While the loss of true religion is clearly foreshewn in the capture of the spiritual Jerusalem, with which this chapter commences; and while the rise of Papacy and Mahomedism is foretold in the cleaving of Mount Olivet; the Christian will readily perceive, in the day of obscurity that follows, the dark ages shadowed forth; and in the dawn of light that breaks forth at the evening time, he will see intimation of the restoration of true religion at the reformation, when living waters again begin to flow out of Jerusalem. The conclusion of this chapter, and of the Prophecy, declares the final and complete establishment of the Messiah’s kingdom; that happy period for which we are taught to pray in the words, “_Thy kingdom come._” Concerning the nature of this kingdom, the Jew not only differs from the Christian, but Christians also differ from one another. Before I attempt to decide so difficult a question, I shall state the prevailing opinions, and what the prophets have said on the subject. The Jews expect, at the coming of their Messiah, the establishment of their political, as well as their spiritual supremacy over all the earth. The Christians reject all idea of a political kingdom, but differ in their views of it as a spiritual one. Some understand it to signify the universal establishment of true Christianity on earth, with the full enjoyment of all the blessings which it is calculated to afford; others at this second advent, look for the personal appearance of Christ on earth, to reign with the saints, who will be raised from the dead, to receive the reward of virtue in his kingdom; while many regard his kingdom as signifying a future state of happiness, having no connexion whatever with the earth we now inhabit, but to be enjoyed in an eternal abode, of which they have an indefinite idea as existing somewhere above the firmament.