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11:114. PREPARATION FOR THE SEVENTH TRUMPET . (2) MEASURING THE TEMPLE.
THE HOLY CITY AND THE TWO WITNESSES.
1. .] The Seer is no longer a mere witness; the new
inspiration imparted by the roll (10:11) prompts him to take his place among the actors
in the great drama. His part is to measure the Sanctuary, and for this end a reed is put
into his hands. The conception is from Ezek. 40:3, 40:6 ...
...
: cf. Zech. 2:1 (5) ff.:
;
. Apoc. 21:15 ,
. The (Ezekiers
(i
) is perhaps a cane of the
Arundo donax which (Hastings 4. p. 212) grows in immense brakes along the Jordan
valley (cf. Mt. 11:7), and often reaches the height of 15 or 20 feet. Such a reed would be
in strength and straightness (Mc. 6:8), but far longer and therefore better
fitted to take the measurements of a great building. Ezekiels reed was of six cubits, i.e.
about 9 feet (40:5, see A. B. Davidson ad loc.).
.] On intrans, see Mc. 2:11, note. There is no
need to ask with Andreas ; or with Bp Chr.
Wordsworth to understand by the reed the Canon of Holy Scripture regarded as the
measure of human life. The speaker is the person who gave the reed, and whose
presence is implied in . A heavenly sanctuary has been mentioned in 3:12, 7:15;
cf. 11:19 . But the sanctuary which is now to be measured
is evidently on earth (cf. v. 2), and its form is suggested by the Temple of Jerusalem; it
has an outer court and is in the Holy City. At Jerusalem the Altar of Burnt-offering,
which is probably meant by , was in the Court of the Priests, while the
worshippers filled the Court of the Israelites and the Court of the Women, so that the
here must be taken to include the , with the exception of the Court of the
Gentiles. The Seer however has in view not the material Sanctuary, but the spiritual
building of the Church; cf. 1 Cor. 3:16 f., 2 Cor. 6:16, Eph. 2:21, 2 Thess. 2:4. The
measuring of the Sanctuary provides for its preservation from the general overthrow,
and thus corresponds with the sealing of the 144,000, which preceded the seventh sealopening as the measuring precedes the seventh trumpet-blast. ...
involves a zeugma; some such verb as must be mentally
supplied (WM. p. 777).
2. .] The outer court is passed over
and left to its fate. Solomons Temple had two courts (3 Regn. 6:34 (36)
, Ezek. 10:5 ; but see Hastings, 4:702), and so
had Ezekiels (Ezek. 40:17, 40:20); but in Herods Temple the inner court was divided
into three spaces, from the last of which the outer court was parted by a barrier (
, Eph. 2:15, where see Dean Robinsons note) which might not
be passed by a Gentile. The outer court was given to the Gentiles as an
WM. Winer-Moulton, Grammar of N. T. Greek, 8th Engl. ed. (Edinburgh, 1877).
(Mc. 11:17), and the Lord taught that its sanctity was not impaired by their
admission; it was a true part of the . Now, however, the Seer is directed to cast it
out (=, as in c. 14:20; cf. Blass, Gr. p. 59), i.e. to exclude it from the ,
though the other courts are included. It is to be given to the Gentiles in another sense,
to be profaned and, with the rest of the Holy City, trodden under foot. If the
represents the Church, the outer court is perhaps the rejected Synagogue; as in 2:9, 3:9,
the tables are turned, and while the Church fills the court of Israelites and worships at
the Altar of the Cross (Heb. 13:10), Israel after the flesh is cast out (Mt. 8:12
) and delivered to the heathen. This interpretation of the
outer court seems to have been in the mind of Andreas, though he obscures it by
including the pagan world:
...
.
