ness, or when her sojourn there commences, or when the two witnesses begin to prophesy, or when the blasphemous beast first rises from the sea. To obtain the desired date in either of these cases we are obliged to go out of the vision, and presume a warrant for finding the other part of the prophecy elsewhere. Instead of applying the solemn declaration to the matter in hand, commentators seem to have considered it as overstepping the limits of the Apocalypse, and as anticipating some subsequent moment when all the events predicted shall have transpired-defining a state of things when, in a literal sense, there shall be no more time.

There is something peculiarly imposing in the thought of the sudden and entire cessation of time; and we seem to be carried away with the solemnity of the idea; as if it were necessarily a point of Christian faith that time and eternity are inconsistent with each other, or as if time without end must be, in effect, no time at all.

We know, however, almost with certainty, that if our earth and the whole solar system with which we are connected were entirely blotted out of existence, there must be other worlds and other solar systems, all having their respective revolutions requiring time and marking time. If instead of this we suppose the end of time spoken of to apply to the destruction of this material globe, we cannot but ask why that subject is introduced in this place. How could it be said that time shall be no longer, when immediately after the apostle is told that he has yet to prophesy before or concerning many nations, &c.? and the whole remainder of the book is an exhibition of a multitude of events yet to transpire, if any thing like a literal succession of events be contemplated. On the other hand, under the construction we have adopted, that in this vision time literally is not to be taken into consideration, we are relieved from all these difficulties, and are enabled at once to seek an interpretation of what is subsequently related, without confining ourselves to the supposition of political or ecclesiastical events transpiring at given epochs, and limited to certain durations. Such a release from material things and temporal objects, affords us reason enough for the introduction of the scene afforded by this chapter, and particularly for its introduction in this place.

THE OUTER COURT-THE HOLY CITY-THE TWO WITNESSES-THE GREAT CITY-THE EARTHQUAKE.

Vs. 1, 2. And there was given me a reed like unto a rod : and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein ; but [or, and the court which is without the temple, leave out, and measure it not ; for it is given unto the Gentiles [nations]: and the holy city shall they tread under foot forty (and) two months.

Καὶ ἐδόθη μοι κάλαμος ὅμοιος ῥάβδῳ, λέγων· ἔγειραι καὶ μέτρησον τὸν ναὸν τοῦ Θεοῦ καὶ τὸ θυσιαστήριον καὶ τοὺς προςκυνοῦντας ἐν αὐτῷ· καὶ τὴν αὐλὴν τὴν ἔξω. θεν τοῦ ναοῦ ἔκβαλε ἔξω καὶ μὴ αὐτὴν με τρήσῃς, ὅτι ἐδόθη τοῖς ἔθνεσι, καὶ τὴν πό λιν τὴν ἁγίαν πατήσουσι μῆνας τεσσαρά.

κοντα δύο.

§ 236. AND there was given to me a reed like unto a rod.'-A measuring rod, no doubt, such an one as was commonly employed in measuring distances, heights, &c.

And the angel stood, saying.'-Kai ó appelos εiorixe Léyoor. This reading is not the same in all editions of the Greek, although it apparently accords with the tenor of the narrative. The scene is unchanged, and the division of chapters in this place was uncalled for. The angel, after having given the little book, (the bitter and the sweet of which had been just experienced by the recipient,) and after having apprised the apostle of the prophetic function yet to be fulfilled by him, stands to give him further instructions; teaching him in effect how to recommence his avocation of prophesying—an avocation like that of the prophets of old, performed by actions as well as by words. Whether we admit the reading as above or not, the natural inference seems to be that the saying or bidding accompanying the gift of the reed, was that of the angel just before speaking.

'Rise, and measure the temple of God.'-It does not appear that the apostle did measure, or that he attempted to do so; nor is any measure afterwards given of the temple, although at the close of the Apocalypse, the holy city is said to be measured, not by the apostle but by an angel; and not with an ordinary reed, but with a golden reed—a standard measure of truth. It seems probable, therefore, that this order to measure is intended

to place in a prominent light the immeasurable attributes of the spiritual temple; as if it had been said, Measure now if thou canst! The 'reed like a rod-an ordinary standard-representing human powers of admeasurement; as it is said, Job xi. 7-9, “Canst thou by searching find out God? canst thou find out the Almighty unto perfection? (It is) as high as heaven, what canst thou do? deeper than hell; what canst thou know? The measure thereof (is) longer than the earth, and broader than the sea." So, Eph. iii. 18, the great object of the disciple's aspiration is represented to be the ability of comprehending the length, and breadth, and depth, and height, of the love of Christ; while, at the same time, this love is said to be passing knowledge-beyond the compass of a finite mind.

Something of this kind is found Zech. ii. 1-5: a man is there said to be seen with a measuring-rod, going forth to measure Jerusalem; to see the breadth and the length thereof; but he is stopped from doing this by a messenger, telling him that Jerusalem shall be as towns without walls, for the multitude of men and cattle, and that the Lord himself would be a wall of fire round about her. There may be some correspondence between the immeasurable love of God, and this unlimited compass of the spiritual city of the prophet, or of the spiritual temple of the apostle's vision. The dimensions of the temple, it is true, are very particularly given by another prophet, Ezek. xl. and xli. ; but these forms, as they are there called, appear to be spoken of in conjunction with ordinances, leaving us to suppose that there may be the same difference between the temple of Ezekiel and that of John, as there is between the old economy and the new ;-the first being a figure of the legal dispensation with its prescriptions and limitations, and the last the arrangement in which the Great Object of worship giveth not the Spirit by measure.

