Ezekiel 40:18 Komentář

The waters of the sanctuary which this prophet saw in vision (Eze 47:1) are a proper representation of this prophecy. Hitherto the waters have been sometimes but to the ankles, in other places to the knees, or to the loins, but now the waters have risen, and have become "a river which cannot be passed over." Here is one continued vision, beginning at this chapter, to the end of the book, which is justly looked upon to be one of the most difficult portions of scripture in all the book of God. The Jews will not allow any to read it till they are thirty years old, and tell those who do read it that, though they cannot understand every thing in it, "when Elias comes he will explain it." Many commentators, both ancient and modern, have owned themselves at a loss what to make of it and what use to make of it. But because it is hard to be understood we must not therefore throw it by, but humbly search concerning it, get as far as we can into it and as much as we can out of it, and, when we despair of satisfaction in every difficulty we meet with, bless God that our salvation does not depend upon it, but that things necessary are plain enough, and wait till God shall reveal even this unto us. These chapters are the more to be regarded because the last two chapters of the Revelation seem to have a plain allusion to them, as Rev 20:1-15 has to the foregoing prophecy of Gog and Magog. Here is the vision of a glorious temple (in this chapter and ch. 41 and 42), of God's taking possession of it (ch. 43), orders concerning the priests that are to minister in this temple (ch. 44), the division of the land, what portion should be allotted for the sanctuary, what for the city, and what for the prince, both in his government of the people and his worship of God (ch. 45), and further instructions for him and the people, ch. 46. After the vision of the holy waters we have the borders of the holy land, and the portions assigned to the tribes, and the dimensions and gates of the holy city, ch. 47, 48. Some make this to represent what had been during the flourishing state of the Jewish church, how glorious Solomon's temple was in its best days, that the captives might see what they had lost by sin and might be the more humbled. But that seems not probable. The general scope of it I take to be, 1. To assure the captives that they should not only return to their own land, and be settled there, which had been often promised in the foregoing chapters, but that they should have, and therefore should be encouraged to build, another temple, which God would own, and where he would meet them and bless them, that the ordinances of worship should be revived, and the sacred priesthood should there attend; and, though they should not have a king to live in such splendour as formerly, yet they should have a prince or ruler (who is often spoken of in this vision), who should countenance the worship of God among them and should himself be an example of diligent attendance upon it, and that prince, priests, and people, should have a very comfortable settlement and subsistence in their own land. 2. To direct them to look further than all this, and to expect the coming of the Messiah, who had before been prophesied of under the name of David because he was the man that projected the building of the temple and that should set up a spiritual temple, even the gospel-church, the glory of which should far exceed that of Solomon's temple, and which should continue to the end of time. The dimensions of these visionary buildings being so large (the new temple more spacious than all the old Jerusalem and the new Jerusalem of greater extent than all the land of Canaan) plainly intimates, as Dr. Lightfoot observes, that these things cannot be literally, but must spiritually, understood. At the gospel-temple, erected by Christ and his apostles, was so closely connected with the second material temple, was erected so carefully just at the time when that fell into decay, that it might be ready to receive its glories when it resigned them, that it was proper enough that they should both be referred to in one and the same vision. Under the type and figure of a temple and altar, priests and sacrifices, is foreshown the spiritual worship that should be performed in gospel times, more agreeable to the nature both of God and man, and that perfected at last in the kingdom of glory, in which perhaps these visions will have their full accomplishment, and some think in some happy and glorious state of the gospel-church on this side heaven, in the latter days. In this chapter we have, I. A general account of this vision of the temple and city (Eze 40:1-4). II. A particular account of it entered upon; and a description given, 1. Of the outside wall (Eze 40:5). 2. Of the east gate (Eze 40:6-19). 3. Of the north gate (Eze 40:20-23). 4. Of the south gate (Eze 40:24-31) and the chambers and other appurtenances belonging to these gates. 5. Of the inner court, both towards the east and towards the south (Eze 40:32-38). 6. Of the tables (Eze 40:39-43). 7. Of the lodgings for the singers and the priests (Eze 40:44-47). 8. Of the porch of the house (Eze 40:48, Eze 40:49).

