11:1,2 This prophetical passage about measuring the temple seems to refer to Ezekiel's vision. The design of this measuring seems to be the preservation of the church in times of public danger; or for its trial, or for its reformation. The worshippers must be measured; whether they make God's glory their end, and his word their rule, in all their acts of worship. Those in the outer court, worship in a false manner, or with dissembling hearts, and will be found among his enemies. God will have a temple and an altar in the world, till the end of time. He looks strictly to his temple. The holy city, the visible church, is trodden under foot; is filled with idolaters, infidels, and hypocrites. But the desolations of the church are limited, and she shall be delivered out of all her troubles.

Verse 2. - But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; it hath been given (Revised Version). Not merely "leave out," but "cast out." The "court which is without the temple" was entered only by Jews. It seems, therefore, here to signify part of the Church, but that part which is separated from the inner circle of true believers, and given over to the world, which is here symbolized by "the Gentiles." The Gentiles, the nations, throughout the Apocalypse, signifies either

(1) all mankind whatsoever; or

(2) that portion of mankind which is left when the true Church of God is withdrawn, and therefore which embraces the unrighteous part of mankind in contrast to the godly (cf. Revelation 2:26; Revelation 14:8; Revelation 16:19; Revelation 18:23; 22:22). The latter is the signification here. And the holy city shall they tread underfoot. The holy city - Jerusalem - always in the Apocalypse the type of the Church. "They shall tread" need not necessarily refer to "the nations," though the context naturally leads to this signification; but it may be impersonal, amounting to no more than "the holy city shall be trodden underfoot." St. John seems to apply the words of our Lord concerning the literal Jerusalem to the description of the fate in store for the typical Jerusalem (cf. Luke 21:24). "The nations" are the instrument by which the Church is trodden underfoot, and the mention of the Gentiles in connection with the apostate portion of the Church leads to the description of the oppression of the faithful by the world. The seer is bidden to take courage by a contemplation of the numbers of those preserved by God, but is warned, nevertheless, not to expect from that fact immunity for the Church from the persecution of the world. Forty and two months. Καί, "and," is inserted contrary to the common practice when the larger number precedes (so also in John 2:20; John 5:5). This period of three years and a half is certainly symbolical. It is the half of seven years - a perfect number. It therefore denotes a broken, uncertain period; a space of time which is certainly finite, but the end of which is uncertain. This seems to point necessarily to the period of the world's existence during which the Church is to suffer oppression. This period is mentioned

(1) in ver. 3 under the form of twelve hundred and sixty days, where it denotes the same period that is referred to here;

(2) in Revelation 12:6 as twelve hundred and sixty days, and in Revelation 12:14 as "a time, and times, and half a time," in both of which passages the signification is the same as that given above;

(3) in Revelation 13:5 it is called, as here, forty-two months, and describes the same period. The expression is founded on Daniel 7:25 and Daniel 12:7. In the latter place the time signified is certainly the period of the world's existence. We therefore see

(1) that its natural meaning, in connection with the number seven,

(2) its signification in Daniel, and

(3) its apparent use in all passages in the Apocalypse, tend to cause us to interpret the symbol as above.

But the court which is without the temple leave out, and measure it not,.... The allusion is to the court of the Israelites, where was the great crowd and company of worshippers, even the national church of the Jews, called by Ezekiel the outer court, Ezekiel 42:14, and which was measured in Ezekiel 42:20; but this must not be measured: this designs not the visible church apostatized, as succeeding the pure, primitive, and apostolical church, or the apostate church of Rome, antichrist and his followers, for these are meant by the Gentiles, to whom this outward court is given; this outward court, or the worshippers in it, intend a distinct set of worshippers from the internal worshippers, the priests of God in the temple, altar, and inner court, and from the Gentiles, the Papists; and are no other than carnal Protestants, the bulk of the reformed churches, who have only the name, but not the nature of living Christians, have a form of godliness, but deny its power, are Jews outwardly, but not inwardly, and worship only in an external manner, attend to outward forms and ceremonies, but know nothing of true doctrine, pure worship, or spiritual religion; and which are very numerous, as the worshippers in the outward court were: now these, upon a new measuring and regulating of the churches, are ordered to be left, or cast out, and not taken into the dimensions of the Gospel church; these were to be separated from, and have been, and not to be admitted members of regular and orderly constituted churches, and which is here reckoned a sort of casting of them out; the reason of which follows;

