Revelation 11:1 - Exposition

And there was given me a reed like unto a rod. We are not told by whom the reed is given, but in Revelation 21:1-27 . the angel has the reed, and so also in Ezekiel 40:1-49 ., upon which the incident seems founded (see Ezekiel 40:1-49 .; and cf. the reference to the outer court in Ezekiel 40:17 ). The reed is "like a rod;" that is, like to a staff. It is for a measuring line, as in Zechariah 2:1 . And the angel stood, saying. Omit all except "saying,'' as in the Revised Version. λέγων is used absolutely, not as qualifying κάλαμος , "reed," as Andreas (cf. Revelation 4:1 ; Revelation 14:7 ; Revelation 19:6 ). Rise, and measure the temple of God; rather, rouse and measure, etc. The imperative verb does not imply anything as to the previous position of St. John. "The temple" is ναός , the shrine or dwelling place of God (as in verse 19; also Revelation 3:12 ; Revelation 7:15 ), the inner temple, as distinguished from the outer court next mentioned. It scarcely seems possible to doubt that the temple is here figuratively used of the faithful portion of the Church of Christ. The word is plainly thus used in Revelation 3:12 and Revelation 7:15 ; and is frequently found with this signification in St. Paul's writings, which were probably known to St. John. Dusterdieck and others think that St. John refers literally to the temple at Jerusalem, and to the earthly Jerusalem. But, if so, this portion of the Apocalypse stands self condemned as a prediction which was falsified within a year or two of its enunciation; for in verse 13 it is expressly stated that the tenth part of the city fell. And nowhere else in the book do Jerusalem and the temple signify the earthly places. The object of the measurement is generally thought to be to set apart or mark off that which is measured from that which is felt without; but opinions vary as to why the temple is thus set apart, some thinking that it is the literal temple which is given over to destruction, others believing that the measuring is a token of the preservation of the Church of God. But may not the command have been given to St. John in order to direct his attention to the size of the Church of God? This is the common meaning of the expression throughout the Bible; it is so in Zechariah 2:1-5 , a passage upon which this is possibly founded; and it is so in Revelation 21:15 . Moreover, there seems a good explanation of the reason why such an incident, thus explained, should occur here. The six trumpets have spoken of the large portions of mankind against whom they were directed; the sixth has declared that men did nevertheless not repent. The seventh trumpet is about to announce yet more terrible woe for the worldly; and, previous to this, a brief but vivid description is given of the oppression to be suffered by the Church—a description inserted here in order to lead up to, and demonstrate the absolute necessity for, the terrible final judgment. Among the ungodly are even some who are nominally members of the Church, who are typified by the outer court. No one could be more conscious that only a portion of the Church—"the elect"—was to be saved than the writer of the Epistles to the seven Churches (Revelation 1-3.). Might not the seer and his hearers be inclined to ask, "Who, then, can be saved? Are there any who escape when so much is said about the punishment in store for men?" In answer to such questions, the seer is bidden to remember, what is apt to be forgotten in the dejection caused by the contemplation of the huge amount of wickedness which undoubtedly exists in the world, viz. the large number of good men who form God's staple. It is to be noticed, also, that no mention is made of the command being actually carried out. It is as if the uttering of the command were sufficient to direct the attention of St. John to the fact which was to be conveyed to him, and that, therefore, the necessity for carrying out the injunction existed no longer. It therefore seems probable that "the temple" must be interpreted symbolically. It is the dwelling place of God, the place in which he is worshipped; that is, the multitude of true believers, or the faithful Church. St. John is bidden to measure it, in order to sustain the faith and hope of himself and his hearers. It is placed in antithesis to the outer court, the faithless portion of the visible Church of God, which is given over to the Gentiles—the type of all that is worldly. And the altar, and them that worship therein. The altar of incense alone stood within the ναός ; but this may be only an accessory detail in the general description, and not to be pressed to a particular interpretation. "Them that worship therein" directs our thoughts to the individual members of the one body which collectively is "the temple."