.] A reminiscence of Zech. 12:3
. Dan. 8:13 Th. ... ; Isa. 63:18
(Aq.) . See also Ps. 79:1, Ps. Sol. 7:2,
17:25, 1 Macc. 3:45, 3:51. There is a yet nearer parallel in Lc. 21:22
.
unnaturally give to the capital of his native land (cf. Orac. Sibyll. 5:154, 5:226, 5:413);
even pagan writers extol its size (Appian, Syr. 50 ). But if
Jerusalem is in the Seers thoughts, it is Jerusalem no longer regarded as the Holy City,
but as given over to heathendom (5:2), and thus for the time representing the world. The
measured Sanctuary remains in its midst, an impregnable fortress, but the Witnesses go
out into the street where the power of the Beast is supreme, and there, after a while, they
meet their fate. In the ultimate meaning of the symbols, the City is doubtless not
Jerusalem, but Rome, the persecutor of the Saints, the mystic Sodom and Egypt of the
early centuries, where Christ was crucified afresh in His Saints. But this line of thought
has not yet come into view; for the present Jerusalem, the city of the Crucifixion and of
the earliest Christian martyrdoms, by a strange irony represents the antagonist of the
civitas Dei.
recalls the saying of Jo. 15:20
, .
9. .] Men of all races and nationalities
(cf. 5:9, 7:9; on the use of see Blass, Gr. p. 97, who compares it with a similar use of
(
) gaze at the spectacle, which lasts 3 daysas many days as the years of the
witnesses prophesyinga short triumph, in point of fact, but long enough to bear the
semblance of being complete and final. The delight of the spectators is represented as at
once fiendish and childish; they not only leave the bodies without burial, but refuse to
permit the friends of the martyrs to bury them (cf. Tobit 1:18 ff.). Further, they celebrate
their victory by keeping holiday and exchanging gifts. The words depict the hatred
entertained for the Christians by the pagan majority, and the joy with which the edicts
against them were received.
: the plural is used in reference to the burial of the bodies, in which
separate treatment would be necessary; contrast (v. 8, note). For the form
cf. Mc. 1:34, 11:25; and for , sinere, see Jo. 11:44, 11:48, 12:7, 18:8.
10. .] The non-Christian worldan
Apocalyptic formula, cf. 3:10, 6:10, 8:13, 13:8, 13:12, 13:14, 17:2, 17:8shew their
joy at the overthrow of the Witnesses after the customary manner, keeping holiday
(, specially of good cheer and the mirth which it induces; cf. Lc. 12:19
, ib. 15:23 ff., 16:19), and sending portions from their own table to
friends or to poorer neighbours (2 Esdr. 18:10 ... . .
, ib. 12 ; Esth. 9:22
). The cause of joy was not so
much the death of the Witnesses as the relief which the cessation of their testimony
afforded; the two prophets (cf. v. 3 ) tortured the world by setting
mens consciences at work; cf. 1 Kings 18:17, 21:20, Mc. 6:20, Apoc. 9:5 f. note. Such
a sense of relief is perhaps not seldom felt to-day by bad men when a preacher of
righteousness or a signal example of goodness is removed, though good breeding
prevents outward manifestation of joy; cf. Bede: quoties affliguntur iusti exsultant
iniusti. On see c. 9:5, note.
,
( Gen. 6:17, 7:15, 7:22), the respiration of animal life, in this
case proceeding directly from God. With cf. Lc. 9:46, and Blass,
Gr. p. 130.
(Exod. 15:16, Ps. 54. (55.) 5, 2 Esdr. 16:16; in N.T.,
Lc. 1:12, Acts 19:17) : the spectators were panic-stricken.
Each unexpected revival of the Church after an edict aimed at her extinction would
strike dismay into the hearts of the persecutors, for it was manifestly .
12. .] The resurrection of the Witnesses is
followed, as their Lords (v. 8) had been, by an ascension into heaven in a cloud. But
whereas none saw the Lord rise from the dead, and His Ascension was witnessed only
by a few (Acts 1:9 sc. ), His witnesses rise and
ascend in full view of their enemies ( , cf. v. 11
); their triumph is celebrated openly. This public exaltation of the
martyrs and saints will find its fulfilment in the rapture which St Paul foresees (1 Thess.
4:17 ).
