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had been pleased to bestow on them, in order to accomplish his divine purposes.

And kill them. It does not appear from the text, as if they would be taken prisoners within the walls of the great city, nor killed in a civil commotion. I am rather disposed to believe, that they are brought there for the purpose of gratifying its inhabitants, and put to death by public execution. This atrocious act is done by the beast after its ascension from the bottomless pit, during an expedition to Palestine, after which, having received warning from his infernal supporter, he suddenly marches away with his army. For this infidel king and his army are not among those, who were struck with fear and dismay upon the resurrection of the witnesses, verse 12. 13. They are probably the last of all the holy martyrs; and by this heinous crime, the beast will fill the measure of his wickedness to the brim.

Verse 8. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9. And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10. And they that dwell upon the earth shall rejoice ove them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwell on the earth.

Verse 8. Their dead bodies shall lie. The original is και τα πτώματα αυτων, and seems intentionally to withhold any expression about the position, in which the bodies of the two witnesses are exposed during these three days and a half. The authors of our common version have added the words "shall lie," after Luther's translation; the Latin Vulgate also has "jacebunt." The poitison of their dead bodies, no doubt, depends on the manner of death they shall suffer, which is here equally concealed; un

less we can draw a conclusion from the words "where also our Lord was crucified," which seem to indicate a similar manner of death with that of their Lord and Saviour.

In the street of the great city. J have seen the arguments of those learned men, who contend that the great city in the Revelation, always means the Roman or Latin empire; but I am also aware of the embarrassments, by which they were driven to this untenable ground. The more ancient advocates for this opinion, not aware of the great precision of St. John in this prophecy, have applied too many emblematical terms indefinitely to the Roman empire; and the latest modern writers seem to have been biased, by the dazzling occurrences of the French Revolution. These worthy men do not sufficiently distinguish between the earth, the great city, the ten-horned beast of the sea, the spiritual Babylon, the false prophet, and the great scarlet whore; most of these emblems with them, signify too much the same thing. It appears evident to my mind, that this great city can neither be Rome, spiritual Babylon, nor the Roman empire. For when the seventh vial is poured out into the air, Rev. XVI, 19. St. John describes its influence on the great city, which is thereby divided into three parts; but Babylon is then only brougth into remembrance before the Lord, because her get severer judgment is much later, and belongs to the very last effects of the seventh vial, where the dregs of the fierceness of his wrath shall be poured out on her devoted head. Here the distinction between this great city and Babylon is apparent; and as to the learned Faber's opinion on this point, I would only say: A city often signifies a church in prophetic language, chap. XXI, 10 Ezek. XL-XLVIII, but never a whole empire, and cannot signify the Roman empire in its divisions into Kingdoms, in this place.

After mature deliberation on this subject, I feel confident to say, this is a literal and not a figurative expression it is properly a city, and actually no other than the

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city Jerusalem; viewed through a prophetic vista, as it shall be again rebuilt and greatly enlarged at a future period. The Greek word λαTEα, which our version has rendered street, should be translated the public square, or market-place, the forum of the great city. See Math. VI, 5. Apoc. xx1, 21. and chap. XXII, 2. This city is not expressly named Jerusalem, but designated by three prominent features of her character, by which she will stand perfectly distinguished at that time, and sufficiently known, to dissuade the children of God from making it their choice of habitation on her first future re-establishment. She is spiritually called Sodom, because the moral character of her inhabitants generally, will be similar to that of the people of Sodom; she is also termed Egypt, because she will reduce the people of God within her power, at a future period, to a still more wretched state of bondage, than what they even now suffer, out of which the two witnesses attempted to rescue them, as of old Moses and Aaron delivered Israel out of Egypt. This description the Lord, (who himself dictated this account of the two witnesses, in his own language to St. John) terms Varixas, spiritually, or figuratively, which may indicate, that all the preceeding and following part of this prophetic narative, is to be understood in a more proper, and literal sense of the words. And thus he proceeds to define the city intended, by a historical mark, saying, "where also our Lord was crucified." According to Gill and Faber, the Greek word oxov, where, in this passage, comprehends the whole Roman empire. But Bengelius contends that it has the same signification here, as Joh xix, 20. xx, 12; and that it is not properly the Lord's intention to make us acquainted with the city here, though it is more clearly described by this mark, as much more to designate the market-place, or forum, where the bodies of the two witnesses will be exposed to public view. From these words we may also draw a

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conclusion as to the future enlargement of Jerusalem. Golgatha at the time of our Lord's crucifixion, was at a distance from the city, but at the time to which this prophecy alludes, it will be either the market-place or the forum. The Vulgate Latin reads instead of our Lord, ubi et Dominus eorum crucifixus est, were also their Lord was erusified, which is also the reading of most ancient versions. This reading would best accord with the supposi tion, that the Lord himself has addressed this account of the witnesses to St. John, as I am induced to believe from the 3d verse, And I will give power unto my two witnesses. Verse 9. And they of the people, and kindreds, and tongues, and nations. Here is another strong proof, that this great city cannot mean the Roman empire. For this empire contains many whole nations, and tongues; but the inhabitants or spectators in this city, are a collection Ex Tay λawv, out of many nations, peoples and tongues, who have here taken up their residence, made new establishments, or gathered themselves for purposes of trade and merchandize. The most probable conclusion I can draw from the face of this description, is, that this is a new city, or at least the greater part of it of recent date, in which the citizens are of many different views, projects, and religious opinions, mostly infidels, often. strangers to each other, and those who yet retain serious thoughts of religion, abashed and fearful, at least upon this occasion, to make public confession of their faith. For it appears some would have been willing to bury the bodies of the witnesses, but remained inactive spectators. But the most remarkable word here is aw, kindreds, which should. be rendered tribes, as it solely refers in this book to the tribes of Israel. These are such of this nation, who for the sake of lucre have sided with the beast against the witnesses, against their own nation and their God.

Three days and a half. This is not prophetic, but natural time. It would also appear, that this event will take

place in winter; for in no other season of the year would they indulge themselves so long in such a hideous spectacle, in that hot climate of the world. Atheists are timorous creatures in deliberate moments; they never brave danger or death, except in tumult or passion.

Verse 10. And they that drcell upon the earth shall rejoice over them. The Lord seems to make a distinction' here, between strangers or foreigners, and the earthly minded inhabitants, who have possessions, and own pro-perty in that country, [ε vns vns] upon which, and the present enjoyments of life, they have placed all their af fections. These latter particularly rejoice throughout this great commercial city, no doubt, by giving balls, public dinners, sending presents, opening the theatres, and by general illuminations; because while these two witnesses lived, they were either suffering by dreadful forebodings, or in actual torment under their miraculous power. Now these judgments cease, and nature again resumes its ordinary course, which only seems to increase their passion for revenge upon the dead bodies before them. They once more anticipate times of pleasure and sensual enjoyment, but the Lord has determined otherwise.

Verse 11. And after three days and a half the spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

12. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

In the midst of rejoicing and merriment at sumptuous tables, they will be suddenly arrested and thunderstruck by a report of the resurrection of the witnesses; as Bel

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