very important one, and closes the second great section of the Apocalypse, the first extending from the beginning of the book to the end of the third chapter, and containing the addresses to the seven churches; the second commencing at the beginning of the fourth chapter and extending to the end of the eleventh, and containing a description of the tumults, trials, wars, suffering and destruction of the Jews, in the order observed by our Lord, in his celebrated prophecy, recorded in the 24th chapter of Matthew. We have a description in the tenth chapter of the great events which foreshow the end of the Jewish state. The mighty angel descends "in the clouds of heaven;" he has dominion upon the land and upon the sea; he swares that there shall be no more delay; and that in the days of the voice of the seventh angel, (who was about to sound, melle salpizein,)

in spirit and in truth;" John iv. 21, 22; i. e., in the kingdom of heaven, under the new covenant, the spiritual Jerusalem, or heavenly temple. ¶ Before many peoples and nations, &c. - At the end of the eleventh chapter, the prophecy, so far as it respects the destruction of Jerusalem, will close; but the revelation to St. John will not close. All that was revealed to him he had not disclosed. He was to begin another series of prophecy, of a more general nature. The former had been confined principally to the Jews; the latter was to embrace many other nations in its compass. "Thou must prophesy again, before many peoples, and nations, and tongues, and kings," referring doubtless to the Roman empire, composed of many nations and tongues, prefigured, in chap. xii., by the beast with seven heads and ten horns. There is no difficulty in explaining this figure of

the solemn circumstances by which that event was distinguished. The seventh trumpet was to follow the sixth quickly; see xi. 14; and when the seventh angel sounded, then the gospel should prevail over Judaism; the kingdoms of the world should become the kingdoms of Christ; the dead small and great should be judged; the old temple on Zion should be levelled with the dust; and thereafter neither on Zion nor Gerizim should people worship God, but everywhere, in his spiritual temple, (xi. 19,) should their prayers and praises be heard. So the Son of God foretold: "The hour cometh [is about to come] when ye shall neither in this mountain, [Gerizim,] nor yet at Jerusalem, worship the Father; but the true worshippers shall worship the Father

ten kings;" xvii. 12; and "the waters which thou sawest [for the beast rose up out of the sea, xiii. 1] are people, and multitudes, and na tions, and tongues," xvii. 15, which are the same to whom it is said the revelator should prophesy, viz., "before many peoples, and nations, and tongues, and kings:" x. 11.

If commentators had been willing, in explaining the book of Revelation, to let one part elucidate another, and to bring the prophets to their aid, instead of forcing in their own visions and schemes, that book would never have been regarded as so mysterious a book as it has been thought to be. It is not unexplainable, if we will permit the sacred writers to be their own interpreters.

One thing more, and we close

A

CHAPTER XI.

ND there was given me a reed like unto a rod: and

The events recorded in the 12th chapter and onwards, are not necessarily posterior, in point of time, to those events referred to in the preceding chapters. Some may think, not understanding the plan of the book, that because they are described in succeeding chapters, therefore they must succeed regularly in the order of time. But it may appear, on examination, that the revelator goes back, when he begins his new prophecy, to the rise of Christianity in connection with the Roman empire, as he had taken it up in previous chapters in connection with the Jewish nation. But we shall see.

CHAPTER XI.

We saw, in the preceding chapter, that the revelator had come, in his description, to the destruction of Jerusalem. The mighty angel had descended from heaven, and with one foot on the land and the other on the sea, had sworn that the end had come, (i. e., the end of the Jewish world or age;) that there should no more time elapse before that event, or, in other words, that there should be no more delay. All this we think was accompanied by a strength of evidence, which cannot be resisted. With the expectation, then, of finding a description of the fall of Judaism, and the triumph of Christianity, let us enter upon the examination of the chapter.

1. Reed like unto a rod. - This was for the purpose of measurement, - a reed, or staff, like a measuring rod. The description is taken from Ezekiel: "And he brought me thither, and behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate;" xl. 3. Rise,

the angel stood, saying, Rise, and measure the temple of God. and the altar, and them that worship therein.

and measure the temple of God. - Thus, it will be seen, the temple was yet standing. And as, in laying the plan of a city, the place is measured and marked off, so here, as Jerusalem is about to be destroyed, it is measured and marked off for destruction. The laying out of the city forms a very prominent subject in the prophecy of Ezekiel; see chapters xl., xli., xlii., xliii., xliv., &c. In taking a momentary retrospection of the history of that city, this matter came up to the revelator's mind. He employs the figure, therefore, in marking out the city for destruction; and it will also be seen that he uses the same metaphor, in describing the holy city, new Jerusalem, which came down from God out of heaven; xxi. 15-21. A command to measure shows that he who gives the command has the right to repair, or to throw down. Hence, when God, in the metaphorical language of the Jews, is said to be about to destroy the earth, he in the first place measures it. "Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth; he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow;" Hab. iii. 5, 6. And the altar. - So Ezekiel measured; xliii. 13. We see, then that, in the style of the sacred writers, to measure a city signifies simply to mark it out, for any purpose whatsoever. And we shall have occasion to show, on Rev. xxi. 15-21, that even the conversion of the people of a city, and their return to God, is described as the rebuilding of a city, and this of course would be denoted by the re-measuring of it.

