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Apocalypse 11 : Douay-Rheims Bible parallel
Haydock Commentary

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(Revelation) Apocalypse 11

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.
1 And there was given me a reed like unto a rod: and it was said to me: Arise, and measure the temple of God, and the altar and them that adore therein.The apostle is ordered to measure the temple. Two prophets are promised, to teach mankind. They are put to death, and in three days and a half after they are raised to life, and ascend to heaven. A great earthquake follows. The seventh Angel sounds the trumpet. The elders give thanks to God. — Measure the temple, &c. This is to signify that the divine Providence would always protect his faithful servants, who are called the temple of God; (1 Cor. iii. 17. and 2 Cor. vi. 16.) but by the outward court not to be measured, because it is given to the Gentiles, &c. (v. 2) is commonly understood idolaters, infidels, heretics, who are not in the temple of God, nor in his Church. It is an allusion to the Jewish temple, and the different divisions of it, the Gentiles not being permitted to enter into the temple itself, but only into that outward part called the court of the Gentiles. Wi. — The churches consecrated to the true God, are so much diminished in number, that they are represented by S. John as one church; its ministers officiate at one altar; and all the true faithful are so few, with respect to the bulk of mankind, that the evangelist sees them assembled in one temple, to pay their adorations to the Most High. Pastorini.
2 But the court, which is without the temple, cast out, and measure it not: because it is given unto the Gentiles, and the holy city they shall tread under foot two and forty months:The holy city they shall tread under foot forty-two months. [1] That is, Gentiles and Jews shall be permitted to persecute the Church and the faithful servants of God; but only for a short time, expressed by forty-two months, as elsewhere by twelve hundred and sixty days, and also by a time, and times, and half a time, which, as S. Jerom observes, is for a year, and two years, and half a year, which three different ways of speaking by years, by months, and by days, are only to signify that God never permits his faithful to be under any violent persecution for any long time. Wi.
3 And I will give unto my two witnesses, and they shall prophesy a thousand two hundred sixty days, clothed in sackcloth.My two witnesses . . . . shall prophesy twelve hundred and sixty days. It is a very common interpretation, that by these two witnesses must be understood Henoch and Elias, who are to come before the end of the world. It is true this is what we read in several of the ancient Fathers, insomuch, that Dr. Wells, in his paraphrase, calls it the "consent of the primitive fathers," and in his notes says, it is of "unexceptionable authority." This opinion (at least as to Elias) is grounded on those words of the prophet Malachy, (C. iv. 5.) behold, I will send you Elias, the prophet, before the coming of the great and dreadful day of the Lord; and also on the words of our Saviour, Christ, (Matt. xvii. 11.) where he tells his disciples: Elias indeed shall come, and restore all things. But I cannot say that the consent of the fathers is so unanimous as to Henoch: for we find by S. Hilary, that some thought Jeremy was to come with Elias, and he himself thought that with Elias would come Moses. See his commentary on Matt. p. 710, Nov. edit. Secondly, allowing it a received opinion that Henoch and Elias are again to come before the day of judgment, yet it is not the constant doctrine of the ancient fathers, that by these two witnesses in this place of the Apocalypse, must be understood Henoch and Elias. S. Cyprian expounds it of two sorts of martyrs for the Catholic faith; to wit, they who suffer death, and others who only suffered imprisonment, loss of goods, and the like. Others expound it of the testimonies concerning Christ and his Church, of which some are in the Old Testament, some in the New. To these we must join all those interpreters who expound all the visions and predictions in the Apocalypse, till the 20th chapter, of the persecutions raised by the Jews: or by the heathens against the Church, which have already happened. Of these, both as to ancient fathers and later interpreters, see Alcazar in his Prologomena, note 6, p. 33, and note 12, p. 48. Wi. — Two witnesses. It is commonly understood of Henoch and Elias. Ch.
4 These are the two olive trees, and the two candlesticks, that stand before the Lord of the earth.These are the two olive-trees, flourishing with works of piety and mercy, and the two candlesticks shining with faith and good works. Wi.
5 And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies. And if any man will hurt them, in this manner must he be slain.And if any man would hurt them, &c. These two verses seem to signify both the miracles which God many times wrought by the prayers of his martyrs, as he had done formerly in the time of Elias, and the exemplary punishments with which from time to time he chastised those by whom they were persecuted, and that he will do the like by Henoch and Elias, when they shall come. Wi. — In this and the following verse are expressed the miraculous powers with which the two witnesses will be invested. These powers will be necessary to enable them to prove the truth of their doctrine. Every messenger who appears with a commission from God, is always furnished with means to prove it. Thus our Saviour and his apostles worked miracles in testimony of the Christian religion. And in the Old Testament, Elias convicted the false prophets by a miracle. See 3 K. xviii. Every new teacher consequently, who comes destitute of this sanction, can claim no credit, but is only to be considered as an imposter. Past.
