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J.B. Rotherham Emphasized Bible
Revelation 11:2
Bible Study Resources
Concordances:
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- CondensedParallel Translations
But don't measure the yard outside the temple. Leave it alone. It has been given to those who are not God's people. They will show their power over the holy city for 42 months.
but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.
and the quyre which is within the temple cast oute and mete it not: for it is gevyn vnto the gentyles and the holy cite shall they treade vnderfote .xlii. monethes.
Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months.
"Leave out the courtyard which is outside the temple and do not measure it, because it has been given to the nations; and they will trample the holy city for forty-two months.
But do not measure the yard outside the temple. Leave it alone, because it has been given to those who are not God's people. And they will trample on the holy city for forty-two months.
And the court which is outside the temple leave outside, and do not measure it; for it has been given to the nations: and they shall tread the holy city under foot forty and two months.
But the court which is without the temple, leave out, and measure it not; for it is given to the Gentiles: and the holy city shall they tread under foot forty [and] two months.
Leave out the court which is outside of the temple, and don't measure it, for it has been given to the gentiles. They will tread the holy city under foot for forty-two months.
But the court which is without the temple cast out and measure it not: for it is given to the Gentiles: and they shall tread the holy city forty two months.
But as for the court which is outside the sanctuary, pass it over. Do not measure it; for it has been given to the Gentiles, and for forty-two months they will trample the holy city under foot.
But caste thou out the foryerd, that is with out the temple, and mete not it; for it is youun to hethene men, and thei schulen defoule the hooli citee bi fourti monethis and tweyne.
And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations: and the holy city shall they tread under foot forty and two months.
But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for 42 months.
But don't measure the courtyard outside the temple building. Leave it out. It has been given to those people who don't know God, and they will trample all over the holy city for forty-two months.
"But leave out the court [of the Gentiles] which is outside the temple and do not measure it, because it has been given to the Gentiles (the nations); and they will trample the holy city for forty-two months (three and one-half years).
And the court which is without the temple leave without, and measure it not; for it hath been given unto the nations: and the holy city shall they tread under foot forty and two months.
But do not take the measure of the space outside the house; because it has been given to the nations: and the holy town will be under their feet for forty-two months.
But the court outside the Temple, leave that out; don't measure it; because it has been given to the Goyim, and they will trample over the holy city for forty-two months.
And the court which [is] without the temple cast out, and measure it not; because it has been given [up] to the nations, and the holy city shall they tread under foot forty-two months.
But don't measure the courtyard outside the temple. Leave that out, because it is given to the nations, and they will trample the Holy City[fn] for forty-two months.Psalm 79:1; Ezekiel 40:17,20; Daniel 8:10; Luke 21:24; Revelation 13:5;">[xr]
2 and the court which is without the temple cast out, [fn] and do not measure it, because it is given to the Gentiles, and the holy city shall be trodden down, MONTHS FORTY AND TWO.
But the court which is without the temple, leave out, and measure it not; because it is given to the Gentiles; and they will tread down the holy city forty and two months.
But the Court which is without the Temple leaue out, and measure it not: for it is giuen vnto the Gentiles, and the holy citie shall they tread vnder foote fourty and two moneths.
But do not measure the outer courtyard, for it has been turned over to the nations. They will trample the holy city for 42 months.
Do not find out about the porch of the house of God. It has been given over to the nations who do not know God. They will walk over all the Holy City to wreck it for forty-two months.
but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample over the holy city for forty-two months.
but do not measure the court outside the temple; leave that out, for it is given over to the nations, and they will trample the holy city for forty-two months.
But the court which is without the temple cast out, and mete it not: for it is giuen vnto the Gentiles, and the holy citie shall they treade vnder foote, two and fourtie moneths.
But leave out the outer court of the temple, and do not anoint it; for it has been given to the Gentiles; and they shall tread the holy city under foot for forty and two months.
But the court which is without the temple, cast out and measure it not: because it is given unto the Gentiles. And the holy city they shall tread under foot, two and forty months:
But the court which is without the temple, cast out, and meate it not: for it is geuen vnto the gentiles, and the holy citie shall they treade vnder foote fourtie and two monethes.