2. Court which is without the temple The court of the Gentiles was in the large space of about twenty acres in which the temple was placed. The whole area was surrounded by a very substantial wall, nearly fifty feet in height. The site of the temple covered nearly the northern half of this area; and the court of the Gentiles was the southern part of it, which occupied nearly as much room as all the rest. It will be seen, then, that the court of the Gentiles was "without the temple," or outside of it. Measure it not. - This had always been given to the Gentiles, and therefore needed not to be measured; since the revelator measured only that part, as being peculiarly now the object of his description, which had not been profaned by Gentile feet before. When Ezekiel measured, he referred to the profane place: "He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place;" xlii. 20. It is given unto the Gentiles. Such had been long the ordinance of God. As the city was being measured because it was to be given up to the Gentiles, there was no need of measuring that part to which they had been invariably admitted. But the whole was now about to be given up to them; "the holy city shall they tread under foot forty and two months;" and this is precisely the description given by our Lord himself of the destruction of Jerusalem by the Roman armies: "And they [the Jews] shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled;" Luke xxi. 24. It seems highly probable that the revelator had his mind on this passage, when he wrote the words on which we are remarking; and it serves to show that he is describing the destruction of Jerusalem as foretold Jesus.Forty and two months.

This expression seems to have origi nated in Dan. vii. 25, where we read of "a time, times, and the dividing of time," meaning one year, two years, and a half of a year, or three years and a half. It denoted the time of the persecution of the church, and triumph of the Roman power. Three years and a half are just forty two months; and forty-two months, of thirty days each, (as the Jews reckoned,) are just twelve hundred and sixty days; ch. xi. 3, and xii. 6. During the forty-two months, the holy city was to be trodden under foot; xi. 2; and the beast was to continue; xiii. 5. During the twelve hundred and sixty days the two witnesses were to prophesy in sackcloth; xi. 3; and the woman was to remain in the wilderness to which she fled; xii. 6; and this appears to have been simultaneous with the "time, times, and half a time," mentioned chap. xii. 14. We give no credit to the hypothesis, that these twelve hundred and sixty days were so many prophetical years, a day being put for a year. We see no proof of this whatsoever. Neither do we suppose that twelve hundred and sixty days is strictly intended. We regard this designation, in all its forms, as a prophetical metaphor of time. The only remark which we can make with confidence is, that in all its forms, the expression describes the seasons of the persecution of the church, and the triumph of the Roman power. Prof. Stuart says, "Is this period to be regarded as literal; or as merely a figurative mode of designating a short period, by a reference to a well known period of time in the book of Daniel, vii. 25; xii. 7? The same question occurs in regard to the next verse, and some other passages in the sequel. After all the investi. gation which I have been able to make, I feel compelled to believe that the writer refers to a literal and definite period, although not so exact tha

4 These are the two olivetrees, and the two candlesticks

fering according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;" Rom. xii. 6; see also 1 Cor. xii. 10; xiii. 2, 9; xiv. 1, 24, 31, 39; 1 Tim. iv. 14. A thousand two hundred and threescore days.

This is the same expression, in effect, as the forty-two months mentioned in the preceding verse. Forty-two multiplied by thirty, the number of days the Jews allowed to a month, make twelve hundred and sixty, or a thousand two hundred and threescore. Clothed in sackcloth. - This was a sign of affliction: and these witnesses prophesied during the time of the church's greatest trial. See under the following verse.

4. These are the two olive-trees. In Zechariah, ch. iv., Joshua and Zerubbabel are represented by two olive trees, planted by the sides of the candlesticks, to supply oil for the lamps therein, olive oil being the common material used for that purpose. They were the leaders in the rebuilding of the temple, and encouraged the people, and supplied them with zeal, as the olive trees supplied the lamps with oil; and under the fidelity and perseverance of Zerubbabel, the great mountain became a plain, [i. e., great difficulties were overcome,] and the head stone of the temple was brought forth with shouting, "Grace, grace, unto it." The reader must peruse the whole of the 4th chapter of Zechariah. In that chapter we have an account of the building of the temple, which was about to be destroyed when John wrote. Hence his reference to the passage in Zechariah. The prophet described the two leaders as "two alive trees," and "two anointed ones, that stand by the Lord of the whole

5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their ene

earth;" Zech. iv. 11, 14; and this led the revelator to speak of the Christian witnesses as "the two olive trees and the two candlesticks standing before the God of the earth," as in the verse before us.

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Having thus given abundant reason why the Christian witnesses were spoken of as two, (although no stress is to be put on that number, as though there were any two particular Christians referred to,) we proceed to show (what perhaps is scarcely necessary) that the early Christian preachers were called witnesses." "Ye are witnesses of these things;" Luke xxiv. 48. "Ye shall be witnesses unto me;" Acts i. 8; "This Jesus hath God raised up, whereof ye are all witnesses;" ii. 32; iii. 15; v. 31, 32; x. 39-43. It was a favorite figure of the apostle John, to represent the Christian teachers as witnesses bearing testimony. 1 Epis. iv. 14; Gos. iii. 11; v. 39; and many other places. Nothing can be more evident, than that the early Christian preachers were spoken of in the character of witnesses. God gave power to those witnesses, and they prophesied during their season, clothed in sackcloth, as a sign of their great sorrow at the woes that were to fall upon their enemies, in which spirit Christ mourned over Jerusalem; and also a sign of the tribulation through which they entered into the kingdom of God.

5. Fire proceedeth out of their mouth. This is a figure like that which we have already found in ix. 17, 18, only in that case it was applied to the horses. As it respects the witnesses, it was a symbolical representation of their means of defence, and of the protection afforded them by the Father. They could not be slain until it was