INTRODUCTION TO EZEKIEL 40 This and the eight following chapters contain a vision of a city and temple herein described, and are thought to be the most difficult part of the whole Bible. The Jews forbid the reading of it till a man is arrived to thirty years of age; and then he must expect to meet with things in it he does not understand, and which must be left until Elijah comes to explain them. Many Christian commentators have omitted the exposition of these chapters; and all acknowledge the difficulties in them. Something however may be got out of them, relating to the Gospel, and Gospel church state, which I am fully persuaded is intended by the city and temple; for that no material building can be designed is clear from this one observation; that not only the whole land of Israel would not be capable of having such a city as is here described built upon it, but even all Europe would not be sufficient; nor the whole world, according to the account of the dimensions which some give of it. The circumference of the city is said to be about eighteen thousand measures, Eze 48:35; but what they are is not certain. Luther makes them to be thirty six thousand German miles; and a German mile being three of ours, the circuit of this city must be above a hundred thousand English miles; and this is sufficient to set aside all hypotheses of a material building, either of city or temple, the one being in proportion to the other. The Jews dream of a third temple to be built, by their vainly expected Messiah; but nothing is more clear than that the true Messiah was to come into the second temple, and by that give it a greater glory than the former ever had; as is evident from Hag 2:6 and, according to Malachi, he was to come suddenly into his temple, which could be no other than the then present one, Mal 3:1, and into which Jesus came, and where he often appeared and taught, as well as entered into it with power and authority, as the Lord and proprietor of it; by which he appeared to be the true Messiah, as by many other characters; see Luk 2:22. There are some who think that Solomon's temple, as it was before it was destroyed by Nebuchadnezzar, and as it was rebuilt by Zerubbabel, is here described; and that partly to let the Jews know what a glory to their nation they lost by their sins; and partly that they might have a complete pattern for the rebuilding of it, as well as to comfort them under its present ruins; but there is no agreement between them. This temple was to be built at a distance from the city, several miles; according to some ten, others twenty, and by the best account twenty seven miles; see Eze 45:1, whereas Solomon's temple, and that built by Zerubbabel, were in the city of Jerusalem: nor from either of these flowed waters, which rose up to a river, on the bank of which were many trees for food and medicine, and whose waters were healing, and quickened wherever they came, as from this, Eze 47:1, nor do we ever read of the east gate of these temples always shut, as this, Eze 44:2, and besides, both these temples were profaned and destroyed; whereas this shall never be, but God will dwell in it forever, Eze 43:7, neither place, structure, nor worship, agree. Nor is this city here the same with the New Jerusalem John had a vision of; for though he borrows some of his expressions to describe it from hence; and in some things there is an appearance of agreement, as of the river of water of life, and the tree of life on both sides of the river, Rev 22:1, yet the description agrees not, either with respect to its gates, or its compass; and though there was no temple in that John saw, as there was none in this, it being without the city; yet here is a temple in this vision, and the greatest part of it is taken up in the description of it. It remains that this must be understood mystically and figuratively of the Gospel church, which is often spoken of as a city and temple, Heb 12:22 and which began to have its accomplishment in the first times of the Gospel, immediately after the death and resurrection of Christ; when his disciples had a commission to preach the Gospel to all nations; and who accordingly did, even before the destruction of Jerusalem, and of the material temple, so that Gospel churches were planted in all parts of the world; and especially this was the case, when the Roman empire, called the whole world, became Christian: though the further and greater accomplishment of this vision will be in the latter day; when the earth shall be filled with the knowledge of the Lord, as the waters cover the sea; when Jews and Gentiles will be converted, and Gospel churches be set up everywhere; so that the Gospel church state, or kingdom of Christ, signified by the great mountain in Dan 2:35, and by this large city here, will fill the whole earth: and the rather this may be thought to be the design of this vision to represent it, as it follows the prophecies of the Jews' settlement in their own land; and of the destruction of Gog, or the Turk, attempting to dispossess them; of which in chapters 37-39. In this chapter are first an account of the vision in general, the time, manner, and place of it, Eze 40:1, a description of the person, the builder and owner of the house; and by whom the prophet is shown each of the parts and dimensions of it, whom he calls to him for that purpose, Eze 40:3, and then a particular account is given, which begins with the outward wall around the house, Eze 40:5, then the east gate, with its posts, porch, and chambers, and the outward court with its chambers, Eze 40:6, then the gate of the outward court to the north, with its chambers, and the gate of the inner court over against that, Eze 40:20, then the gate to the south, with its posts, arches, and chambers, Eze 40:24, then the inner court to the east, its gate, chambers, and arches, Eze 40:32, then the north gate, with its posts, chambers, and arches, Eze 40:35, in the porch of which are the tables, on which the sacrifices are slain, Eze 40:39, after which are described the chambers for the singers and the priests, Eze 40:44, then the inner court and altar in it; and the chapter is concluded with the dimensions of the porch of the house, Eze 40:48.