6 These have power to shut heaven, that it rain not in the days of their prophecy: and they have power over waters to turn them into blood, and to strike the earth with all plagues as often as they will.
7 And when they shall have finished their testimony, the beast, that ascendeth out of the abyss, shall make war against them, and shall overcome them, and kill them.The beast, &c. God, for the greater good and glory of his servants, permits the devil by antichrist, and such like instruments, to torment them, and put them to death; and yet by dying they conquer, to the eternal confusion of their persecutors, who shall behold them going up to heaven, to be there happy with God in his kingdom for ever. Wi. — Antichrist, impelled by Satan, shall kill them. Past.
8 And their bodies shall lie in the streets of the great city, which is called spiritually, Sodom and Egypt, where their Lord also was crucified.Their bodies shall lie in the streets. It is what has often happened to the bodies of the martyrs, and may happen to Henoch and Elias, for three days and a half, for a short time. — The great city. Some understand any city where Christians are persecuted. Others by the following words, where also their Lord was crucified, will needs have to be understood Jerusalem, which they hold shall be rebuilt in the time of antichrist, and where by him shall be put to death Henoch and Elias. But others think it may be expounded of heathen Rome, which in a mystical sense might be called Sodom for its infamous crimes, and Egypt for its idolatries and superstitions, where Christ might be said to be crucified, not as to himself, but in his members, according to what he himself said, Mat. xxv. 40. "inasmuch as you did it to one of these, my least brethren, you did it to me." Wi. — City; Jerusalem, which it is supposed will be the residence of antichrist, and filled with a great concourse of people. Menochius.
9 And they of the tribes, and peoples, and tongues, and nations, shall see their bodies for three days and a half: and they shall not suffer their bodies to be laid in sepulchres.
10 And they that dwell upon the earth shall rejoice over them, and make merry: and shall send gifts one to another, because these two prophets tormented them that dwelt upon the earth.The inhabitants of the earth shall rejoice, &c. The persecutors rejoice and make merry for a while, when they seem to get the better of the Christians. Dioclesian caused pillars to be erected to him, as if he had destroyed the Christian religion; and when, by his cruelties he saw the faith of Christ, still increase more and more, he fell into a kind of madness, and laid down his empire. See Baron. ad an. Dni. 304, p. 771. Wi.
11 And after three days and a half, the spirit of life from God entered into them. And they stood upon their feet, and great fear fell upon them that saw them.The spirit of life from God entered into them, &c. It is an allusion to a vision in the prophet Ezechiel, c. xxxvii. Wi.
12 And they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.
13 And at that hour there was made a great earthquake, and the tenth part of the city fell: and there were slain in the earthquake names of men seven thousand: and the rest were cast into a fear, and gave glory to the God of heaven.A great earthquake. By which may be signified the consternation that fell upon the persecutors of Christians, when by God's visible chastisements, seven thousand (i.e. many of them) perished miserably; others were struck with fear, others converted. Wi.
14 The second woe is past: and behold the third woe will come quickly.These visions belonged to the second wo, and the third wo is at hand. Wi. — Second wo; the persecution of antichrist. — Third wo, or the day of judgment, is near at hand. Past.
15 And the seventh angel sounded the trumpet: and there were great voices in heaven, saying: The kingdom of this world is become our Lord's and his Christ's, and he shall reign for ever and ever. Amen.The seventh Angel, &c. The saints and blessed spirits in heaven are represented praising God with loud voices, at the approaching of the kingdom of God; some understand at the end and consummation of the wicked world, after the destruction of antichrist, when the blessed shall reign in heaven: but others expound this of the triumph of the Christian faith and Church, when the providence of God putting an end to the persecutions against the Christian religion, by the miserable end of Dioclesian, Maximian, Maxentius, &c., made the kingdom of this world (the powerful Roman empire) become the kingdom of our Lord, by his raising Constantine the great to the empire, and under him making the faith of Christ triumph over all its persecutors and adversaries. Wi.
16 And the four and twenty ancients, who sit on their seats in the sight of God, fell on their faces and adored God, saying:
17 We give thee thanks, O Lord God Almighty, who art, and who wast, and who art to come: because thou hast taken to thee thy great power, and thou hast reigned.
18 And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest render reward to thy servants the prophets and the saints, and to them that fear thy name, little and great, and shouldest destroy them who have corrupted the earth.
19 And the temple of God was opened in heaven: and the ark of his testament was seen in his temple, and there were lightnings, and voices, and an earthquake, and great hail.The temple of God was opened . . . the ark of his testament was seen; which P. Alleman applies to the cross that appeared in the air to Constantine. Such applications may be probable, but cannot be called certain. Wi.

