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Rev 11:15. [114] Ὁ ἛΒΔΟΜΟς, the seventh) The principal trumpet is that of the seventh angel. This closely approached the very times of the apostles: but it was about to have a long continuance. The near approach of the events, which were about to follow in it, were often viewed by the apostles separately, and held forth by them to the view of the faithful: but in consequence of the length of the interval, scoffers denied the end itself, in which the course of the events was about to issue; while the faithful did not fully comprehend the long continuance of the interval. Each class furnished the apostles with a reason for explaining the mystery more fully: 2Pe 3:2; 2 Thessalonians 2.
[114] ἡ οὐαὶ ἡ τρίτη, the third woe) This is predicted finally, ch. Rev 12:12 : then ch. 13 and 14 it actually follows.-V. g.
Whether Gabriel is the angel here meant, we propose in the German Exegesis as a subject of consideration for the reader. And the very name גבריאל agrees; for אל is God, and גבר a man, strong. Therefore that name exhibits the sum of the message to Mary, Luk 1:31; Luk 1:35; and here of the commencement of the trumpet in heaven: for, ch. Rev 12:5, there is born υἱὸς ἄῤῥην; that is, אל גבור, Isa 9:5. I give no definition; I make no conjecture; I only inquire. But that which follows I affirm: This trumpet is the most important of all, which both of itself has here a most joyful meaning, and renders joyful all the trumpets of the former angels, but only to the inhabitants of heaven. Wherefore they are not to be heard, who here prefer to interpret sorrowful trumpets, used by the Jews in excommunication, rather than festive trumpets. The injury arising from the abuse of Jewish antiquities, in the explanation of the New Testament, and especially of the Apocalypse, is greater than the advantage arising from the use of the same. Truth is learned from the very clearness of the text, containing its own αὐτάρκειαν (self-dependent completeness); the abuse introduces errors. We see other examples on ch. Rev 13:18 (Annot. ii. § 2), and on ch. Rev 14:20, Rev 17:9, note 1. It would be better not to have recourse to the books of the Jews, if no better reward for the labour could be carried off from them.-ἐν τῷ οὐρανῷ, in heaven) This is strictly parallel with that passage of Dan 2:44, “IN the days of those kings (not, after they shall be destroyed), the God OF HEAVEN shall set up a kingdom.” He is called the God of heaven, as showing His majesty in heaven. Comp. altogether Rev 11:13, note. Afterwards the action descends to the earth. See shortly afterwards concerning the kingdom of the world.-λέγοντες) See App. Ed. ii. So ch. Rev 4:1. Many read, ἡ φωνὴ λέγων.[115] See also ch. Rev 5:12, and the remarks which we have made above on ch. Rev 9:13-14, and Wolf’s remarks on Rev 14:7, Rev 19:1. Dionysius of Alexandria thus expressed his opinion respecting the writer of the Apocalypse, not 200 years afterwards: ΔΙΆΛΕΚΤΟΝ ΜΈΝΤΟΙ ΚΑῚ ΓΛῶΣΣΑΝ ΟὐΚ ἈΚΡΙΒῶς ἙΛΛΗΝΊΖΟΥΣΑΝ ΑὐΤΟῦ ΒΛΈΠΩ, ἈΛΛʼ ἸΔΙΏΜΑΣΙ ΜῈΝ ΒΑΡΒΑΡΙΚΟῖς ΧΡΏΜΕΝΟΝ, ΚΑΊ ΠΟΥ ΚΑῚ ΣΟΛΟΙΚΊΖΟΝΤΑ. But, says Lightfoot, he forms this judgment concerning dialect and phraseology, who was acquainted with neither, and he censures as a fault that which chiefly commends this book. For John θεοδίδακτος (being taught of God), everywhere in his Apocalypse assumed the style of the Old Testament: while this man, who was ignorant of the Hebrew language, reckoned as a SOLECISM the whole of that, which was THE DIALECT OF GOD, and believed that that which he could not understand was barbarous.-Op. Posth. f. 145. But yet the readings of the Apocalypse (which present the appearance of a solecism), as Dionysius demonstrates, are ancient, are repeated, and have an analogy to one another: but those which follow the ordinary syntax have been introduced by copyists, many ages after Dionysius.