And the pavement by the sides of the gates over against the length of the gates was the lower pavement. That is, this pavement, which went along by every gate, and answered the length of them, and what appertained to them, east, west, north, and south, was either lower than the pavement in the inward court, adjoining to this, to which there was an ascent by steps; or the middle part of this pavement rose up in a convex form, and on all sides there was a declivity; by which means all filth was washed away, and it was kept clean, and always fit to walk on. This distinction of a higher and lower pavement, whether on one account or another, may point out; the one, the believer's walk by faith on Christ; and the other, his walk in the ordinances of Christ, and in all becoming conversation. And the pavement by the sides of the gates over against the length of the gates was the lower pavement. That is, this pavement, which went along by every gate, and answered the length of them, and what appertained to them, east, west, north, and south, was either lower than the pavement in the inward court, adjoining to this, to which there was an ascent by steps; or the middle part of this pavement rose up in a convex form, and on all sides there was a declivity; by which means all filth was washed away, and it was kept clean, and always fit to walk on. This distinction of a higher and lower pavement, whether on one account or another, may point out; the one, the believer's walk by faith on Christ; and the other, his walk in the ordinances of Christ, and in all becoming conversation. Ezekiel 40:19 eze 40:19 eze 40:19 eze 40:19Then he measured the breadth from the fore front of the lower gate,.... That is, from the front of the inner eastern gate before mentioned, Eze 40:7, called the lower gate, in respect of the gate opposite to it, which led into the inner court, to which there was an ascent of eight steps; and which the Targum calls the middle gate, because it lay between the eastern outward gate, and the gate of the inward court. Now there were from hence, unto the fore front of the inner court without, an hundred cubits; to the outside of the gate was such a length, or fifty eight yards and one foot: eastward and northward; as so it was from east to west, so from north to south, and from south to north; there was just the same distance from the gate that led into the outward court to that which led into the inward court, on all sides; see Eze 40:23 a man may be a long while an outward court worshipper before he is an inward court worshipper; the passage through the one to the other is long.

(Verse 17 and onwards) 'And he led me to the outer court, and behold, treasuries, and a pavement laid with stone in the court all around: thirty treasuries around the pavement. And the pavement in front of the gateways, at the gateways, was lower. And he measured the width of the gateway from the front of the lower gate to the front of the inner court outside, one hundred cubits on the east side and on the north side. Seventy: And he brought me into the inner court, and behold, chambers, and the posts of the court all around, thirty chambers by the posts. And there was a porch in front of the gateways, and there were posts along the front of the gateways, below the columns.' And he measured the width of the atrium from the place that was under the outer gate to the inner gate: under the outer gate that faced the outside, one hundred cubits, and it turned towards the east. For the chambers, thirty, which were turned into seventy, or treasury rooms and cellars, as Aquila interpreted, Symmachus placed platforms. And for one hundred cubits of the outer space, which extended to the Eastern gate, the same number of cubits in Hebrew, and it is said to extend to the North: but in the Seventy, the name of the North has been removed. Therefore, that man who had in his hand a measuring line and a reed of measurement, and stood at the gate, among other things that the prophets showed to the sight, after the courtyard of sixty cubits, and another vestibule of the inner gate which measured fifty cubits, led the prophet to the outer courtyard, or as it is contained in the Septuagint, he brought him to the inner courtyard. And I marvel greatly, according to the literal and Septuagint text, how after the outer courts, which measure sixty and fifty cubits, there is an inner court