for it is given unto the Gentiles; by whom are meant the Papists, who are no other than Paganized Christians, having introduced a great deal of Gentilism into the divine service; as the worshipping of the virgin Mary, angels, and saints departed, which is in imitation of the demon worship of the Heathens; as also the dedication of their churches to saints, their saints' days, divers festivals, and many other rites and ceremonies, are plainly of Pagan original; and therefore they may very well be called by this name: now it seems by these words that the bulk of the reformed churches, the crowd of outward court worshippers, will be gained, over to the Popish party, and fall off to the church of Rome, to which their doctrines and practices are plainly verging; the pope of Rome, as low a condition as he now is in, will be set "in status quo", before his utter destruction; he will regain all his former dominions, and be in possession of them at the time of his ruin; the whore of Rome, the antichristian Babylon, will sit as a queen, and promise herself a great deal of peace and pleasure, the inward court worshippers and witnesses being slain, and she restored to all her former power and grandeur; when in one day, on a sudden, her destruction will come upon her, when the term of the beast's reign will be expired, mentioned in the next clause:

and the holy city shall they tread under foot forty and two months; by "the holy city" is meant all the kingdoms of Europe, or what has, been called Christendom, the western empire as Christian, the main seat of the Christian religion, or all the churches styled Christian, and so called in allusion to Jerusalem, which bears this name, Matthew 4:5; and which was still of a far larger extent than the outward court: the "treading" of this "underfoot" does not barely design possessing of it, or worshipping in the same place, as the phrase of treading in the courts does in Isaiah 1:12; but a tyrannical power over it, and a wasting, spoiling, and destroying it, in allusion to Jerusalem being trodden under foot, wasted, and destroyed by the Gentiles or the Romans, Luke 21:24; and the duration of this tyrannical and oppressive reign will be forty and two months; see Revelation 13:5, which being reduced to years, make just three years and a half: but then this date cannot be understood strictly and literally; for such a term can never be sufficient for the whore's reign, who was to rule over the kings of the earth, and all nations were to drink of the wine of her fornication: this is too short a time for her to gain so much power, honour, and riches in, as the 13th, 17th, and 18th chapters of this book show, as well as too short for the afflictions and persecutions of the saints by her; wherefore this must be understood prophetically of so many months of years; and a month with the Chaldeans consisting of thirty days, and a year of 360 days, which account Daniel used, and John after him, forty two months, reckoning a day for a year, after the prophetic style, make 1260 years; which is the exact time of the witnesses prophesying in sackcloth, of the church's being hid and nourished in the wilderness, and of the beast's reign, and so of the holy city being trodden under foot. Now this date is not to be reckoned from the outer court being given to the Gentiles, but from the first of antichrist's reign, when the pope of Rome was declared universal bishop; and is only here mentioned to show, that the giving of the outward court to his Gentiles will be towards the expiration of this date.

2. But—Greek, "And."

the court … without—all outside the Holy Place (Re 11:1).

leave out—of thy measurement, literally, "cast out"; reckon as unhallowed.

it—emphatic. It is not to be measured; whereas the Holy Place is.

given—by God's appointment.

unto the Gentiles—In the wider sense, there are meant here "the times of the Gentiles," wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Lu 21:24, proves; for the same word is used here [Greek, "patein"], "tread under foot." Compare also Ps 79:1; Isa 63:18.

forty … two months—(Re 13:5). The same period as Daniel's "time, times, and half" (Re 12:14); and Re 11:3, and Re 12:6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In the wider sense, we may either adopt the year-day theory of 1260 years (on which, and the papal rule of 1260 years, see on [2702]Da 7:25; [2703]Da 8:14; [2704]Da 12:11), or rather, regard the 2300 days (Da 8:14), 1335 days (Da 12:11, 12). 1290 days, and 1260 days, as symbolical of the long period of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, and extending to the restoration of the theocracy at the coming of Him "whose right it is"; the different epochs marked by the 2300, 1335, 1290, and 1260 days, will not be fully cleared up till the grand consummation; but, meanwhile, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be right but as yet it is uncertain. The times of the Gentile monarchies during Israel's seven times punishment, will probably, in the narrower sense (Re 11:2), be succeeded by the much more restricted times of the personal Antichrist's tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all the apostasy, persecution, and evil of the various forerunning Antichrists, Antiochus, Popery, just before Christ's advent. His time shall be THE RECAPITULATION and open consummation of the "mystery of iniquity" so long leavening the world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (1260 days being three and a half years of three hundred sixty days each, during which the two witnesses prophesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to the three and a half years' period in which Christ witnessed for the truth, and the Jews, His own people, disowned Him, and the God-opposed world power crucified Him (compare Note, see on [2705]Da 9:27). The three and a half, in a word, marks the time in which the earthly rules over the heavenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faithful Israelites. The resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world power's times never reach the sacred fulness of seven times three hundred sixty, that is, 2520, though they approach to it in 2300 (Da 8:14). The forty-two months answer to Israel's forty-two sojournings (Nu 33:1-50) in the wilderness, as contrasted with the sabbatic rest in Canaan: reminding the Church that here, in the world wilderness, she cannot look for her sabbatic rest. Also, three and a half years was the period of the heaven being shut up, and of consequent famine, in Elias' time. Thus, three and a half represented to the Church the idea of toil, pilgrimage, and persecution.

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