(11) And he . . .--Better, And they (not "he," as in the English version, but they say: an equivalent for "It was said,") say to me, Thou must again prophesy concerning (or, with regard to) peoples, and nations, and tongues, and kings many. He is told that the bitterness will arise in connection with his prophecies with regard to peoples and kings. This carries us on to the vision in the next chapter, where the two witnesses stand so solitary, and prophesy so mightily, yet so vainly, among men. He will have to tell the story of churches and peoples, priests and princes, unmindful of their high calling and their allegiance to their true king, and of their hatred of God's mightiest and purest witnesses. The end, indeed, will come. The Church will be victorious. The kingdoms of this world will become the kingdoms of Christ: but it will be through persecutions, apostasies, judgments. This is the sad vision he must describe. The interposed visions will answer the question, "What has the Church been doing?" but it will show how she has done that work, distressed by heresies, crippled by worldliness, trodden down by enemies, and, worse than enemies, foes veiled as friends. But this very vision will lead to the unfolding of the more truly spiritual aspects of the Church's work, and of that conflict in which she contends with the multiform spirit and power of evil. Thus will he prophesy of peoples and kings many.

Verse 11. - And he said unto me. Λὲγουσιν, "they say," is read in א, A, B, and thirty cursives, and is adopted in the Revised Version. λέγει, "he saith," is found in P and seventeen cursives. Λέγουσιν leaves the speakers quite indefinite, amounting, in fact, to no more than" it was said" (Alford); cf. τρέφωσιν in Revelation 12:6; also Daniel 7:5. 13. Thou must prophesy again. Thou retest, because it is laid upon thee by God's command. It is to be done again, because the seer has already to some extent set forth God's will in the earlier part of the book; and he is now required to proceed with the delivery of his message. "Prophesy" (as in Revelation 11:3) has rather its literal than its derived meaning. It is the telling forth of God's purposes, and may refer to past as well as present or future events. The sentence refers to the announcements made in the following part of the Apocalypse (vide infra). Bede and others take it to mean the Gospel of St. John, which was, perhaps, afterwards composed (see Introduction). Victorinus thinks it points to the period of St. John's return from Patmos to Ephesus, where the Apocalypse may have been published. Before many peoples, and nations, and tongues, and kings; concerning many peoples, etc. (ἐπί, with dative). These are the objects of the prophecy, not the audience. This serves to explain the reference in the preceding sentence. The message is not delivered to, but about peoples, etc. The fourfold enumeration seems to point to the breadth of the signification - it embraces the whole of mankind (cf. Revelation 5:9). This is the end of what is called by many writers the first episode; the second follows. The incident is often alluded to as the "new commission" of St. John; but it seems less a new commission than a solemn re-enactment of the command delivered in Revelation 1.

10:8-11 Most men feel pleasure in looking into future events, and all good men like to receive a word from God. But when this book of prophecy was thoroughly digested by the apostle, the contents would be bitter; there were things so awful and terrible, such grievous persecutions of the people of God, such desolations in the earth, that the foresight and foreknowledge of them would be painful to his mind. Let us seek to be taught by Christ, and to obey his orders; daily meditating on his word, that it may nourish our souls; and then declaring it according to our several stations. The sweetness of such contemplations will often be mingled with bitterness, while we compare the Scriptures with the state of the world and the church, or even with that of our own hearts.And he said unto me,.... That is, the angel, from whom John received the little book; the Alexandrian copy reads, "they said unto me": both the voice of God the Father from heaven, that bid him take the book, and the angel that bid him eat it:

thou must prophesy again before many people, and nations, and tongues, and kings; which is to be understood not of John's preaching again to many people, and nations, after his return from his exile at Patmos, as he had done before his banishment thither; and much less of his prophesying along with Enoch and Elias, towards the end of the world, grounded upon two fabulous notions, the one that Enoch and Elias will appear in person before the coming of Christ, and the other, that John died not, but is still alive somewhere, and will continue till Christ's second coming; but rather of his delivering more prophecies out of the open little book; not "before", as we render it, but either "concerning" many people, nations, tongues, and kings, as the Syriac version renders it: or "against" them, that is, those people, multitudes, nations, and tongues, over which the whore of Babylon reigns, or has reigned, and the ten kings, and kings of the earth she rules over, Revelation 17:12. Moreover, this may not so much design John's prophesying in person, as the prophesying: of the witnesses or ministers of the word in the several periods of time, whom John personated and represented; and of whom mention is made in the next chapter, to which this seems to be a transition.