But do not measure the outer courts, because they have been given to the heathen, who will trample on the Holy City for forty-two months.
But exclude the courtyard outside the temple. Don’t measure it, because it is given to the nations, and they will trample the holy city for forty-two months.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
And leave out the courtyard outside of the temple, and do not measure it, because it has been given to the Gentiles, and they will trample the holy city for forty two months.
And cast aside the outside court of the temple, and do not measure it. For it was given to the nations, and they will trample the holy city forty two months.
and the court that is without the sanctuary leave out, and thou mayest not measure it, because it was given to the nations, and the holy city they shall tread down forty-two months;
and the quyre which is within the temple, cast out, and mete it not: for it is geuen vnto the Gentyles, and ye holy cite shal they treade vnderfote xlij. monethes.
but don't measure the court which is without; for it is given to the Gentiles: and the holy city shall they trample under foot two and forty months.
But do not measure the outer courtyard of the temple; leave it out, because it has been given to the Gentiles, and they will trample on the holy city for forty-two months.
But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.
Do not bother measuring the outer court because it has been handed over to the Outlaws. They will trample the Holy City for forty-two months.
"Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the court: Ezekiel 40:17-20, Ezekiel 42:20
leave out: Gr. cast out
it is: Revelation 13:1 - Revelation 18:24, Psalms 79:1, Lamentations 1:10, Luke 21:24, 2 Thessalonians 2:3-12, 1 Timothy 4:1-3, 2 Timothy 3:1-6
and the: Revelation 21:2, Revelation 22:19, Isaiah 48:2, Isaiah 52:1, Matthew 4:5, Matthew 27:53
tread: Daniel 7:19, Daniel 8:10, Daniel 8:24, Daniel 8:25, Matthew 5:13, Hebrews 10:29
forty: Revelation 11:3, Revelation 11:11, Revelation 12:6, Revelation 13:5, Numbers 14:34, Daniel 7:25, Daniel 12:7, Daniel 12:11, Daniel 12:12
Reciprocal: Leviticus 14:45 - break down 1 Kings 6:36 - the inner 1 Kings 18:1 - after many days Nehemiah 11:18 - the holy Psalms 74:3 - the perpetual Psalms 102:23 - He weakened Ecclesiastes 3:17 - for Isaiah 1:21 - become Isaiah 5:5 - trodden down Isaiah 16:4 - oppressors Isaiah 20:3 - three Isaiah 24:13 - there Isaiah 28:3 - shall Isaiah 51:23 - Bow Isaiah 60:15 - thou Isaiah 63:18 - our Isaiah 64:10 - General Jeremiah 12:10 - trodden Jeremiah 14:21 - disgrace Jeremiah 51:51 - for strangers Ezekiel 4:6 - each day for a year Ezekiel 41:1 - to the temple Ezekiel 42:1 - the utter court Ezekiel 42:16 - the measuring reed Daniel 8:13 - to be Daniel 8:14 - Unto Daniel 11:36 - till Mark 13:2 - there Luke 10:2 - are Revelation 11:9 - three Revelation 11:18 - the nations Revelation 12:14 - for a time Revelation 16:10 - upon Revelation 21:15 - a golden
Cross-References
So the beginning of his kingdom came to be Babel, and Erech, and Accad and Calneh, in the land of Shinar.
For this cause, was the name thereof called Babel; because there, did Yahweh confuse the speech of all the earth, - and, from thence, did Yahweh scatter them abroad, over the face of all the earth.
And Lot chose for himself all the circuit of the Jordan, so Lot brake up eastwards, - and they separated themselves, each man from his brother:
And it came to pass, in the days of Amraphel, king of Shinar, Arioch, king of Ellasar, - Chedorlaomer king of Elam, and Tidal king of Goim,
And it shall come to pass in that day, That My Lord will again a second time set his hand, to possess himself of the remnant of his people, - who shall be left - from Assyria and from Egypt and from Pathros and from Ethiopia and from Elam and from Shinar and from Hamath and from the Coastlands of the sea;
and the Lord gave into his hand Jehoiakim king of Judah, and a part of the vessels of the house of God, and he brought them into the land of Shinar, into the house of his gods, - and, the vessels, brought he into the treasure-house of his gods.
