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Rev_11:5 sq Description of the miraculous power with which the two witnesses are furnished in order, until their testimony is finished,[2843] to ward off their enemies, and to attest their divine commission. The particular features of the description, viz., Rev_11:6, are derived from the histories of Elias and Moses. Even this retrospective allusion, acknowledged by all expositors, to the miracles of those ancient prophets which are in no way understood allegorically, of itself renders it in the highest degree improbable that the description here is meant to be allegorical; but also the individual expressions of the text guard against the “spiritual” interpretation, as it has been applied from Primas and Beda to Hengstenb. and Ebrard.
Whether in Rev_11:5 ( πῦρ ἐκπορεύεται ἐκ τοῦ στόματος αὐτῶν , κ . τ . λ .) there be an allusion to 2Ki_1:10 sqq., where Elijah calls down fire from heaven which consumes his enemies,[2844] remains uncertain; the parallel with Jer_5:14[2845] is more probable, but in connection with this the different character of the two passages dare not be overlooked. In Jeremiah the words of God are mentioned, and how when given in the mouth of the prophet they are like fire; just as it is said in Sir_48:1 : ἀνέστη Ἡλιας προφήτης ὡς πῦρ , καὶ ὁ λόγος αὐτοῦ ώς λαμπάς ἐκαίετο .[2846] In this passage, however, nothing is said of God’s words coming like fire from the mouth of the prophet,[2847] but only of fire which proceedeth from his mouth. What is said in Jer_5:14, by way of comparison, appears here, just as above, Rev_9:17, in dreadful reality; and that the words πὺρ ἐκπορ . ἐκ τ . στόμ . αὐτ . are, nevertheless, meant figuratively, follows from their deadly[2848] effect described immediately afterwards in the parallel clause, which, besides, is expressly referred by the οὕτως to the fire; for this οὕτως [2849] says: “By the fire proceeding out of their mouth;”[2850] and designates the punishment corresponding to the guilt of the θέλειν ἀδικῆσαι .[2851] But if the πῦρ is understood figuratively, the ἀποκτανθῆναι must then be referred to the fact that to unbelievers the gospel is a savor of death unto death; for the ἀδικῆσαι must also then be figurative no less than the entire succeeding statement. The allegorists are, also, mostly consistent in this, but they arrive at the most wonderful interpretations. In the “power to shut heaven, that it rain not,” Rev_11:6, the two witnesses are like Elijah;[2852] even the specification of time here corresponds, as the days of their prophetic employment during which it is not to rain,[2853] agree, according to Rev_11:3, with the three and a half years during which Elijah kept the heaven shut.[2854] The further “power over the waters ( ἘΠΊ )[2855] to turn them to blood,” the two witnesses have in common with Moses;[2856] the last words also, ΚΑῚ ΠΑΤΆΞΑΙ ΤῊΝ ΓῆΝ ἘΝ ΠΆΣῌ ΠΛΗΓῇ , Κ . Τ . Λ ., contain a retrospective view to the plagues with which Moses smote the Egyptians,[2857] although unlimited power is given both witnesses “to smite the earth with all plagues as often as they will.” These decided words once more make it manifest in the most definite way, that the issuing of fire from the mouth of the witnesses, the closing of the heaven, and the turning of water into blood,[2858] are clearly particular plagues of the kind inflicted by Elijah and Moses. If we are not to interpret 1 Kings 17, Jam_5:17, Exodus 7 sqq., allegorically, we must abide also in this passage by the literal sense, yet must not deduce therefrom that “the power of the keys”[2859] is here ascribed the two witnesses, in virtue of which they close the heaven spiritually, and hold back the spiritual rain of the gospel,[2860] cause bloodshed to come from the gospel,[2861] or—if the ὝΔΑΤΑ which are turned into blood be understood as the waters out of which the antichristian beast (i.e., the papacy) arises—could excite the conflicts between popes and antipopes.[2862] This kind of consequent allegorizing was doubtful already to Grot., who, therefore, tries to escape with the vague explanation, “There is nothing so great which they do not obtain on asking from God.”[2863]
[2843] Cf. Rev_11:7 sqq.
[2844] Ewald, De Wette, etc.
[2845] Beng., Hengstenb., etc.
[2846] “Then stood up Elias the prophet as fire, and his word burned like a lamp.”
[2847] Against Beda, N. de Lyra, Aret., Par., Calov., Hengstenb., Ebrard. Cf. Grot.: “Their prayers excite God’s wrath.”
[2848] Cf. Rev_9:18.
[2849] Cf. Sir_48:3.
[2850] Ew., Züll.
[2851] Beng., De Wette, Hengstenb.
[2852] 1Ki_17:1.
[2853] Concerning the accus. τὰς ἡμέρας τ . πρ . αὑτ ., cf. Winer, p. 215.
[2854] Jam_5:17.
[2855] Cf. Rev_6:8, where the accus. follows.
[2856] Exo_7:19.
[2857] Cf. Exo_8:2; Exo_8:16 sqq., Rev_9:15, Rev_11:1.
[2858] Cf. also Rev_8:8.
[2859] Beda.
[2860] N. de Lyra, Vitr., Calov., Hengstenb., Ebrard.
[2861] Vitr.
[2862] Cf. Calov.
[2863] See on Rev_11:13.