$237. And the altar, and them that worship therein.'-The temple we have elsewhere ($ 98) supposed to be that arrangement by which, and in which, the disciple is enabled to worship God in spirit and in truth, (John iv. 24;) that is, serving God and not himself;—such a service requiring a position obtainable only in Christ by adoption and imputation; leaving the worshipper no motive of action other than that of gratitude towards his heavenly Benefactor, and zeal for his glory.

In this respect the temple of Jerusalem was a symbol of Christ, as that in which only men ought to worship, (John iv. 20;) a structure growing out of the love of God towards man, and on this account as immeasurable as that love itself. The altar we have also already considered (§ 161) as a figure of the word or purpose of God manifested in Christ; upon which, and by which, his sacrifice of propitiation has been set apart. By which purpose, as upon an altar, every sacrifice of thanksgiving must be sanctified or set apart, to be rendered acceptable. In the same sense, the worshippers

in the temple, "them that worship therein," we suppose to be opposites of the Gentiles or nations-opposites of all not spiritually Jews; these worshippers in the temple corresponding with the one hundred and forty-four thousand sealed ones-principles or elements of doctrine belonging exclusively to the system of salvation by sovereign grace.

The expression "them that worship or serve therein" may refer more particularly to the priests and Levites, who were continually in the temple day and night, and whose peculiar functions were those of worship and temple service. These were sanctified and set apart by their office in the temple; as the believer is sanctified or set apart in Christ, and is thus spiritually in him constituted a priest, even as he is a priest. Corresponding with this, the principles or elements of doctrine upon which God is thus worshipped are represented by these servants in the temple. These elements, as well as those peculiar to the altar, are pointed out as of the same immeasurable character as the temple itself; spiritual priests or Levites being also principles divested of all selfishness of motive: opposites of the sons of Eli, who served the altar for the sake of the portion of sacrifices allotted to them; for which portion they sufficiently exhibited their extreme avidity, (1 Sam. ii. 15.)

238. But the court which is without the temple leave out, and measure it not.'-As the direction to measure the temple was intended to give prominence to its immeasurable character, so the order not to measure the outer court may be intended to show that this is the symbol of something not of the same unlimited character; the temple in a spiritual sense being something enduring for eternity, while in the literal sense it is only of temporary importance. So the temple, in its external or literal sense, (its outer court,) being only a symbol intended to last but for a time, does not call for the exhibition of those unlimited powers peculiar to the mystery represented by the temple proper. The external or literal sense is not of sufficient importance to be measured; it does not belong to the spiritual system of divine worship which is to be preserved from perversion.

For it is given unto the Gentiles.'-The literal or external sense of revelation is the subject of perversion; the spiritual sense may be hidden, but when developed it cannot be perverted. Something else may be mistaken for it, but the correct spiritual sense itself remains the same; it is incapable of sustaining or of giving countenance to a false system of salvation. So, the arrangement of principles peculiar to the worship of God, represented by the outer court or temple in its literal sense, is that only which is subject to the influence of the elements of self-righteousness, figuratively spoken of as the Gentiles or nations-the uncircumcised—the opposites of the spiritual Jews.

And the holy city they shall tread under foot forty and two months.'

It is not expressed, but it seems to be implied, that the possession of the outer court of the temple by the Gentiles is a figure equivalent to that of their treading the holy city under foot; the first figure involving the last : the temple being in the city, and possession of the city being requisite for a possession or control of the court of the temple. The holy city we suppose to be Jerusalem; but not the new Jerusalem, or new vision of peace, such as it is seen by the apostle when coming down from heaven, (Rev. xxi. 2.) It is the vision of peace, as discerned in a literal construction of the language of revelation, corresponding with the Jerusalem that now is, spoken of by Paul, (Gal. iv. 25.) Jerusalem in bondage to the Romans, was literally the holy city trodden under foot by the Gentiles. So the vision of peace revealed in the Scriptures, under a literal construction of that revelation, is in bondage or brought into subjection to self-righteous and legal principles. The mysteries of redemption are thus in the possession of these erroneous principles, as a captured city is in possession of the conquerors. So we may say of the sacred Scriptures, figuratively speaking, while in the hands of interpreters insisting upon the literal sense, they are in a state of captivity, deprived of the liberty or power of promoting the glory of God, by a just development of the truth; as the children of Israel were prevented by the Egyptian despot from going forth from their place of bondage to worship or serve their God, as they had been directed.

The verb nazέw strictly signifies only treading, (Rob. Lex. 561;) treading the city being equivalent to holding possession of it, or dwelling in it; and this seems to be all that the sense here requires. As the Gentiles were to have possession of the outer court of the temple, so they were to have possession of the city. The difficulty is, that the enemy has possession ; the captured party is under constraint, deprived of the liberty of performing its proper functions. So the mysteries of the true worship of God and of the true means of salvation, as revealed in the Scriptures, while under the control of legal, self-righteous, and literal rules of construction, are also under constraint, incapable of exhibiting the truth according to its spiritual and proper sense.

$239. Although the possession of the court of the temple, and that of the holy city, are in some degree equivalent figures, we do not suppose them to signify precisely the same thing. The temple, with its precincts and appurtenances, apparently represents the elements of the economy of grace pertaining more especially to the worship of God; while the city, with all its peculiar properties, represents that portion of the same arrangement of grace, applying more particularly to the eternal salvation of the believer.

"One thing have I desired of the Lord," says David, "that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple."-That is,