10. And they that dwell upon the earth shall rejoice over them. Those dwelling in the land would rejoice over their fall and ruin. This cannot, of course, mean all who inhabit the globe; but, according to the usage in Scripture, those who dwell in the country where this would occur. Comp. Notes on Lu. ii. 1. We now affix to the word “earth” an idea which was not necessarily implied in the Hebrew word אֶרֶץ ērĕtz (comp. Ex. iii. 8; xiii. 5; De. xix. 2, 10; xxviii. 12; Ne. ix. 22; Ps. xxxvii. 9, 11, 22, 29; lxvi. 4; Pr. ii. 21; x. 30; Joel i. 2); or the Greek word γῆ—gē, comp. Mat. ii. 6, 20, 21; xiv. 15; Ac. vii. 7, 11, 36, 40; xiii. 17. Our word land, as now commonly understood, would better express the idea intended to be conveyed here; and thus understood, the meaning is, that the dwellers in the country where these things would happen would thus rejoice. The meaning is, that while alive they would, by their faithful testimony against existing errors, excite so much hatred against themselves, and would be so great an annoyance to the governing powers, that there would be general exultation when the voice of their testimony should be silenced. This, too, has been so common in the world that there would be no difficulty in applying the language here used, or in finding events which it would appropriately describe. ¶ And make merry. Be glad. See Notes on Lu. xii. 19; xv. 23. The Greek word does not necessarily denote the light-hearted mirth expressed by our word merriment, but rather joy or happiness in general. The meaning is, that they would be filled with joy at such an event. ¶ And shall send gifts one to another. As expressive of their joy. To send presents is a natural expression of our own happiness, and our desire for the happiness of others—as is indicated now by “Christmas” and “New Year’s gifts.” Comp. also Ne. viii. 10–12: “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the Lord is yourstrength,” &c. See also Es. ix. 19–22. ¶ Because these two prophets tormented them that dwell on the earth. They “tormented” them, or were a source of annoyance to them, by bearing testimony to the truth; by opposing the prevailing errors; and by rebuking the vices of the age: perhaps by demanding reformation, and by denouncing the judgment of heaven on the guilty. There is no intimation that they tormented them in any other way than by the truths which they held forth. See the word explained in the Notes on 2 Pe. ii. 8.
11 And after three days and an half the [351]Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
11. And after three days and an half. See Notes on [ver. 9.] ¶ The Spirit of life from God. The living, or life-giving Spirit that proceeds from God entered into them. Comp. Notes on Job xxxiii. 4. There is evidently allusion here to Ge. ii. 7, where God is spoken of as the Author of life. The meaning is, that they would seem to come to life again, or that effects would follow as if the dead were restored to life. If, when they had been compelled to cease from prophesying, they should, after the interval here denoted by three days and a half, again prophesy, or their testimony should be again borne to the truth as it had been before, this would evidently be all that would be implied in the language here employed. ¶ Entered into them. Seemed to animate them again. ¶ And they stood upon their feet. As if they had come to life again. ¶ And great fear fell upon them which saw them. This would be true if those who were dead should be literally restored to life; and this would be the effect if those who had given great annoyance by their doctrines, and who had been silenced, and who seemed to be dead, should again, as if animated anew by a divine power, begin to prophesy, or to proclaim their doctrines to the world. The statement in the symbol is, that those who had put them to death had been greatly troubled by these “witnesses;” that they had sought to silence them, and in order to this had put them to death; that they then greatly rejoiced, as if they would no more be annoyed by them. The fact that they seemed to come to life again would, therefore, fill them with consternation, for they would anticipate a renewal of their troubles, and they would see in this fact evidence of the divine favour towards those whom they persecuted, and reason to apprehend divine vengeance on themselves.
12 And they heard a great voice from heaven saying unto them, Come up hither. And they [352]ascended up to heaven in a cloud; and [353]their enemies beheld them.
12. And they heard a great voice from heaven. Some manuscripts read, “I heard”—ἤκουσα—but the more approved reading is that of the common text. John says that a voice was addressed to them calling them to ascend to heaven. ¶ Come up hither. To heaven. ¶ And they ascended up to heaven in a cloud. So the Saviour ascended, Ac. i. 9; and so probably Elijah, 2 Ki. ii. 11. ¶ And their enemies beheld them. That is, it was done openly, so that their enemies, who had put them to death, saw that they were approved of God, as if they had been publicly taken up to heaven. It is not necessary to suppose that this would literally occur. All this is, manifestly, mere symbol. The meaning is, that they would triumph as if they should ascend to heaven, and be received into the presence of God. The sense of the whole is, that these witnesses, after bearing a faithful testimony against prevailing errors and sins, would be persecuted and silenced; that for a considerable period their voice of faithful testimony would be hushed as if they were dead; that during that period they would be treated with contempt and scorn, as if their unburied bodies should be exposed to the public gaze; that there would be general exultation and joy that they were thus silenced; that they would again revive, as if the dead were restored to life, and bear a faithful testimony to the truth again; and that they would have the divine attestation in their favour, as if they were raised up visibly and publicly to heaven.