But meanwhile it has been partly anticipated in the sight of the world by the tribute paid
to them, sometimes within a few years after their dishonour and death. Quite early in the
history of the Church festivals were instituted in honour of the martyrs, martyria erected
at their tombs, basilicas dedicated to their memory, their names were inserted in the
diptychs and recited at the Christian sacrifice; and the later processes of canonization
and invocation were at least an endeavour to do honour to those who had witnessed to
Christ at the cost of their lives. In the popular esteem the Churchs earlier witnesses
were erected into a now Olympus; paganism saw the men it had hated and killed called
up to heaven before its eyes. The vision of the Seer found a partial accomplishment
before the age of persecution ceased, if its full and worthier realization is still in the
future. For hither (Syr.gw. )cf. c. 4:1. : the cloud already
associated with ascension into heaven in the Masters case (Acts 1:9). The Seer may
also have in view the translation of Enoch and Elijah (Sir. 44:16, 48:9, 49:14; cf. c.
11:3, note).
13. .] Earthquake (in the first
century a too familiar experience of the Asiatic towns) is in the Prophets a constant
symbol of great upheavals in the social or spiritual order; see Ez. 37:7, 38:19, Hagg. 2:6
(cf. Heb. 12:26 f.), Mc. 13:8, Apoc. 16:18. Here it seems to indicate the breaking up of
the old pagan life which would follow the foreseen victory of the faith. The prophecy
clothes itself in language borrowed from the well-known phenomena of a physical
upheaval. , , are conventional numbers like in 8:7
12, and the of every tribe in Israel. But there is a studied moderation in
the present figures; that but a tenth part of the great city should be overthrown and but
7000 souls should perish out of a population of at least 100,000 (cf. Jos. c. Apion. 1:22)
indicates that the disaster was to be partial and ordinary.
, i.e. , persons: cf. 3:4, note; to the examples of this
use of given by Deissmann, Bible Studies, p. 196 f., may now be added those
published by Grenfell and Hunt in the index to the Tebtunis Papyri.
: they glorified the True God by confessing their sin in having
forsaken Him for idols; Jos.7. 19 ,
(i
. The phrase (
(i
) is from Daniel (e.g.
2:18 f., Th., 4:28 (31) f., LXX.; see Driver, Daniel, p. 23), and reminds the reader that
the Church was suffering, as Israel suffered during the Babylonian captivity, from
predominant heathenism. The God of heaven (2 Esdr. 5:12, 6:10, 12:4) is the invisible
God of Jewish and Christian Monotheism, the caeli numen of Juv. 14:97, as
contrasted with the gods many whose images were to be seen in the pagan temples. In
the end the Seer foresees a general movement towards Christianity, induced by fear or
despair ( , cf. Acts 24:24 f.)a prediction fulfilled more
than once in ecclesiastical history.
14. .] See 9:12, note. The Second Woe is the
Sixth Trumpet, with the two episodes (10:111:13) appended to it. The Seventh
Trumpet is now to follow without further delay. For see
2:16, 3:11, 22:7, 22:12, 22:20; it seems always to refer, more or less directly, to the
Parousia or to events leading up to it.
1519. THE SEVENTH TRUMPET-BLAST OR THIRD WOE .
15. .] There is a marked contrast between the
result of the opening of the Seventh Seal, and that of the blowing of the Seventh
Trumpet. In the former case there was silence in Heaven; now there are great voices;
and the Seer can hear and write down what they say. The voices may be those of the
(cf. 6:1, 6:3, 6:5, 6:7), who represent Creation and rejoice in the subjection of the
cosmos to their Lord and His Christ. , i.e. the persons or personifications from
whom the voices come; cf. 9:13, note. ... : this knowledge at
present is wholly in heaven not manifested yet to the creation, but to be wrought out
(Benson).
.] The kingdom of the world has become (for
the aor. cf. Lc. 19:9) our Lords and His Anointeds. The words suggest the vision of a
world-empire, once dominated by an usurping power, which has now at length passed
into the hands of its true Owner and Imperator; cf. Mt. 4:8, 4:9, Jo. 14:30, Eph. 2:2,
6:12. The world-long struggle which will end in this transfer is described in Ps. 2. (cf.
