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Our apostle's mind, then, had been Divinely enlarged until the old doctrinal methods of worship had begun to tell upon him with the power of a hindrance and limitation. This prophecy of a city without a temple, like all true prophecy, is the daughter of unit. It is the attempted escape out of form of a mind or heart that feels strained by present limitations. Pressure, such as it discovers itself to be in our unrest, is the impulse outward of a mind that finds its immediate quarters too small for it, and so moves, or undertakes to move, into a house that is larger. As we grow we outgrow everything in the way of a mode and form of worship. Worship up to the time of Christ had centred in the temple at Jerusalem, a custom of Divine origin. Now, St. John had had that experience of the spiritual character of God that disclosed to him the utter incompatibility existing between true worship and any admixture of the building or house element; and because he realised that the temple and perfect worship are incompatible, he saw that there was sure to be a time when the temple would be everywhere, and it is thus explained to him. And this prophecy of his, like all true prophecy, is but the name we give to that power by which a Divinely quickened mind rises against those restraints by which its own thoughts and experiences have hitherto been bound. There is a very important purpose subserved in having the ideal disclosed to us, although not able to live by it. It gives us a direction like the polar star to the fugitive escaping towards freedom, and lays down a pathway along which we, too, may move in the direction of freer life. And the ideal is not only a distant line of guidance, but instructs by the power of contrast, for the brighter and purer it is the more startling the contrast in which the non-ideal is seen to stand to it. I would not try to trust myself, nor would I recommend it to the most spiritual-minded man or woman among you to trust yourself to any system of worship or method of religion that is not, in part, formal or methodical. The fact that some time we are going, we hope, to live in a city that has no temple, or will need none, has nothing to do with it. The fact that we already appreciate the incompatibility between stereotyped methods and places and religion has likewise nothing immediately to do with it. The great matter of spirituality is what must determine the moral and spiritual law that is to govern us. People in absenting themselves from the sanctuary are saying that, according to the words of the apostle, and even of the Lord Himself, sanctuary worship makes up no true part of religion. Well, neither is the shell the true part of the nut, and the nut will not always need the shell. The sanctuary and all its form and local appurtenances are not religion, but simply its encasement, its integument, and is not for its own sake, but for the sake of religion. When religion has become perfectly natural to us — that is to say, when it is just as natural for us to be religious as it is to be irreligious, when irreligion has become perfectly unnatural to us, and spiritual-mindedness a second instinct, and obedience to God has become spontaneous, and adoration before Him and the spirit of communion with Him works within us with the enforced facility of new genius — then, having become ideal men and able to live an ideal life, we need be amenable only to an ideal law. Just to the degree that we are dominated by the Divine Spirit, we are free from the obligations of the studied and the narrowed. But because religion is going to be a purely spiritual thing some time, or because there are those to whom it is mostly such now, that is not what it is to us, except as we are ourselves spiritualised. Counting the time, I believe, is no true ingredient of musical skill, but the fact that an accomplished musician can keep time without counting is no reason why the novice should omit doing so until he has so progressed that he can keep time without counting. As has been said before, the ideal has no relevancy to us any farther than we ourselves get in the range with the ideal, and become ourselves idealised. If we are ever competent to live in an untempled city, it will be because of our faithful use of the formal we have graduated out of the necessity of the formal, just as the grown man's ability to get along without parents to control him proceeds from the fidelity with which he conformed himself to parental instruction before he became a man. Fidelity to His sanctuary is God's appointed means of making us free from the necessity of the sanctuary, and forms faithfully observed, and methods loyally and devoutly adhered to, are so many appliances Divinely contrived for reinforcing human infirmity, and for the protection of the renewed spirit, till that spirit shall have reached such proportions of sanctity and power and have become so instilled with the life of God — that is, shall be competent safely to determine for itself its own methods, and its expanded heavenly genius have become within it the secure law of its own individual spiritual life.

(C. H. Parkhurst, D. D.)

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KJV: And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.

WEB: I saw no temple in it, for the Lord God, the Almighty, and the Lamb, are its temple.