which extends in width one hundred cubits: unless, of course, according to mystical understanding and the progress of those who enter, the inner things in teachings are broader. But upon entering the inner courtyard, or upon being led to the outer courtyard, as is stated in Hebrew, he immediately saw thirty chambers or treasuries, or as Symmachus interprets, exedras, which had been prepared for the dwelling of the Levites and priests, and a pavement adorned with living stones or intercolumnia, to show that the inner or outer courtyard had a row of columns in front of the entrance, and a pavement in front of the gates, or a portico behind the gates. In these colonnades, I believe that the columns were arranged in order, so that there were colonnades in front of the treasuries, and columns supporting the colonnades in front of the facades of the colonnades. The pavement, which was laid with stones, extended in front of the atrium’s colonnades, lower in elevation than the colonnades, and had the same length as the building of the chambers. And the same man, in whose hand there was a measuring line and a reed, measured from the face of the lower gate, or as the Seventy translate it, the outer gate, to the front of the atrium or the inner gate, one hundred cubits towards the east, and, as it is said in Hebrew, towards the north. From which we understand that Evangelical saying which is narrated by the Savior (Matthew 15), sowing in the field of the mind good seeds, which multiplies fruits according to the variety of virtues in thirtyfold, sixtyfold, and hundredfold, agree with the prophecy of this place. And here the thirtieth, sixtieth, and hundredth number are mentioned, so that by these steps we may be able to reach perfect knowledge; but only in such a way that the fiftieth number leads us to the inner parts of the Church, which, after the completion of the seven weeks of the Sabbath, broke forth into the day of the resurrection. But they are called gazophylacia, which are full of spiritual riches, of which it is written: The redemption of a man's soul, his own riches (Prov. XIII, 8). About which also the Apostle Paul congratulates his disciples, that they are full of every word and all knowledge (Philippians I). However, in the Persian language, gaza is the term for riches. Or certainly, the thalami, which in Greek are called παστοφόρια, show the prepared chambers for the arrival of the bridegroom, which were thirty in number, in order to demonstrate the perfect age of the inhabitants. And the pavement was laid with stone, so that the feet of the inhabitants, who were sinners, would not be polluted by mud, dirt, and the dust. But rather, the stones on which the temple of God is built, were walked upon. Whether the spaces between the columns were in front of the doors of the chambers, which supported the building placed on top. These are the columns, of which even the Apostle Paul writes: They gave me and Barnabas their right hands, Peter and John, who seemed to be columns (Gal. II, 9). And in another place: The pillar and foundation of truth (1 Timothy 3:15). And in the Book of Revelation we read: He who conquers, I will make him a pillar in the temple of my God, and he shall never go out of it (Revelation 3:12). Therefore, the pavement that was in front of the gates, which we have already mentioned, or the covered walkway behind the gates, which protected the inhabitants of the chambers from rain, was lower. For always those things which are lower are placed in higher places, so that we may be able to arrive at mystical and secret things, and those full of spiritual riches, through ascent and steps. And the number is full and perfect in the number of ten decades, which also multiplies the seed of Isaac by a hundred grains (Gen. XXVI). But because he was in the land, and still he could say: I am a stranger, and a sojourner like all my fathers (Psal. XXXVIII, 13), it is recounted that he sowed barley, and harvested a hundredth of the grain. For the grain of wheat had not yet died in the earth, which would make many grains (Matth. XIII, Joan. XII), and to satisfy the hunger of the Jewish people hearing the word of God, He fed them with the bread that descended from heaven (Amos VIII, Joan. VI). However, how one hundred cubits were not only towards the Eastern gate, but also towards the Northern gate, the following testimony will demonstrate.