And he said unto me, To build for it a house in the land of Shinar, - so shall it be ready, and they shall settle it there, upon its own base?
Gill's Notes on the Bible
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.
Barnes' Notes on the Bible
But the court which is without the temple - Which is outside of the temple proper, and, therefore, which does not strictly pertain to it. There is undoubtedly reference here to the âcourt of the Gentiles,â as it was called among the Jews - the outer court of the temple to which the Gentiles had access, and within which they were not permitted to go. For a description of this, see the notes on Matthew 21:12. To an observer this would seem to be a part of the temple, and the persons there assembled a portion of the true worshippers of God; but it was necessarily neither the one nor the other. In forming an estimate of those who, according to the Hebrew notions, were true worshippers of God, only those would be regarded as such who had the privilege of access to the inner court, and to the altar. In making such an estimate, therefore, those who had no nearer access than that court, would be omitted; that is, they would not be reckoned as necessarily any part of those who were regarded as the people of God.
Leave out, and measure it not - Margin, âcast out.â So the Greek. The meaning is, that he was not to reckon it as pertaining to the true temple of worshippers. There is, indeed, a degree of force in the words rendered âleave out,â or, in the margin, âcast outâ - εÌÌκβαλε εÌÌÎ¾Ï ekbale exoÌ - which implies more than a mere passing by, or omission. The word (εÌκβαÌÎ»Î»Ï ekballoÌ) usually has the idea of âforceâ or âimpluseâ (Matthew 8:12; Matthew 15:17; Matthew 25:30; Mark 16:9; Acts 27:38, et al.); and the word here would denote some decisive or positive act by which it would be indicated that this was not any part of the true temple, but was to be regarded as pertaining to something else. He was not merely not to mention it, or not to include it in the measurement, but he was to do this by some act which would indicate that it was the result of design in the case, and not by accidentally passing it by.
For it is given unto the Gentiles - It properly pertains to them as their own. Though near the temple, and included in the general range of building, yet it does not pertain to those who worship there, but to those who are regarded as pagan and strangers. It is not said that it was then given to the Gentiles; nor is it said that it was given to them to be overrun and trodden down by them, but that it pertained to them, and was to be regarded as belonging to them. They occupied it, not as the people of God, but as those who were without the true church, and who did not pertain to its real communion. This would find a fulfillment if there should arise a state of things in the church in which it would be necessary to draw a line between those who properly constituted the church and those who did not; if there should be such a condition of things that any considerable portion of those who professedly pertained to the church ought to be divided off as not belonging to it, or would have such characteristic marks that it could be seen that they were strangers and aliens. The interpretation would demand that they should sustain some relation to the church, or that they would seem to belong to it - as the court did to the temple; but still that this was in appearance only, and that in estimating the true church it was necessary to leave them out altogether. Of course this would not imply that there might not be some sincere worshippers among them as individuals - as there would be found usually, in the court of the Gentiles in the literal temple, some who were proselytes and devout worshippers, but what is here said relates to them as a mass or body that they did not belong to the true church, but to the Gentiles.
And the holy city - The whole holy city - not merely the outer court of the Gentiles, which it is said was given to them, nor the temple as such, but the entire holy city. There is no doubt that the words âthe holy cityâ literally refer to Jerusalem - a city so called because it was the special place of the worship of God. See the notes on Matthew 4:5; compare Nehemiah 11:1, Nehemiah 11:18; Isaiah 52:1; Daniel 9:24; Matthew 27:53. But it is not necessary to suppose that this is its meaning here. The âholy city,â Jerusalem, was regarded as sacred to God - as his dwelling-place on earth, and as the abode of his people, and nothing was more natural than to use the term as representing the church. Compare the Galatians 4:26 note; Hebrews 12:22 note. In this sense it is undoubtedly used here as the whole representation is emblematical. John, if he were about to speak of anything that was to occur to the church, would, as a native Jew, be likely to employ such language as this to denote it.
