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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Revelation 11:4 - 11:4
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Rev_11:4. The two witnesses of Christ (Rev_11:3) are further characterized in their nature and calling, and that, too, from Zechariah 4; for the definite art., αἱ δύο ἐλ ., αἱ δύο λυχν ., points back to this, as the entire verse is based upon the sense and expression of Zechariah 4. There Zech. beholds a golden candlestick with seven lamps, the symbol of the Church of God,[2833] besides two olive-trees, to the right and left of the candlestick, which receives from them its oil. The two ἐλαῖαι (LXX.) designate, besides the λυχνία , “two anointed ones that stand by the Lord of the whole earth;”[2834] viz., the two defenders and guardians of the theocracy given by God,
Zerubbabel and the high priest Joshua;[2835] but the symbol represents that only by the Spirit of God, and not by man’s own power, the restoration of the kingdom of God can be effected, Rev_11:6. With this symbol of Zech., John agrees when he designates the two witnesses of Christ as ΑἹ ΔΎΟ ἘΛΑῖΑΙ , and as ἘΝΏΠΙΟΝ ΤΟῦ ΚΥΡΊΟΥ Τῆς Γῆς ἙΣΤῶΤΕς . The latter expression, whose harsh incorrectness ( ΑἹ
ἙΣΤῶΤΕς ) is explicable by the reference to the persons represented under the symbols of ἘΛΑῖΑΙ and ΛΥΧΝΊΑΙ ,[2836] designates as little as the corresponding words in Zech. the two witnesses as representatives of the Church against the world,[2837] but as servants of God,[2838] who is here called, accordingly, the Lord of the world,[2839] because he shall establish the fact that he is the Almighty, who sends his servants into their office, and protects them against all enemies, Rev_11:5, and to the terror of their enemies can glorify[2840] the κατοικοῦντες ἐπὶ τῆς γῆς , Rev_11:10 sqq. Deviating, however, from Zech., John designates the two witnesses, not only as two ἐλαῖαι , but also as two λυχνίαι . He, of course, derives this symbolical idea from Zech., but gives it another application; for what is said here is neither concerning the kingdom of God in itself, nor its up-building through Christ’s two witnesses, but concerning a judgment upon “the holy city,” during which the two witnesses preach repentance, and that, too, in vain, Rev_11:7 sqq. In no respect have the two witnesses aught to do with the preservation of the temple.[2841] The idea of the one λυχνία in the sense of Zech. has therefore no place here. But John comprehends the symbol of the λυχνίαι in essentially the same significance as that of the ἑλαῖαι , when, precisely in the sense of Zec_4:6, he portrays what was just before expressed in clear words ( δώσω τοῖς μάρτ . μ . καὶ προφητεύσουσιν ); viz., that the efficiency of the two witnesses depends upon the Divine Spirit, not upon their own power, and hence becomes truly prophetic. John, therefore, describes the prophetic character of the two witnesses of Christ as like those two anointed ones in Zech.; but that he will not express the identity of the persons, nor designate the two witnesses as Zerubbabel and Joshua, who then must be regarded as repeated, follows partly from the deviation from Zech., and partly from other specifications in the context, Rev_11:3, Rev_11:5 sqq.[2842]
[2833] Cf. Rev_1:20.
[2834] LXX.: παρεστήκασι κυρίῳ πάσης γῆς .
[2835] Cf. Rev_3:1 sqq.
[2836] Cf. Rev_5:13. Winer, p. 499.
[2837] Against Ebrard, who understands the àÇÀãÉåï ëÌÈìÎäÈàÈøÆõ as the Persian ruler of the world, and accordingly, in this passage, the κύριος τῆς γῆς as “the Lord of this world.”
[2838] Rev_8:2. Cf. Isa_6:1.
[2839] Cf., on the other hand, Rev_11:13.
[2840] Cf. Beng.
[2841] Rev_11:1, wherein many erroneously find the new building of the Christian Church symbolized.
[2842] See on Rev_11:13.