of sovereign grace being in one place symbolized by a city, and in another, by a feast.

All the walls of the city are here spoken of as one continuous wall, indicating the complete protection afforded by it, leaving no room or opening by which an enemy may be introduced. There can be no doubt, however, that the means of security are the same, whether the figure be singular or plural: as it is said, Is. xxvi. 1, 3, “In that day, [that is, in the day of the feast of fat things,] shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks ;" and Ps. cxxii. 7, " Peace be within thy walls, and prosperity within thy palaces." So, Ps. li. 18, "Do good in thy good pleasure unto Zion build thou the walls of Jerusalem." So it was said of Jerusalem Jer. xv. 20, "I will make thee unto this people a fenced brazen wall." While of Babylon, it is said, "Her foundations are destroyed, her walls are thrown down." "Yea, the wall of Babylon shall fall." "The broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire.” (Jer. i. 18, li. 44, 58.) The height of the wall of the holy city being particularly specified in a subsequent verse, we defer our remarks on that particular feature for the present. The wall itself we take to be a symbol of the righteousness of JEHOVAH, which, imputed to the disciple, furnishes a complete protection against the powers of legal accusation. On this account it is most appropriately represented as a barrier " great and high," while it corresponds in effect with the divine assurance, (Zech. ii. 5,) referred to on a former occasion, (§ 452.)

'And had twelve gates.'—" Our feet shall stand within thy gates, O Jerusalem," says David, Ps. cxxii. 2, 3. Jerusalem is builded as a city that is compact together. It cannot be of the literal Jerusalem that the Psalmist is here speaking; for the king of Israel could not consider it extraordinary that his feet should stand within the gates of his own city, or that the city in which he actually dwelt should be compactly built like a city. If we take into view, however, the spiritual application of the Psalm, and suppose David to be speaking of the plan of redemption, or vision of peace, we perceive immediately the peculiar force of the comparison. Of this economy, or plan, it may be said that its divine author has caused it to possess arrangements analogous to those of a well-built and well-fortified city; and that it is indeed a subject of praise to be permitted to come within the compass of its protection-if we may but stand within its gates.

Such is the holy city here revealed from heaven: not the way of salvation itself, but one of the figures or symbolical pictures by which that way is represented; for there is but one way in fact, and that is in and through Christ. As Jesus himself declares, Matt. vii. 13 and 14, "Strait is the gate and narrow is the way that leadeth unto life;" and John x. 9, and

xiv. 6, "I am the door: by me if any man enter in, he shall be saved, and shall go in and out and find pasture." "I am the way, the truth, and the life: no man cometh unto the Father but by me." Of which way it is also said, Rom. v. 1, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom we have access by faith into this grace wherein we stand." "For through him (Eph. iv. 18) we have access by one Spirit unto the Father."

The means of salvation are in Christ alone-his merits. To be adopted in him is to partake of these merits, and there is no other name or way whereby we can be saved. It is the exhibition of this way, and not the way itself, which is represented as having twelve gates. The purpose of these several avenues, we may understand better when we come to consider what it is that is admitted by them into the city.

6

§ 485. And at' or over the gates twelve angels, and names superscribed, which are of the twelve tribes of Israel.'-The angel, apparently representing the judge or ruler of a tribe, is stationed over the gate, and the name of the tribe subject to each of these judges, or angels, is written over the gate; thus each tribe may be said to have the privilege of entering by the gate bearing its name, subject to the judgment of the angel. The gates of a fortified city are usually apertures in the wall, the bulwark extending over them, and the thickness of the wall allowing room for the accommodation of the sentinel over the gate, or even to allow of an apartment for a small body of soldiers, (corps de garde,) and perhaps in ancient times for the administration of justice; the courts being held at the gate.

The angel at the gate is not merely a porter, his duty is to prevent the entrance of every one not privileged to enter. In this respect he acts the part of a judge. His seat at the gate is a throne or tribunal of judgment; as it is said of the spiritual Jerusalem, Ps. cxxii. 5, "There are set thrones, (seats,) the thrones of the house of David"-tribunals of judgment. "Thither the tribes go up," it is said, "the tribes of the Lord, unto the testimony of Israel;" and the reason given for thus going up, is that there the thrones of judgment are set. We may suppose these tribes to represent elements of doctrine, of which there are twelve classes, the angel being the revelation of truth operating as a criterion by which the elements of each class are to be tried. These doctrinal elements may be said to go up to the spiritual city to bear testimony; inasmuch as each of them furnishes its portion of evidence in favour of God's plan of salvation, that is, each portion admitted to be correct by the judge or angel at the gate. This portion we may suppose to be identic with the twelve thousand of each tribe, sealed the servants of God, (Rev. vii. 4-8.)

