And I will give power unto my two witnesses - In respect to this important passage Revelation 11:3-13 I propose to pursue the same method which I have pursued all along in this exposition: first, to examine the meaning of the words and phrases in the symbol, with a purpose to ascertain the fair signification of the symbols; and, secondly, to inquire into the application - that is, to inquire whether any events have occurred which, in respect to their character and to the time of their occurrence, can be shown to be a fair fulfillment of the language.

And I will give power - The word "power" is not in the original. The Greek is simply, "I will give" - that is, I will grant to my two witnesses the right or the power of prophesying during the time specified - correctly expressed in the margin, "give unto my two witnesses that they may prophesy." The meaning is not that he would send two witnesses to prophesy, but rather that these were in fact such "witnesses," and that he would during that time permit them to exercise their prophetic gifts, or give them the privilege and the strength to enunciate the truth which they were commissioned to communicate as his "witnesses" to mankind. Some word, then, like "power, privilege, opportunity, or boldness," it is necessary to supply in order to complete the sense.

Unto my two witnesses - The word "two" evidently denotes that the number would be small; and yet it is not necessary to confine it literally to two persons, or to two societies or communities. Perhaps the meaning is, that as, under the law, two witnesses were required, and were enough, to establish any fact (notes on John 8:17), such a number would during those times be preserved from apostasy as would be sufficient to keep up the evidence of truth; to testify against the prevailing abominations, errors, and corruptions; to show what was the real church, and to bear a faithful witness against the wickedness of the world. The law of Moses required that there should be two witnesses on a trial, and this, under that law, was deemed a competent number. See Numbers 35:30; Deuteronomy 17:6; Deuteronomy 19:15; Matthew 18:16; John 5:30-33. The essential meaning of this passage then is, that there would be "a competent number" of witnesses in the case; that is, as many as would be regarded as sufficent to establish the points concerning which they would testify, with perhaps the additional idea that the number would be small.

There is no reason for limiting it strictly to two persons, or for supposing that they would appear in pairs, two and two; nor is it necessary to suppose that it refers particularly to two people or nations. The word rendered "witnesses" - μάρτυρί marturi - is that from which we have derived the word "martyr." It means properly one who bears testimony, either in a judicial sense Matthew 18:16; Matthew 26:65, or one who can in any way testify to the truth of what he has seen and known, Luke 24:48; Romans 1:9; Philippians 1:8; 1 Thessalonians 2:10; 1 Timothy 6:12. Then it came to be employed in the sense in which the word "martyr" is now - to denote one who, amidst great sufferings or by his death, bears witness to the truth; that is, one who is so confident of the truth, and so upright, that he will rather lay down his life than deny the truth of what he has seen and known, Acts 22:20; Revelation 2:13. In a similar sense it comes to denote one who is so thoroughly convinced on a subject that it is not susceptible of being seen and heard, or who is so attached to one that he is willing to lay down his life as the evidence of his conviction and attachment. The word, as used here, refers to those who, during this period of "forty and two months," would thus be witnesses for Christ in the world; that is, who would bear their testimony to the truth of his religion, to the doctrines which he had revealed, and to what was required of man - who would do this amidst surrounding error and corruption, and when exposed to persecutions and trials on account of their belief. It is not uncommon in the Scriptures to represent the righteous as witnesses for God. See the notes on Isaiah 43:10, Isaiah 43:12; Isaiah 44:8.

And they shall prophesy - The word "prophesy" does not necessarily mean that they would predict future events; but the sense is, that they would give utterance to the truth as God had revealed it. See the notes on Revelation 10:11. The sense here is, that they would in some public manner hold up or maintain the truth before the world.

A thousand two hundred and threescore days - The same period as the forty and two months Revelation 11:2, though expressed in a different form. Reckoning a day for a year, this period would be twelve hundred and sixty years, or the same as the "time and times and the dividing of time" in Daniel 7:25. See the notes on that place; also Editor's Preface. The meaning of this would be, therefore, that during that long period, in which it is said that "the holy city would be trodden under foot," there would be those who might be properly called "witnesses" for God, and who would be engaged in holding up his truth before the world; that is, there would be no part of that period in which there would not be found some to whom this appellation could with propriety be given. Though the "holy city" - the church - would seem, to be wholly trodden down, yet there would be a few at least who would assert the great doctrines of true godliness.

Clothed in sackcloth - Sackcloth - σάκκους sakkous - was properly a coarse black cloth commonly made of hair, used for sacks, for straining, and for mourning garments. See the Revelation 6:12 note; Isaiah 3:24 note; and Matthew 11:21 note. Here it is an emblem of mourning; and the idea is, that they would prophesy in the midst of grief. This would indicate that the time would be one of calamity, or that, in doing this, there would be occasion for their appearing in the emblems of grief, rather than in robes expressive of joy. The most natural interpretation of this is, that there would be but few who could be regarded as true witnesses for God in the world, and that they would be exposed to persecution.

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.

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 Luke 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 1 Corinthians 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.

Power

Omit.

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.

They shall prophesy (προφητεύσουσιν)

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

Clothed in sackcloth

The garb of preachers of repentance. Compare Isaiah 22:12; Jeremiah 4:8; Jonah 3:5; Matthew 3:4. For sackcloth see on Luke 10:13.

And {6} I will give power unto my two witnesses, and they shall {7} prophesy a thousand two hundred and threescore days, clothed in sackcloth.

(6) I would rather translate it illud than illam the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; 2Co 13:1.

(7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.

11:3 THE TWO WITNESSES.

I will give power unto my two witnesses. These two witnesses are witnesses for the Lord.

They shall prophesy a thousand two hundred and threescore days. They shall bear witness for 1260 days, the forty-two months the Holy City is trodden down (Re 11:2). During this time they shall prophesy

clothed in sackcloth, a symbol of sorrow and mourning. It implies that these witnesses shall be in tribulation during the period named.

11:3 And I - Christ. 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. 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. Clothed in sackcloth - The habit of the deepest mourners, out of sorrow and concern for the people.

I will give...: or, I will give unto my two witnesses that they may prophesy

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 Zec 4:3, 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 Re 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 Re 7:1-8 there are described first the sealed of Israel, then those of all nations. But see on [2706]Re 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, Re 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 Ps 52:8). De Burgh thinks Elijah and Moses will again appear, as Mal 4:5, 6 seems to imply (compare Mt 17:11; Ac 3:21). Moses and Elijah appeared with Christ at the Transfiguration, which foreshadowed His coming millennial kingdom. As to Moses, compare De 34:5, 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 (Re 11:6), apply best to "Moses (compare Re 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 (Re 11:7, 8), and this in Moses' case a second time, which Heb 9:27 denies. See on [2707]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.

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 (Re 6:12).

11:3-13 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.