Revelation 11:3

περιβεβλημἐνοι with אcC 1. Lach[372] and W. H[373] read περιβεβλημένους with א* AB2P.

[372] Lachmann’s larger edition.
[373] H. Westcott aud Hort.

3. καὶ δώσω τοῖς δυσὶν μάρτυσίν μου, καὶ προφητεύσουσιν. A literal reproduction of Hebrew idiom. The traditional view of the two Witnesses, dating from the second century, is that they are Enoch and Elijah—the two prophets who, having (for a time) finished their work on earth, have left it without death: but who, since “it is appointed for all men once to die,” will, as is here revealed, come on earth again, to prophesy and suffer death in the days of Antichrist.

As to Elijah, there seems to be little doubt that this view is true. The prophecy of Malachi 4:5 has indeed received a fulfilment in the mission of the Baptist (St Luke 1:17). But St Matthew 17:11-12 perhaps implies that this fulfilment is not the final one—especially when compared with St John 1:21. Really the plain sense of these passages seems to be, that Elijah will actually be sent before the second Coming of Christ, as one in his spirit and power was before His first.

But the personality of his colleague is more doubtful. St Victorinus was well-nigh alone in thinking of Jeremiah. Of Enoch we know so little, that internal evidence hardly applies either way: all we can say is, that he was recognised by popular Jewish belief as a seer of apocalypses, and that his character as a prophet and preacher of repentance is recognised by St Jude. This harmonises well enough with his being intended: but the internal evidence of Scripture itself points rather to Moses and Elias being the two witnesses. Their names are coupled in the prophecy of Malachi 4:4-5, as well as in the history of the Transfiguration: and Revelation 11:6 ascribes to these prophets the plague actually inflicted by Moses, as well as that by Elijah. This modification of the traditional view was first suggested by the abbot Joachim, the great mediæval commentator on this book; but it has found wide acceptance in modern times.

ἡμέρας χιλίας διακοσίας ἑξήκοντα. See on Revelation 11:2.

περιβεβλημένοι σάκκους. The well attested reading περιβεβλημένονς might no doubt have arisen from assonance: if not, it must be explained as if καὶ προφ.… ἑξήκοντα were parenthetical and the Seer had written θήσω τοὺς δύο μάρτυρας; if he wrote δώσω τοὺς δ. μ. the accusative was certain to be very early and widely changed to the dative. Perhaps the sackcloth is to be understood as the official dress of prophets (Isaiah 20:2), rather than a sign that the Witnesses are persecuted or mourn for the sin of Jerusalem.