The angel, or

preside as such.

judge, however, may not be the member of a tribe, or

66

Verily, verily," said Jesus to his apostles, "ye which

have followed me, in the regeneration, (the new creation,) when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel," (Matt. xix. 28.) This epoch of the regeneration, we may suppose to be now apocalyptically reached— the Son of Man is seen sitting in the throne of his glory, (the great white throne,) having made all things new-having regenerated all things. The holy Jerusalem, as a city compactly built, is exhibited; and the tribes, the elements of the first dispensation, are now going up to bear their testimony to the truth of the covenant of grace ;-the leading elements of the gospel revelation (the twelve apostles) being the appointed judges; in other words, the revelation of the first testament is now being judged by that of the new.

Perhaps a just interpretation of the names of the twelve tribes and of the twelve apostles might throw light on this illustration, showing in what manner certain gospel elements operate in discriminating between doctrines according with or opposed to the economy of grace,-judging, in fact, of the application made of different principles of the legal dispensation. But this may not be necessary. The mystic number twelve may, as a whole, represent either of the dispensations. The twelve angels may represent the law and the testimony, acting as judges, and admitting no principle into a just view of the economy of redemption inconsistent with its truth; or they may represent elements of the gospel testimony alone, acting in the same capacity, as judges or as keepers of the gate, in preventing the entrance of any element of doctrine into this vision of peace, inconsistent with the ruling element of sovereign grace.* The judgment of the angels or keepers of the gates, we suppose to be a figure nearly equivalent to that of the judgment by the books; as we see by the last verses of these two chapters, (Rev. xx. 15, and xxi. 27,) that those not written in the book of life are cast into the lake of fire; and those only which are written in this book are permitted to enter the city.

'On the east three gates; on the north three gates,' &c.-The city was quadrangular, and had an equal number of gates on each of its sides. The whole earth, in the time of the apostles, was considered an area of a corresponding figure. The city thus presented its gates on all sides-symbolizing perhaps the universality of this city of refuge, as open to all sects or denomi

* We noticed in the enumeration of the numbers sealed, (§ 176,) the substitution of the tribe of Manasseh (forgetfulness) for that of Dan, (judgment.) Corresponding with this, we may suppose none of the elements of judgment to be admissible in the economy of grace; the apostles (angels or messengers of the gospel revela tion) being judges, (sentinels at the gates.) Or, as angels are messengers, and prophets as well as apostles are messengers, these porters at the gate may represent twelve prophets, indicating by their predictions the elements admissible into the plan of redemption.

nations, or principles of such sects, by whatever name they might be called, provided only that they are found written in the Lamb's book of life; or provided they were not elements working abomination or making a lie. That is, they must be principles peculiar to God's plan of salvation, and containing nothing inconsistent with it-every other consideration being immaterial; or, as we might say, it being immaterial otherwise, from what quarter they came. These four sides or quarters of the city, however, may afford the material of further analysis, corresponding perhaps with the figurative use of the same points of compass in other portions of Scripture; as in the last chapter of the prophecies of Ezekiel, where it is said the holy oblation shall be offered foursquare, with the possession of the city.

V. 14. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.

Καὶ τὸ τεῖχος τῆς πόλεως ἔχων θεμελίους δώδεκα, καὶ ἐπ ̓ αὐτῶν δώδεκα ὀνόματα τῶν δώδεκα ἀποστόλων τοῦ ἀρνίου.

