(1) And there was . . .--Translate, And there was given to me a reed like a rod (we must omit the words "and the angel stood"), saying. It is not said by whom the reed was given, nor are we told who speaks the command. The whole transaction is impersonal. The reed, like a measuring rod, is given him, and at the same time the command is given to arise and measure the Temple, and the altar, and them that worship in the Temple. Here, again, we find the basis of the vision in the Old Testament. Ezekiel was brought, in vision, to a high mountain, and saw a man with a line of flax (for measuring long distances) and a measuring line (for shorter distances). But, more probably, the vision of Zechariah was in the seer's mind (Zechariah 2:1-2), for the vision there of the man with the measuring rod to measure Jerusalem is followed, in the fourth chapter (Zechariah 4:1-6), by the vision of the two olive-trees, which are distinctly identified with the two witnesses in the present chapter (see Revelation 11:3-4). The Temple, altar, and worshippers are to be measured. The measuring implies the protecting of, or the token of a resolve to protect, a portion of the sacred enclosure from desecration. The measuring, like the sealing of Revelation 7, is a sign of preservation during impending dangers. To understand what is thus measured out for protection we must remember that there are two Greek words which are rendered Temple: the one (hieron) signifies "the whole compass of the sacred enclosure, including the outer courts, porches, porticoes, and other buildings subordinated to the Temple itself;" the other (naos) is the Temple itself, the house of God, the Holy and Holy of Holies. When it is said that Christ taught the people in the Temple, the first of these words is used; and it may be supposed that in one of the porches or courts of the sanctuary our Lord carried on His teaching. But when Zacharias is described as going into the Temple, the word is the second (naos), for he went into the Temple proper, and left the people in the outer court, or court where the brazen altar stood. It is the second of these words which is used here: the Temple proper, the naos, the house of God, is measured, together with the altar. We are not told which altar is intended. It is at least too hasty to say that it must be the altar of incense, as this alone was in the Temple proper; for the explicit direction to measure the altar sounds like an extension of the measured area, and may perhaps mean that some portion of the court reserved for Israel is to be included in the measurement. The next verse, however, seems to imply that every spot outside the Temple proper was given up to the Gentiles, and was not to be measured. It is perhaps wisest, therefore, not to settle too definitely. The gist of the measurement is the preservation of the true, invisible Church, the Church within the Church; and everything necessary to the worship--Temple, altar, worshippers--all are reserved. There will always be the real and the conventional--the true and the formal Christian; always those who profess and call themselves Christians, and those who hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. These last are the called and chosen and faithful (Revelation 17:14), the sealed who dwell in the secret place of the Most High, and find therefore their safe lodging in the night of danger under the shadow of the Almighty (Psalm 91:1; comp, also the whole Psalm, especially Revelation 11:4-5; Revelation 11:9-13;. . . . Verse 1. - 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. the angel has the reed, and so also in Ezekiel 40, upon which the incident seems founded (see Ezekiel 40; and cf. the reference to the outer court in ver. 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 ver. 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 ver. 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."

Parallel Commentaries ...


Then
Καὶ (Kai)
Conjunction
Strong's 2532: And, even, also, namely.

I
μοι (moi)
Personal / Possessive Pronoun - Dative 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

was given
ἐδόθη (edothē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

a measuring rod
κάλαμος (kalamos)
Noun - Nominative Masculine Singular
Strong's 2563: A reed; a reed-pen, reed-staff, measuring rod. Or uncertain affinity; a reed; by implication, a pen.

like
ὅμοιος (homoios)
Adjective - Nominative Masculine Singular
Strong's 3664: Like, similar to, resembling, of equal rank. From the base of homou; similar.

a staff
ῥάβδῳ (rhabdō)
Noun - Dative Feminine Singular
Strong's 4464: A rod, staff, staff of authority, scepter. From the base of rhapizo; a stick or wand.

[and] was told,
λέγων (legōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“Go
Ἔγειρε (Egeire)
Verb - Present Imperative Active - 2nd Person Singular
Strong's 1453: (a) I wake, arouse, (b) I raise up. Probably akin to the base of agora; to waken, i.e. Rouse.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

measure
μέτρησον (metrēson)
Verb - Aorist Imperative Active - 2nd Person Singular
Strong's 3354: To measure (out), estimate. From metron; to measure; by implication, to admeasure.

the
τὸν (ton)
Article - Accusative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

temple
ναὸν (naon)
Noun - Accusative Masculine Singular
Strong's 3485: A temple, a shrine, that part of the temple where God himself resides. From a primary naio; a fane, shrine, temple.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

altar,
θυσιαστήριον (thysiastērion)
Noun - Accusative Neuter Singular
Strong's 2379: An altar (for sacrifice). From a derivative of thusia; a place of sacrifice, i.e. An altar.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[ count the number ] of
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

worshipers
προσκυνοῦντας (proskynountas)
Verb - Present Participle Active - Accusative Masculine Plural
Strong's 4352: From pros and a probable derivative of kuon; to fawn or crouch to, i.e. prostrate oneself in homage.

[there].
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.


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NT Prophecy: Revelation 11:1 A reed like a rod was given (Rev. Re Apocalypse)