Acts 4:26), which yields the phrase , Dan. 7:13 ff., 22 ff.;
and the magnificent issue is celebrated again in Apoc. 12:10, 19:6, 19:16.
is here plainly not the Son, but the Father; the speakers are representatives of
Creation, not of the Church, and the Lord of the Church is from their point of view not
the Lord, but the Lords Christ (Lc. 2:26, 9:20), an O.T. phrase for the anointed King
of the theocracy. : not , for
the rule of God and of Christ is one, and the Kingdom of the Son will ultimately be
merged in the Reign of God (1 Cor. 15:27). That Reign is perennial; no age will see its
end (Dan. 2:44, 7:14, 7:28), and the Sons re-delivery of His mediatorial power to the
Father does not exclude Him from sharing the Fathers kingdom; against the perversion
of the Pauline teaching by Marcellus the Church was able to cite Lc. 1:33
: see Robertson, Regnum Dei, p. 51 ff.
16. .] The Elders take up the witness of
the (if we may assume that they are the speakers in v. 15), as they do in 4:9 ff.
Ordinarily the Elders are seated () even in the Divine Presence on thrones
which surround the central Throne (4:4), for the Church is the of the
Incarnate Son Who is the of the Father (3:21); but they prostrate themselves
at every act of adoration (4:10, 5:8, 5:14, 19:4). With cf. c. 7:11,
where the same prostration is ascribed to the Angels. The Angels and the Church, as
creatures, share a common worship.
17. , .] The Elders represent the Church in her
great function of . On . , Lord God of Sabaoth,
see cc. 1:8, 4:8; and on , 1:4, 1:8, 4:8. Here, and again in 16:5,
is omitted, since the future does not fall within the scope of the passage.
... , Thou hast assumed Thy power, and didst begin Thy
reign; with cf. v. 15 . For this combination of tenses see
3:3 . , 5:7 , 8:5 ... ... ;
and with in this sense cf. 2 Regn. 15:10
, Ps. 92. (93.) 1 (
(i ). ,
not the normal exercise of the Divine power, but that final and overwhelming display to
which all prophecy points. Compare and contrast Acts 8:10
.
18. .] Ps. 2. is still in view, cf. vv. 1, 5
(
(i , ; ... :
and 98. (99.) 1 , . In Acts 4:25 ff., Ps. 2:1 f. is
interpreted by the Church of Jerusalem in reference to the treatment of Christ by
Antipas and Pontius Pilate (
...
): with a wider outlook the Seer of the Apocalypse sees in it the hostility of the
world against the Church. ... : the futile violence of men is answered
by the effective judgements of God. .; the dies irae
is imagined as already come, and is seen to coincide with the Resurrection and the
Judgement. With cf. Mc. 11:13 , Lc. 21:24 .
. The dead will rise in their season, when all is ripe for the final award; cf. Mc.
4:29, Apoc. 14:15 ff.; the scene is described in c. 20. ff. , good and bad, as in
Jo. 5:25, Acts 24:21.
The three infinitives, ... ... , depend upon , as in
Eccl. 3:2 or without the article, in Judith 13:5
(
), or as it is usually called in Exodus .
(
(i ), was within the sacred veil of the Tabernacle (Heb. 9:4),
and afterwards stood in the inner chamber of Solomons Temple (1 Kings 8:6).
Probably it perished when Nebuchadrezzar burnt the Temple (2 Kings 25:9), for
Jeremiah speaks of it as if it would shortly pass out of memory (Jer. 3:16), and Tacitus
(hist. 5:9) scoffs at the Jewish Sanctuary as vacuam sedem et inania arcana. In
Ezekiels Temple the Ark does not appear, which renders its presence in the heavenly
temple of the Apocalypse more remarkable. A legend related in 2 Macc. 2:5 ff.
represents Jeremiah as having hidden both the Ark and the Altar of Incense (which
reappears in Apoc. 8:3 ff.) in a cave against the day of Israels restoration; it is added:
...
. Other forms of the legend
may be seen on p. 38, supra. This story in its earliest form may have been in the mind
of the Seer, but he has his own reason for introducing the Ark at this point. In Christ
God has made a new covenant with men (Heb. 8:6 ff., 9:15 ff.), and the appearance of
the Ark of the Covenant through the opened doors of the heavenly temple, at the
moment when the time has come for the faithful to receive their reward, indicates the
restoration of perfect access to God through the Ascension of the Incarnate Son.
Andreas:
.