But in this matter we must vigilantly observe that the prophet, after he had described the treasury chambers, added: "The pavement round about." And below he added: "The treasury chambers round about the pavement." So that both the treasury chambers appear to be round about the pavement, and the pavement round about the treasury chambers. Indeed the pavement and the treasury chambers are distinguished in such an order that the treasury chambers were laid between the pavement and the pavement between the treasury chambers. This is not without great mystery, brothers, that the pavement is said to be round about the treasury chambers, and the treasury chambers are said to be round about the pavement. For the pavement has treasury chambers round about, because the tongue of teachers daily instructs and guards the life of the hearers. For good teachers keep watch in the words of holy instruction, now with the encouragements of sweetness, now with the harshness of rebuke, so that they may defend the life of their hearers from vices. But those same treasury chambers also have the pavement round about, because often the heart of teachers is also touched by temptations of vices, so that now it is lifted up by the pride of boasting, now it is inflamed by the goads of anger. But when they consider the life of their good hearers and reflect that it has made progress through their exhortations, they are ashamed not to be such as they see others have become through themselves with God as author, and they establish themselves in their mind before they fall completely into fault. For when their own words return to the memory of teachers, they are ashamed not to keep what they say. Hence it is also said through Solomon: "The soul of one who labors labors for himself, because his mouth compelled him." For our mouth compels us to labor, when through what we say we are restrained from vices, because it is too shameful for us to fall by negligence there, from where by preaching we have endeavored to lift others. Therefore the treasury chambers have the pavement round about, because the venerable life of hearers is a great safeguard for teachers. And their own speech becomes a help to them, because they are ashamed not to resist the assaults of vices, who have armed others against vices. For as long as we live in this life, what else do we do against malignant spirits but stand in battle array? As we have said before, the mind of a teacher is perhaps struck by some pride. But whether lest he himself perish, or lest through his example he drag others to perdition, he vigilantly and swiftly looks around himself, he gnaws at himself in his thoughts; bringing the life of his hearers to memory, he humbles himself, and in whatever ways he is able he acts lest pride rule in his mind, lest it dominate in his work. For it is written: The beginning of all sin is pride. What then will be the fruit of good work before the eyes of God, if it has rotted from the root of pride? Often, as has been said, his mind is tempted by anger; but more quickly he collects himself by looking around at himself, and pressing himself down with the weight of discipline he acts lest the motion of his mind pass into speech, lest it burst forth in voice. And it happens that the anger of a disturbed mind, where it arises through negligence, there being suffocated by judgment it dies. From this it is brought about that from conceived fault the mind brings forth virtue, because even if it was unwilling to guard itself strongly lest it rise to motion, nevertheless it strongly conquered itself in the commotion. Hence it is well said by Solomon: The patient man is better than the strong man, and he who rules his spirit than the conqueror of cities. Rightly, however, the patient man is preferred to the conqueror of cities, because in that action of victory a man is victor over men, but in this gentleness of patience the mind is victor over itself. If we refer the length of the gates to the place in which the gates had been constructed, according to the length of the gates the pavement was lower, because however much the place of the gates could hold, so much did the pavement which was lower extend. Therefore the length of the pavement from the gates was not dissimilar, but nevertheless the level of the pavement was not equal with the gates. What then does it mean that the pavement was similarly long with the gates, but was not equal, except that the life of the people is far distant from the life of the teachers? Because even if those tending toward the heavenly kingdoms have the same longsuffering of hope, they do not have the same pursuits of living. Let the pavement therefore extend similarly in length, because the hearers retain in themselves the same faith, the same hope, which it is certain the preachers have. But let the pavement lie lower, so that all hearers may recognize that their preachers far excel their own merits. But if we ought to understand the length of the gates as their height, as we said above, since, as was written a little later, one ascended to the gates by steps, the pavement lies as much lower as each gate rises in height. Because the holier the life of the teacher is, the humbler the understanding of the hearer becomes. And he despises himself, while he perceives that the life of his preacher rises to a great height. For he can perhaps imitate some of his good qualities, others he cannot. In those where he prevails, he advances; in those where he least prevails, he grows in humility. And this very thing therefore is for his advancement, which is not imitable for his advancement. For behold, if we weigh the words and deeds of our preachers that we read, we recognize to what great height the gates have risen. For to say nothing of the display of signs, let us speak of the virtues of their hearts. Certainly Paul, who says he died to the law through the law, because in order that he might believe in Christ, the law itself also proclaimed this to him, inflamed with great ardor of faith, refused to hold the precepts of the law carnally and forbade circumcision to be performed among the