Shall they tread under foot - That is, the Gentiles above referred to; or those who, in the measurement of the city, were set off as Gentiles, and regarded as not belonging to the people of God. This is not spoken of the Gentiles in general, but only of that portion of the multitudes that seemed to constitute the worshippers of God, who, in measuring the temple, were set off or separated as not properly belonging to the true church. The phrase âshould tread under footâ is derived from warriors and conquerors, who tread down their enemies, or trample on the fields of grain. It is rendered in this passage by Dr. Robinson (Lexicon), âto profane and lay waste.â As applied literally to a city, this would be the true idea; as applied to the church, it would mean that they would have it under their control or in subjection for the specified time, and that the practical effect of that would be to corrupt and prostrate it.
Forty and two months - Literally, this would be three years and a half; but if the time here is prophetic time - a day for a year - then the period would be twelve hundred and sixty years - reckoning the year at 360 days. For a full illustration of this usage, and for the reasons for supposing that this is prophetic time, see the notes on Daniel 7:25. See also Editorâs Preface, p. 25: In addition to what is there said, it may be remarked, in reference to this passage, that it is impossible to show, with any degree of probability, that the city of Jerusalem was âtrampled under footâ by the Romans for the exact space of three years and a half. Prof. Stuart, who adopts the opinion that it refers to the conquest of Jerusalem by the Romans, says, indeed, âIt is certain that the invasion of the Romans lasted just about the length of the period named, until Jerusalem was taken. And although the city itself was not besieged so long, yet the metropolis in this case, as in innumerable others in both Testaments, appears to stand for the country of Judaea.â But it is to be remembered that the affirmation here is, that âthe holy cityâ was thus to be trodden under foot; and even taking the former supposition, in what sense is it true that the âwhole countryâ was âtrodden under footâ by the Romans only three years and a half?
Even the wars of the Romans were not of that exact duration; and, besides, the fact was that Judaea was held in subjection, and trodden down by the Romans for centuries, and never, in fact, regained its independence. If this is to be literally applied to Jerusalem, it has been âtrodden down by the Gentiles,â with brief intervals, since the conquest by the Romans, to the present time. There has been no precise period of three years and a half, in respect to which the language used here would be applicable to the literal city of Jerusalem. In regard, then, to the proper application of the language which has thus been explained Revelation 11:1-2, it may be remarked, in general, that, for the reasons just stated, it is not to be taken literally. John could not have been directed literally to measure the temple at Jerusalem, and the altar, and the worshippers; nor could he have been requested literally to leave out, or âcast outâ the court that was without; nor could it be meant that the holy city literally was to be trodden under foot for three years and a half. The language clearly is symbolical, and the reference must have been to something pertaining to the church. And, if the preceding exposition of the tenth chapter is correct, then it may be presumed that this would refer to something that was to occur at about the period there referred to. Regarding it, then, as applicable to the time of the Reformation, and as being a continuation of the vision in Revelation 10:1-11, we shall find, in the events of that period, what would be properly symbolized by the language used here. This will appear by reviewing the particulars which have been explained in these verses:
(1) The command to âmeasure the temple of God,â Revelation 11:1. This, we have seen, was a direction to take an estimate of what constituted the true church; the very work which it was necessary to do in the Reformation, for this was the first point which was to be settled, whether the papacy was the true church or was the antichrist. This involved, of course, the whole inquiry as to what constitutes the church, alike in reference to its organization, its ministry, its sacraments, and its membership. It was long before the Reformers made up their minds that the papacy was not the true church; for the veneration which they had been taught to cherish for that lingered long in their bosoms. And even when they were constrained to admit that that corrupt communion was the predicted form of the great apostasy - antichrist - and had acquired boldness enough to break away from it forever, it was long before they settled down in a uniform belief as to what was essential to the true church. Indeed, the differences of opinion which prevailed, the warm discussions which ensued, and the diversities of sect which sprang up in the Protestant world, showed with what intense interest the mind was fixed on this question, and how important it was to take an exact measurement of the real church of God.
