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1260 years. (See note, ch. ii. 10; and consult Scaliger, Sir John Marsham, Bishop Lloyd, Strauchius, Marshall, &c.)

And these two periods will be found, and are generally allowed to coincide, at least in point of duration, with a third period, which occurs in ch. xii. 14, and also in Dan. vii. 25, viz. a time and times and half a time. For a time being used to signify a year, (Dan. iv. 16;) this period is three years and an half, and each year containing three hundred and sixty days, the whole is found to amount to 1260 years.

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Ver. 3, 4.] The period already described is assigned here also to be that of the two witnesses of God, who in verse 10 are likewise called his prophets. These are to execute their appointed office in mourful, funereal garb; for such is sackcloth in scripture, (2 Sam. iii. 31; Ps. xxx. 11; 1 Kings xxi. 27; Rev. vi. 12.) They are further described as the two candlesticks or lamp-bearers, which are standing before the God of the earth." The olive was a sacred plant growing in the temple, and the same figurative resemblance had been before applied to divine prophets, who are described as two olive-trees standing by the altar, and spontaneously producing the golden (pure) oil; and in the divine interpretation of these symbols they are said to be "the two anointed ones, that stand by the Lord of the whole earth," (Zech. iv. 14.) These are commonly understood to signify Zorobabel and Joshua, the lights and ornaments of the ancient Church when rising from the Babylonish captivity. But to point out more completely the office of the witnesses so represented, they are also said to be " the two candlesticks" or lamp-bearers, occupying the same holy place. But the mystical meaning of the word

nication with the Deity, which imparts the purer knowledge and worship. But though excluded from the interior of the temple and its sanctuaries, they are to possess "the holy city." The holy city is that which contains the temple. Such was Jerusalem, (Matt. v. 35; xxvii. 53;) and after the rejection and destruction of this holy city, such was, and is, the Christian Church, which in its renovated state is denominated "the New Jerusalem," (Gal. iv. 25, 26; Rev. iii. 12; xxi. 2, 10.)

This holy city, the Christian Church, they are to tread forty and two months. The received translation says, "tread under foot;" and many of the commentators have therefore understood it to signify, that they shall trample upon, and tyrannize over the Church of Christ. This sense would be justly inferred, if the word in the Greek had been катажатησουσι, but it is simply πατησουσι. And the verb Tare without a preposition prefixed, or following, signifies simply to tread or to go; and, in the Greek Septuagint, Tarεlv την avλny μov, is to tread and worπατειν αυλην μου, ship in the courts of the Lord's temple. (Compare Isa. i. 12, and xxv. 10, with Psa. lxv. 4) and, conformably to this meaning, we learn from history, that the treading of the Gentiles in the Christian Church, though marked with ignorance and superstition, has not been vindictive or contemptuous.

The time appointed for the continued occupation of the outer court by the Gentiles is forty-two months. It is the very same period in length of duration as the twelve hundred and sixty days mentioned in the following verse; for it has been fully proved by the learned, that the month of the Hebrews, and of other nations in the east, contained regularly thirty days, which, multiplied by fortytwo, produces 1260; and since a day, in prophetical language, signifies a year, the whole period is

1260 years. (See note, ch. ii. 10; and consult Scaliger, Sir John Marsham, Bishop Lloyd, Strauchius, Marshall, &c.)

And these two periods will be found, and are generally allowed to coincide, at least in point of duration, with a third period, which occurs in ch. xii. 14, and also in Dan. vii. 25, viz. a time and times and half a time. For a time being used to signify a year, (Dan. iv. 16;) this period is three years and an half, and each year containing three hundred and sixty days, the whole is found to amount to 1260 years.

66

Ver. 3, 4.] The period already described is assigned here also to be that of the two witnesses of God, who in verse 10 are likewise called his prophets. These are to execute their appointed office in mourful, funereal garb; for such is sackcloth in scripture, (2 Sam. iii. 31; Ps. xxx. 11; 1 Kings xxi. 27; Rev. vi. 12.) They are further described as the two candlesticks or lamp-bearers, which are standing before the God of the earth." The olive was a sacred plant growing in the temple, and the same figurative resemblance had been before applied to divine prophets, who are described as two olive-trees standing by the altar, and spontaneously producing the golden (pure) oil; and in the divine interpretation of these symbols they are said to be "the two anointed ones, that stand by the Lord of the whole earth," (Zech. iv. 14.) These are commonly understood to signify Zorobabel and Joshua, the lights and ornaments of the ancient Church when rising from the Babylonish captivity. But to point out more completely the office of the witnesses so represented, they are also said to be "the two candlesticks" or lamp-bearers, occupying the same holy place. But the mystical meaning of the word

lamp-bearer (Gr. Avxvia) we have already learned from infallible authority, (ch. i. 12.) The Churches of Christ are so denominated by Christ himself: they, in their primitive purity, bore aloft the Christian light, visible and instructive to the darkened world.

But at the time apparently pointed out by this prophecy, the Churches then denominated Christian were become corrupt and idolatrous, and thus had forfeited this their distinguishing privilege. And by whom then was it possessed? Not by the Gentile Churches; for they, by this very prophecy, were excluded from the inner temple, where the lampbearers were stationed. The office therefore of bearing aloft the true Christian light, is committed to the two witnesses. To them during the period of their prophecy we are to look for the pure light of the Gospel.

Ver. 5, 6.] These witnesses or prophets, are to be endued with that power of the ancient prophets which we read thus expressed in holy writ: "I will make my word in thy mouth fire, and this people wood, and it shall devour them," (Jer. v. 14; compare also Isa. x. 17, &c. xi. 4.; Jer. i. 9, 10; Hos. vi. 5; 2 Thess. ii. 8.) They are to prophesy in the power and spirit of Moses, who turned the waters into blood; and of Elijah, at whose bidding the fertilizing fall of rain was miraculously withholden, (Exod. vii. 20; James v. 17; 1 Kings xvii. 1.)

Ver. 7, 8.] But at the time appointed for the period of their ministry, the wild beast, who is to ascend from the bottomless deep, who in ch. xiii. is more particularly described, shall make war upon them, and overcome and slay them; and shall prosecute his victory with such barbarous ferocity, as

not to permit to their remains the privilege of interment. Their bodies, like those of the massacred Jews under Sennacherib, are to be exposed in the public place or forum of the great city, of that idolatrous, corrupt community, of which Sodom, and Egypt, and Jerusalem in its most degenerate days, stained with the blood of the holy Jesus, were expressive types.

Ver. 9, 10.] And the persons who belong to this great and wicked community, consisting of " many people and kindreds, tongues and nations" (see ch.x. 11.) shall behold their dead bodies three days and an half, and rejoice over them as upon a formidable enemy destroyed.

Ver. 11, 12.] But, after the three days and an half, a spirit of life from God enters into them; to the astonishment and dread of the beholders, they live again, and, at the call of an heavenly voice, are seen by their enemies ascending to heaven in a cloud, as their Lord Jesus, and their prototype Elijah had done before them.

In attempting the application of this prophecy to events in history, we are not to expect a literal accomplishment; for, in the first place, that would be contrary to the mode of interpretation to which we are directed by the highest authority, by our Lord himself, and by the angels employed in his revelation, who, in explaining the "mystery" of the stars, the lamp-bearers, the wild beast, his head, his horns, teach us to look for a hidden and allegorical meaning. (Ch. i. 2; xvii.)

Secondly, such an explication becomes necessary in this particular prophecy. For, the dead bodies are represented as lying "in the streets of the great city, which is called spiritually Sodom, Egypt, and Jerusalem, where also their Lord was crucified."

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