Gentiles. And when Peter the apostle wished the custom of the law to still be observed in circumcision, he resisted him to his face, and says that he was reprehensible in this matter. And speaking to disciples, he calls this zeal of his not only a fault, but what is greater, hypocrisy, that is, pretense, saying: "When Peter had come to Antioch, I resisted him to his face, because he was reprehensible." And a little later: "And the other Jews consented to his pretense." But the same first of the apostles, when he was admonishing his disciples about many things and recognized that some were disparaging Paul's writings, says: "Just as our most dear brother Paul wrote to you according to the wisdom given to him, speaking in them about these matters in which there are certain things difficult to understand, which the unlearned and unstable distort, as they do the other scriptures, to their own destruction." Behold, Paul wrote in his Epistles that Peter was reprehensible, and behold, Peter asserts in his Epistles that Paul was to be admired in what he had written. For certainly unless Peter had read Paul's Epistles, he would not have praised them. But if he read them, he found that he himself was called reprehensible there. Therefore the friend of truth praised even that by which he was reproved, and this very thing pleased him, because in those matters he had not pleased in which he had thought otherwise than he ought. And he gave his consent even to his lesser brother, and in that same matter became a follower of his inferior, so that he might also lead the way in this, inasmuch as he who was first in the summit of apostleship would also be first in humility. Consider therefore, most beloved brothers, on what peak of mind he stood who praised those Epistles in which he found himself written as blameworthy. What such great meekness could there have been, what tranquility of spirit, what solidity of mind, and what imperturbability of thought? Behold, he is reproved by his inferior, and he does not disdain to be reproved. He does not recall to memory that he was the first called to the apostolate, not that he received the keys of the heavenly kingdom, not that whatever sins he loosed on earth would be loosed also in heaven, not that he walked on the sea with his feet, not that he raised up paralytics by commanding in the name of Jesus, not that he healed the sick by the shadow of his body, not that he killed liars by a word, not that he raised the dead by prayer. Therefore, lest he should disdain to hear words of rebuke, he drove away from memory, as it were, all the gifts he had received, so that he might firmly hold the one gift of humility. Who of us, I ask, if he had performed even some least sign, would patiently hear words of rebuke when rebuked by a lesser brother? For we have performed no sign, and if anyone perhaps reproves us for our conduct, we immediately swell up, we silently think ourselves to be great, we bring to mind virtues, even those we do not have. But on the contrary, Peter remained humble with his virtues under reproof, but the gate rose up in height. However, we cannot imitate such great meekness; but because we are the pavement, we lie far below. There are indeed some who understand that it was not Peter the prince of the apostles, but some other person of that name who was rebuked by Paul. If they had read Paul's words more carefully, they would not say this. For Paul, about to say: "When Peter came to Antioch, I withstood him to his face," in order to show which Peter he was speaking of, prefaced at the very beginning of his narrative, saying: "The gospel of the uncircumcision was entrusted to me, just as that of the circumcision was to Peter. For he who worked in Peter for the apostleship of the circumcision also worked in me among the Gentiles." It is clear, therefore, which Peter Paul is speaking of, whom he both names an apostle and relates was set over the gospel of the circumcision. And there were certain ones who said that the second Epistle of Peter, in which the Epistles of Paul are praised, was not his. But if they had been willing to weigh the words of that Epistle, they could have thought far otherwise. For in it is written: "A voice came down to him of this kind from the magnificent glory: This is my beloved Son, in whom I am well pleased." And it is added: "And we heard this voice when we were with him on the holy mountain." Let them therefore read the Gospel, and they will immediately recognize that when that voice came from heaven, the Apostle Peter stood on the mountain with the Lord. Therefore he himself wrote this Epistle who heard this voice concerning the Lord on the mountain. But since we have said a few things about Peter, let us now, if you please, turn to the gentleness of Paul, and let us consider, if we can, how great was the gentleness in the pursuit of longsuffering of him who was of such ardor in the zeal of preaching that he did not spare even the first of the apostles. Let us pass over in silence that he was beaten with rods three times, that he was stoned once, that he was shipwrecked three times, that he was a night and a day in the deep of the sea, that from the Jews five times he received forty lashes minus one. For those evils which are inflicted upon us by open adversaries stir the mind to anger less: what we suffer from our own people usually causes more pain. Hence also through the Psalmist Truth itself speaks against its betrayer, saying: "For if my enemy had cursed me, I would surely have borne it. But you, my close companion and my acquaintance, who together with me took sweet food." Let us consider therefore, if we can, how patient the apostle Paul was among persecutors, how gentle among disciples. Certainly when he came to Corinth, he drew the Corinthians back from the service of idols, made known who the true God was, and preached to them the joys of eternal life. And when he had gathered a great multitude of people in the faith, he endured such poverty there that he labored under the grave necessity of his own sustenance. And he did not accept the bread of earth from the disciples to whom he