Footnotes: Apocalypse 11

  • [1] V. 2, &c. Atrium autem quod est foris, την αυλην εξωθεν, not εσωθεν, as in some MSS. — Dr. Wells, when he tells us, on the third verse of this chapter, that the consent of the primitive Church and their unexceptionable authority, require that by the two witnesses we understand Henoch and Elias, seems to be convinced of it by the authority (as he imagines) of Dr. Grabe. This we find by his own words, (p. 79) "I shall here," saith he, "adjoin a note of the late most learned and pious divine, Dr. Grabe, in reference to this matter, in a passage of S. Irenæus, l. v, c. v. It is note 4, in p. 405, Oxon. Edit. and runs thus in the doctor's own words: Disputationem de loco in quam Deus transtulerit et huc usque viventes conservarit Enochum et Eliam Augustinus indicavit ad fidem non pertinere, at cum hic Irenæus doceat Apostolorum discipulos et (N.B.) auditores dixisse, &c. And the note in Dr. Wells ends with these words: Plures alios legendo notes licet. After this Dr. W. adds: I have taken the pains to transcribe all these citations that the reader may see how generally the Fathers do agree in this matter. And the same Dr. Wells a little after: Whereupon, saith he, thegood doctor (Grabe) adds in reference to himself: mihi parum tutum videtur aliter nunc sentire. And had all others the like due esteem for the Fathers, and the like modest opinion of themselves, there would quickly be taken away that great and unhappy difference of opinions, which is now in the Church, as to points of religion." I wish, no less than Dr. Wells, that all others had the like due esteem of the Fathers, and the like modest opinion of themselves as the author of this note, and he who writ, mihi parum tutum videtur aliter nunc sentire. By such dispositions of submission to the doctrine delivered or witnessed by the consent of the primitive Fathers, might be quickly taken away the unhappy differences in points of religion betwixt us, and all pretended reformers, who, by setting up their private judgment against the authority of the Catholic Church, have brought in these differences. Luther led the way: I care not, said he, if a thousand Cyprians, a thousand Augustines, are against me, &c. But I am fully persuaded that Dr. W. did not know that all this Latin note, with the citations of the Fathers,and with those words upon them, (mihi parum tutum videtur aliter nunc sentire) are not the words of the learned and pious divine, Dr. Grabe, but are found word for word in the third note of Franciscus Feuardentius, in his Paris edition of S. Irenæus, an. 1576, p. 322, from whence they were taken above a hundred years after by Dr. Grabe. Had Dr. W. taken notice that they were the words of so warm an adversary of the pretended reformation as Feuardentius, I doubt whether he would have given such high commendations of the true author, with an N.B. on those words of Feuardentius, mihi parum tutum videtur, &c. But I am glad that Dr. Grabe and Dr. Wells are of the same judgment with the author of the note.

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