. The usual symbols of majesty and power which attend
manifestations of the Divine Presence, cf. (e.g.) Exod. 19:16, Ps. 29:3 ff.the solemn
salvos, so to speak, of the artillery of Heaven (Alford). Of a great hail (Exod. 9:18
ff.) we hear again in c. 16:21; lightning flashes across the sky in 4:5, 8:5, 16:18;
earthquakes are felt in 6:12, 8:5, 11:13, 16:18.
The second great section of the Book (4:111:19) ends, as it began, with a vision of
the heavenly order. In 4:1 ff. a door is set open in heaven, through which the Seer is
able to discern the Throne of God and its surroundings; in 11:19 the Temple of God in
heaven is opened, and the Ark of the New Covenant is seen standing in the celestial
Sanctuary. Moreover, the whole series of visions which intervenes between these two
revelations is full of heavenly things and persons. Most of the scenes are laid in heaven;
the rest, though on earth, are illuminated by the presence of superhuman agents. The
seven Seals are opened by the Lamb Who is in the midst of the Throne; the seven
Trumpets are blown by seven Angels. Angels are charged with the custody of the four
winds; an Angel impresses on the elect the Seal of God; an Angel with one foot on the
sea and the other on the dry land, makes solemn oath that the end is near.
Yet as a whole the section is concerned with movements which find their sphere on
the earth. The purpose of the celestial scenery and the celestial agencies which are
employed is not to take the attention of the reader from contemporary or coming events,
but to lead him to connect these with the invisible powers by which they are controlled,
and to let the light of heaven fall upon the earthly tragedy. The Throne and the Temple
in the are seen to be the ultimate source of the energies by which human
history is carried to its goal. But it is in human history that the interests of the prophecy
are centred. In the events which follow the opening of the Seals, if they have been
rightly interpreted in this commentary, the Seer depicts the conditions under which the
Empire, as he knew it in Asia, was fulfilling its destiny, and passes from these to the
great dynastic and social changes which must accompany or follow its collapse. In the
scenes announced by the Trumpet-blasts, he works out at greater length the second of
these topics; the revolutions which were in the lap of the future, the woes which it held
in store for the unbelieving and impenitent world, are painted in a vivid symbolism
borrowed partly from the Old Testament, partly from the apocalyptic thought of the
time. These kaleidoscopic effects must be taken as a whole, and not pressed in detail, as
if they were so many specific predictions; nevertheless they doubtless represent the
impressions made upon the mind of the Seer, as in the Spirit he gazed into the future of
the Empire and of the race. His sight does not reach as yet to the end; when the seventh
Seal is opened, there is silence in heaven; when the seventh Trumpet is blown, he hears
the acclamations of the invisible world, but the actual result is not revealed to him even
under a symbolical disguise.
If the Seals and the Trumpets disclose the fortunes of the Roman Empire, and, in a
foreshortened view, the troubles of the age which would follow its fall, the Seer is not
left without a vision of the future of the great spiritual Power which was destined to
outlive the rule of the Caesars. Both the seventh seal-opening and the seventh trumpetblast are preceded by episodes which deal with the history of the Catholic Church. The
churches of the province of Asia have vanished from the Seers mind; he has now
before him the thought of the worldwide Society. Each episode consists of two pictures.
In the first pair the Church is represented as the Israel of God, marching in its tribal
divisions to the inheritance of the Saints; and again as the universal brotherhood of all
races and nations, seen in the glories of its ideal life. In the second, she appears in two
aspects of her long struggle with the world; as the Sanctuary surrounded by the
profanations of heathendom, and again as the Two Witnesses, the Enoch and Elijah or
the Moses and Elijah of the new Covenant, to whom it is given to witness throughout
the days of a militant paganism, dying for the faith, to rise again like the Master and
ascend to heaven.
With the seventh trumpet-blast the Kingdom of God has come, and the general
judgement is at hand. Thus the second section of the Apocalypse brings the course of
history down to the verge of the Parousia. If the Book had ended here, it would have
been within these limits complete. But the Seer pauses for a moment only to take up his
rle again with a fresh presentation of the future, in which the vision is to be carried to
its issue. A new prophecy begins in c. 12, the contents of the open which
the Seer had been directed to take from the hand of the Angel and consume. Impelled by
this fresh gift of prophetic energy, he feels himself bound to prophesy again to a larger
circle of hearers and with wider aims (10:11); and this second message occupies the
remainder of the Book.