(2) The direction to âmeasure the altar.â This, as we have seen, would relate to the prevailing opinions on the subject of sacrifice and atonement; on the true method of a sinnerâs acceptance with God; and, consequently, on the whole subject of justification. As a matter of fact, it need not be said that this was one of the first questions which came before the Reformers, and was one which it was indispensable to settle, in order to a just notion of the church and of the way of salvation. The papacy had exalted the Lordâs supper into a real sacrifice; had made it a grand and essential point that the bread and wine were changed into the real body and blood of the Lord, and that a real offering of that sacrifice was made every time that ordinance was celebrated; had changed the office of the ministers of the New Testament from preachers to that of priests; had become familiar with the terms altar, and sacrifice, and priest hood, as founded on the notion that a real sacrifice was made in the âmassâ; and had fundamentally changed the whole doctrine respecting the justification of a sinner before God. The altar in the Roman Catholic communion had almost displaced the pulpit; and the doctrine of justification by the merits of the great sacrifice made by the death of our Lord, had been superseded by the doctrine of justification by good works, and by the merits of the saints. It became necessary, therefore, to restore the true doctrine respecting sacrifice for sin, and the way of justification before God; and this would be appropriately represented by a direction to âmeasure the altar.â
(3) The direction to take an estimate of those âwho worshipped in the temple.â This, as we have seen, would properly mean that there was to be a true estimate taken of what constituted membership in the church, or of the qualifications of those who should be regarded as true worshippers of God. This, also, was one of the first works necessary to be done in the Reformation. Before that, for ages, the doctrine of baptismal regeneration had been the established doctrine of the church; that all that was necessary to membership was baptism and confirmation, was the common opinion; the necessity of regeneration by the influences of the Holy Spirit, as a condition of church membership, was little understood, if not almost wholly unknown; and the grand requisition in membership was not holy living, but the observance of the rites and ceremonies of the church. One of the first things necessary in the Reformation was to restore to its true place the doctrine laid down by the Saviour, that a change of heart that regeneration by the Holy Spirit - was necessary to membership in the church, and that the true church was composed of those who had been thus renewed in the spirit of their mind. This great work would be appropriately symbolized by a direction to take an estimate of those who âworshipped in the temple of Godâ; that is, to settle the question who should be regarded as true worshippers of God, and what should be required of those who professed to be such worshippers. No more important point was settled in the Reformation than this.
(4) The direction to leave out, or to âcast outâ the court without the temple. This, as we have seen, would properly mean that a separation was to be made between what was the true church and what was not, though it might seem to belong to it. The one was to be measured or estimated; the other was to be left out, as not pertaining to that, or as belonging to the Gentiles, or to paganism. The idea would be, that though it; professedly pertained to the true church, and to the worship of God, yet that it deserved to be characterized as paganism. Now this will apply with great propriety, according to all Protestant notions, to the manner in which the papacy was regarded by the Reformers, and should be regarded at all times. It claimed to be the true church, and to the eye of an observer would seem to belong to it, as much as the outer court seemed to pertain to the temple. But it had the essential characteristics of paganism, and was, therefore, properly to be left out, or, cast out, as not pertaining to the true church.
Can anyone doubt the truth of this representation as applicable to the papacy? Almost everything that was unique in the ancient pagan systems of religion had been introduced into the Roman communion; and a stranger at Rome would see more that would lead him to feel that he was in a pagan land, than he would that he was in a land where the pure doctrines of Christianity prevailed, and where the worship was celebrated which the Redeemer hack designed to set up on the earth. This was true not only in the pomp and splendor of worship, and in the processions and imposing ceremonials; but in the worship of images, in the homage rendered to the dead, in the number of festival days, in the fact that the statues reared in pagan Rome to the honor of the gods had been reconsecrated in the service of Christian devotion to the apostles, saints, and martyrs; and in the robes of the Christian priesthood, derived from those in use in the ancient pagan worship. The direction was, that, in estimating the true church, this was to be âleft out,â or âcast outâ; and, if this interpretation is correct, the meaning is, that the Roman Catholic communion, as an organized body, is to be regarded as no part of the true church - a conclusion which is inevitable, if the passages of Scripture which are commonly supposed by Protestants to apply to it are correctly applied. To determine this, and to separate the true church from it, was no small part of the work of the Reformation.
