of Thyself and Thy saints.
and art to come—omitted in A, B, C, Vulgate, Syriac,Cyprian, and Andreas. The consummation having actually come, they do not address Him as they did when it was still future, "Thou that art to come." Compare 계11:18, "is come." From the sounding of the seventh trumpet He is to His people Jah, the ever present Lord, WHO IS, more peculiarly than Jehovah "who is, was, and is to come."
taken to thee thy great power—"to Thee" is not in the Greek. Christ takes to Him the kingdom as His own of right.
【계11:18 JFB】18. the nations were angry—alluding to 시99:1, Septuagint, "The Lord is become King: let the peoples become angry." Their anger is combined with alarm (출15:14; 왕하19:28, "thy rage against Me is come up into Mine ears, I will put My hook in thy nose," &c.). Translate, as the Greek is the same. "The nations were angered, and Thy anger is come." How petty man's impotent anger, standing here side by side with that of the omnipotent God!
dead … be judged—proving that this seventh trumpet is at the end of all things, when the judgment on Christ's foes and the reward of His saints, long prayed for by His saints, shall take place.
the prophets—as, for instance, the two prophesying witnesses (계11:3), and those who have showed them kindness for Christ's sake. Jesus shall come to effect by His presence that which we have looked for long, but vainly, in His absence, and by other means.
destroy them which destroy the earth—Retribution in kind (compare 계16:6; Lu 19:27). See on 단7:14-18.
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