§ 486. It is not said that the city itself had twelve foundations. The foundation of the city was the mountain, or rock; as it is said, "Other foundation can no man lay than that which is laid, which is Jesus Christ.” Neither are we to suppose the city to have twelve walls, with each a foundation; but in an exhibition of the plan of salvation, the means of defence or protection may be shown to depend upon a certain number of principles. To set forth these principles is to set forth the foundation of the wall. "As a wise master-builder," says Paul, "I have laid the foundation, and another buildeth thereon; but let every man take heed how he buildeth thereupon," (1 Cor. iii. 10, 11.) Here the foundation of instruction appears to be alluded to, rather than the foundation of salvation. Paul had preached to the Gentiles in such a way as to lay a foundation of instruction for teachers or preachers succeeding him. He expected them to build upon or to follow up this instruction; but he cautions them, in doing this, not to cause it to appear that there is any other foundation for the hopes of the disciple than that which is laid in the merits of Christ.

The true wall of salvation-the protection against the wrath to come must be the righteousness of Jesus Christ: the imputed righteousness of God. The wall is to the city what the breastplate or cuirass is to the warrior. What the mansion or house is to him that inhabits it-what the bulwark is to the fortress-what the robe is to him that wears it-the righteousness or merit of Christ, comprehending his work of propitiation, is to the disciple.

It is not said that the apostles constitute these foundations, but only that their names are in or upon the foundations. We may suppose all of them, like Paul, by their teaching, to have laid the foundation for exhibiting the righteousness of Christ as the wall of salvation. The apocalyptic city is

not the economy of grace itself, but a representation of it; and this representation may be said to require the exposition of certain fundamental principles which the apostles have been the instruments of setting forth. The names of these inspired teachers, properly interpreted, might afford some clue to these several principles, but we are not obliged to consider each apostle as maintaining a particular doctrine essential to this exhibition of the righteousness of Christ as a wall or defence; the twelve may represent, as a whole, the gospel development from which so many fundamental principles are to be gathered. This appears the more probable, when we consider that we have no particular account of the teachings of some of the apostles ; that two of the evangelists were not apostles, and that Paul himself was not one of the twelve.*

Vs. 15-17. And he that talked with me, had a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal. And he measured the wall thereof, a hundred (and) forty (and) four cubits, (according) to the measure of a man, that is, of the angel.

Καὶ ὁ λαλῶν μετ ̓ ἐμοῦ εἶχε μέτρον κάτ λαμον χρυσοῖν, ἵνα μετρήσῃ τὴν πόλιν καὶ τοὺς πυλῶνας αὐτῆς καὶ τὸ τεῖχος αὐτῆς. Καὶ ἡ πόλις τετράγωνος κεῖται, καὶ τὸ μῆς κος αὐτῆς ὅσον καὶ τὸ πλάτος. καὶ ἐμέτρησε τὴν πόλιν τῷ καλάμῳ ἐπὶ σταδίους δώδεκα χιλιάδων· τὸ μῆκος καὶ τὸ πλάτος καὶ τὸ ὕψος αὐτῆς ἰσά ἐστι. Καὶ ἐμέτρησε τὸ τεῖχος αὐτῆς ἑκατὸν τεσσαράκοντα τεσσάρων πηχῶν, μέτρον ἀνθρώπου, ὃ ἐστιν ἀγγέλου.

$ 487. And he that talked with me had a golden reed,' &c.-Something similar to this occurs Rev. xi. 1, 2. On that occasion, however, the reed was an ordinary measuring rod, and no admeasurement appears to have been actually made, apparently for the reason we have there assigned, (§ 236.) Here the reed is said to be of gold. Its material is truth. A particular element of truth is represented as a measure or criterion of judgment; and the instrument is actually employed, directing our attention to the dimensions detailed; the angel, messenger, or means of development, revealing

We are to recollect that at the time of the vision, the gospel revelation was not complete, the Apocalypse itself being part of it; neither were the several books of the New Testament, or even of the Old, collected into one well-known volume, to which reference might be made as at the present day. In speaking of the Old and New Testament writings, therefore, there was almost a necessity for the metonymy here supposed, that of putting the tribes for one, and the apostles for the other; and the number one hundred and forty-four for the instruction to be derived from both.

As we have supposed the Old Testament revelation (represented by the twelve angels with the names of the twelve tribes over the gates) to afford such means of discrimination, as to prevent the admission of inconsistent principles into the view of God's plan of salvation; so, the entire revelation of the New Testament (the twelve foundations with the names of the twelve apostles) may be contemplated as affording the means of exhibiting the righteousness of Christ as the protecting wall of the same divine plan of redemption.