(5) The statement that the holy city was to be trodden under foot, Revelation 11:2. This, as we have seen, must mean that the true church would thus be trodden down by those who are described as âGentiles.â So far as pure religion was concerned; so far as pertained to the real condition of the church, and the pure worship of God, it would be as if the whole holy city where God was worshipped were given into the hands of the Gentiles, and they should tread it down, and desecrate all that was sacred for the time here referred to. Everything in Rome at the time of the Reformation would sustain this description. âIt is incredible,â says Luther, on his visit to Rome, âwhat sins and atrocities are committed in Rome; they must be seen and heard to be believed. So that it is usual to say: âIf there be a hell, Rome is built above it; it is an abyss from which all sins proceed.ââ So again he says: âIt is commonly observed that he who goes to Rome for the first time, goes to seek a knave there; the second time he finds him; and the third time he brings him away with him under his cloak. But now, people are become so clever, that they make the three journeys in one.â
So Machiavelli, one of the most profound geniuses in Italy, and himself a Roman Catholic, said, âThe greatest symptom of the approaching ruin of Christianity is, that the nearer we approach the capital of Christendom, the less do we find of the Christian spirit of the people. The scandalous example and crimes of the court of Rome have caused Italy to lose every principle of piety and every religious sentiment. We Italians are principally indebted to the church and to the priests for having become impious and profane.â See DâAubigneâs âHistory of the Reformation,â p. 54, ed. Phila. 1843. In full illustration of the sentiment that the church seemed to be trodden down and polluted by paganism, or by abominations and practices that came out of paganism, we may refer to the general history of the Roman Catholic communion from the rise of the papacy to the Reformation. For a sufficient illustration to justify the application of the passage before us which I am now making, the reader may be referred to the notes on Revelation 9:20-21. Nothing would better describe the condition of Rome previous to and at the time of the Reformation - and the remark may be applied to subsequent periods also - than to say that it was a city which once seemed to be a Christian city, and was not improperly regarded as the center of the Christian world and the seat of the church, and that it had been, as it were, overrun and trodden down by pagan rites and customs and ceremonies, so that, to a stranger looking on it, it would seem to be in the possession of the âGentilesâ or the pagans.
(6) The time during which this was to continue - âforty-two monthsâ; that is, according to the explanation above given, twelve hundred and sixty years. This would embrace the whole period of the ascendency and prevalence of the papacy, or the whole time of the continuance of that corrupt domination in which Christendom was to be trodden down and corrupted by it. The prophet of Patmos saw it in vision thus extending its dreary and corrupting reign, and during that time the proper influence of Christianity was trampled down, and the domination of practical paganism was set up where the church should have reigned in its purity. Thus regarded, this would properly express the time of the ascendency of the papal power, and the end of the âforty-two months,â or twelve hundred and sixty years, would denote the time when the influence of that power would cease. If, therefore, the time of the rise of the papacy can be determined, it will not be difficult to determine the time when it will come to an end. But for a full consideration of these points the reader is referred to the extended discussion on Daniel 7:25. See also Editorâs Preface, p. 25. As the point is there fully examined it is unnecessary to go into an investigation of it here.
The general remark, therefore, in regard to this passage Revelation 11:1-2 is, that it refers to what would be necessary to be done at the Reformation in order to determine what is the true church and what are the doctrines on which it is based; and to the fact that the Roman Catholic communion, to which the church had been given over for a definite time, was to be set aside as not being the true church of Christ.
Clarke's Notes on the Bible
Verse Revelation 11:2. But the court-is given unto the Gentiles — The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans,) who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period.