13 And the same hour was there a great earthquake, and the tenth part[354] of the city fell, and in the earthquake were slain [355]of men seven thousand: and the remnant were affrighted, and [356]gave glory to the God of heaven.
13. And the same hour. In immediate connection with their triumph. ¶ Was there a great earthquake. An earthquakeis a symbol of commotion, agitation, change; of great political revolutions, &c. See Notes on [ch. vi. 12]. The meaning here is, that the triumph of the witnesses, represented by their ascending to heaven, would be followed by such revolutions as would be properly symbolized by an earthquake. ¶ And the tenth part of the city fell. That is, the tenth part of that which is represented by the “city”—the persecuting power. A city would be the seat and centre of the power, and the acts of persecution would seem to proceed from it; but the destruction, we may suppose, would extend to all that was represented by the persecuting power. The word “tenth” is probably used in a general sense to denote that a considerable portion of the persecuting power would be thus involved in ruin; that is, that in respect to that power there would be such a revolution, such a convulsion or commotion, such a loss, that it would be proper to represent it by an earthquake. ¶ And in the earthquake. In the convulsions consequent on what would occur to the witnesses. ¶ Were slain of men seven thousand. Marg., as in the Greek, “names of men”—the name being used to denote the men themselves. The number here mentioned—seven thousand—seems to have been suggested because it would bear some proportion to the tenth part of the city which fell. It is not necessary to suppose, in seeking for the fulfilment of this, that just seven thousand would be killed; but the idea clearly is, that there would be such a diminution of numbers as would be well represented by a calamity that would overwhelm a tenth part of the city, such as the apostle had in his eye, and a proportional number of the inhabitants. The number that would be slain, therefore, in the convulsions and changes consequent on the treatment of the witnesses, might be numerically much larger than seven thousand, and might be as great as if a tenth part of all that were represented by the “city” should be swept away. ¶ And the remnant were affrighted. Fear and alarm came on them in consequence of these calamities. The “remnant” here refers to those who still remained in the “city”—that is, to those who belonged to the community or people designed to be represented here by the city. ¶ And gave glory to the God of heaven. Comp. Lu. v. 26: “And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day.” All that seems to be meant by this is, that they stood in awe at what God was doing, and acknowledged his power in the changes that occurred. It does not mean, necessarily, that they would repent and become truly his friends, but that there would be a prevailing impression that these changes were produced by his power, and that his hand was in these things. This would be fulfilled if there should be a general willingness among mankind to acknowledge God, or to recognize his hand in the events referred to; if there should be a disposition extensively prevailing to regard the “witnesses” as on the side of God, and to favour their cause as one of truth and righteousness; and if these convulsions should so far change public sentiment as to produce an impression that theirs was the cause of God.
14 The [357]second woe is past; and, behold, the third woe cometh quickly.
14. The second woe is past. That is, the second of the three that were announced as yet to come, ch. viii. 13; comp. ch. ix. 12. ¶ And, behold, the third woe cometh quickly. The last of the series. The meaning is, that that which was signified by the third “woe” would be the next, and final event, in order. On the meaning of the word “quickly,” see Notes on [ch. i. 1]; comp. ii. 5, 16; iii. 11; xxii. 7, 12, 20.
In reference now to the important question about the application of this portion of the book of Revelation, it need hardly be said that the greatest variety of opinion has prevailed among expositors. It would be equally unprofitable, humiliating, and discouraging to attempt to enumerate all the opinions which have been held; and I must refer the reader who has any desire to become acquainted with them to Poole’s Synopsis, in loco, and to the copious statement of Professor Stuart, Com.vol. ii. pp. 219–227. Professor Stuart himself supposes that the meaning is, that “a competent number of divinely-commissioned and faithful Christian witnesses, endowed with miraculous powers, should bear testimony against the corrupt Jews, during the last days of their commonwealth, respecting their sins; that they should proclaim the truths of the gospel; and that the Jews, by destroying them, would bring upon themselves an aggravated and an awful doom,” ii. 226. Instead of attempting to examine in detail the opinions which have been held, I shall rather state what seems to me to be the fair application of the language used, in accordance with the principles pursued thus far in the exposition. The inquiry is, whether there have been any events to which this language is applicable, or in reference to which, if it be admitted that it was the design of the Spirit of inspiration to describe them, it may be supposed that such language would be employed as we find here.