-ἐγένετο ἡ βασιλεία τοῦ κόσμου, the kingdom of the world is become) This reading of an early age is much more glorious than that of the hasty copyist, ἐγένοντο αἱ βασιλεῖαι,[116] Κ.Τ.Λ. Blemishes of such a character, and of such importance, as I have noticed, ch. Rev 1:18, Rev 3:12, Rev 5:14, Rev 6:11, Rev 11:2; Rev 11:17, Rev 14:1, Rev 15:3, Rev 17:8; Rev 17:16, Rev 20:4, Rev 21:24, Rev 22:19, etc., remain in those editions, which are eagerly reprinted the revision which applies a remedy to them (I do not complain on my own account) lies neglected. See Pref. § viii. Admon. 20. We return to the passage. The kingdoms of the world give way to the kingdom of the world. Thus Obadiah, Oba 1:21, and the Psalms repeatedly. Vitringa indeed correctly says, The fulfilment of this oracle is in vain sought in the time of Constantine: Anacr. Ap. p. 512; but at the same time he thinks that this prophecy will be fulfilled after the destruction of the beast. In both points D. Lange assents to him. Here a true analysis of the text is especially necessary: moreover we have presented such a one above, in the Introduction to the Apoc. Number 6. Many separate the natural sequence of ch. 11 and those which follow; but it vindicates itself. See Erkl. Offenb. p. 71 and following, 552, 564, etc. The third woe, which is set forth in ch. Rev 12:12, and is described particularly in ch. 13, is long ago in course, of accomplishment: and from things present it is distinguished, what things are past under the trumpet of the seventh angel, and what are still future.-τοῦ Κυρίου[117]) See App. Crit. Ed. ii. Κυρίου is here used as a proper name (as Grotius and Le Buy admit), with which that which immediately follows, καὶ Χριστοῦ αὐτοῦ, best agrees: for the expression is, the Lord’s Christ, משיה יהוה, not the Christ of OUR Lord. And thus in the Apocalypse the inhabitants of heaven say, God, Lord, our God, the Lord our God; but never, our Lord. Athanasius, in his Synopsis on this passage, and Rupertus, in his Comm. p. 308, were of the same opinion, if they did not retain the same reading.-ΚΑῚ ΤΟῦ ΧΡΙΣΤΟῦ ΑὐΤΟῦ, and of His Christ, or Anointed) This is the first appellation of Christ in this prophetic Treatise, after the Introduction of the book, namely, in the mention of the Kingdom under the trumpet of the seventh angel. For Christ is called a King antonomastically,[118] as Hiller observes, Syntagm. p. 356. Comp. Brent’s Homily xlii. on Acts, and Explan. of Catech. p. 114 and following, and p. 23. Elisha the prophet was anointed, 1Ki 19:16; priests were anointed, Exo 28:41; but with especial propriety, Kings. Whence the title of Anointed, put absolutely, denotes nothing but a king. The usual expression is, the Lord’s anointed, not the anointed king: but [in the case of the priest] the only expression used is, the priest that is anointed, by way of epithet: Lev 4:5. Nay, the Anointed is even expressly distinguished from the priest, 1Sa 2:35; Psa 132:16-17. In the whole Evangelic history, the name, Christ, is never set forth under the title of priest; it very frequently is under the name of king. And moreover, as often as the Messiah is mentioned in the Scripture, there is a reference to his Kingdom. The priestly office and the prophetical also are both contained in the kingly (which by a metaphor is the meaning of Shepherd also: ch. Rev 12:5). See Heb 2:17, note. Among the Gentiles also, one man has often borne the kingly office in addition to the priestly, sometimes under the title of priest, sometimes under that of king.
[115] AB Vulg. read λέγοντες. Rec. Text, λέγουσαι, with C.-E.
[116] Ἐγένετο ἡ βασιλεια, ABCh Vulg. Ἐγένοντο αἱ βασιλεῖαι, Rec. Text, without good authority.-E.
[117] So AC Vulg.: but h, “Dei.” AC Vulg. and the best authorities read ἡμῶν, in opposition to Bengel.-E.
[118] See Appendix on Antonomasia.