preached the bread of heaven. He devoted himself to the word for the life of his hearers; he devoted himself to the labor of his hands for the life of his body. From other lands also stipends were sent to him by disciples, so that he might be sufficient to preach to the Corinthians. For he himself speaks afterward to those same Corinthians through his Epistle, saying: "When I was with you and was in need, I was burdensome to no one; for what I lacked, the brethren who came from Macedonia supplied." To which he also prefaced as a great reproach, saying: "I robbed other churches, receiving wages for my ministry to you." Let us consider therefore, if we can, what gentleness this was: to preach the bread of the spirit and not receive the bread of the flesh; to instruct the hearts of hearers concerning eternal riches, and among those same faithful and abundant disciples to labor with hunger; to suffer want among the satisfied, and yet not speak of what he suffered; not to speak of what he suffered, and yet not grieve; to see the hard hearts of his stingy hearers toward him, and not cease from preaching. For as the Acts of the Apostles testify, he preached continuously in that same city for a year and six months. And when he had departed from those same Corinthians, he afterward wrote to them what he had endured while among them. But why did he never say this to them while he lived among them? Evidently so that what had not been done toward him from good will would not be done from command; and when their mercy became known, their intention would remain unknown. But why does he write this afterward when positioned far away? So that the disciples would not remain entirely uncorrected, and so that they would not be the same toward other brethren as they had been toward their teacher in their stinginess. Truly in this Paul, truly the teacher of the Gentiles, neglecting his own concerns, caring for those of others, fulfilled what he had preached: "Let no one seek his own, but that which is another's." And "not each one considering their own things, but those of others." How great therefore is this virtue of gentleness? How great the tranquility of spirit? But who among us, if he had converted one rich man of this world to the service of almighty God, and saw himself in need while that man did not provide him the necessities of life, would not immediately have despaired of his life? Who would not say he had labored in vain? Who would not fall silent from exhorting him whom he did not see bearing the fruit of good work first toward himself? But Paul, firmly established through meekness at the summit of the virtues, persisted, preached, loved, and completed the good work he had begun, and by bearing with them and persisting he led the hearts of his disciples to mercy. For indicating afterward that he knew of their progress, he writes in the same Epistle: "Concerning the ministry that is done for the saints, it is superfluous for me to write to you. For I know your ready spirit, on account of which I boast of you among the Macedonians, that Achaia has been prepared since the year before, and your zeal has provoked very many." Concerning whom he says again: "You who began not only to do, but also to will, from the year before." For in those from whom he was seeking not so much works as pious intentions, in them without doubt he praises pious intentions more than works. Yet it should be noted that this very consolation contains a reproach, when it is said: "From the year before." They had done good indeed, but tardily, and therefore the master praised this not without reproof. For he is a physician; he applies medicine to the wound, which both soothes what has been cleansed and stings what is found to be rotten. But by tolerating and preaching, he completed what he had begun. And by the wondrous virtue of longsuffering he softened the hardness of his disciples to the bowels of mercy, because the length of the gate rose up into height. But we who are weak are not fit to imitate the longsuffering of such great meekness, because clearly we are the pavement, and we lie despised in our own conduct. Behold, while I speak of the two leaders of the heavenly army, the martyr Stephen also comes to mind, who, when seized for the name of his Creator and brought into the midst of his persecutors, stood undaunted, taught with confidence, and from zeal for truth strongly rebuked his persecutors, saying: "You have always resisted the Holy Spirit." And when they ran to get stones and killed him with stones, kneeling down he prayed for those same persecutors, saying: "Lord, do not hold this sin against them." What virtue is this, then, to burn so with zeal that he would confidently speak reproaches of their faithlessness to those by whom he was held; and to love so much that even in death he would pray for those by whom he was being killed? Indeed, he so burned with zeal as if he had no meekness at all; and he so persisted in meekness in love for them as if he had no fervor against them at all. Let us consider amid these things where the guilt of our conscience lies. For who among us, if he has received even a verbal insult from a neighbor, does not immediately return the insult, is not thoroughly disturbed, does not burst forth into hatred, does not forget the commandment of love? But blessed Stephen was able to do this through the grace of almighty God, because rising to the height he was a gate. We wretched ones cannot imitate this by our own strength, because we lie far below like pavement. But what do we say of our admiration in the life of the saints, when even the ancient fathers themselves, considering the life of the holy Church's preachers, greatly admired them? Did not the Psalmist admire their life when he said: "But to me Your friends are exceedingly honored, O God, their principality is exceedingly strengthened"? Ask the Gospel about which of His friends he speaks this, in which the Truth says to the preachers: "You are My friends." Isaiah also, looking upon their life, said: "Who are these who fly as clouds, and as doves to their windows?" Rightly indeed are the holy preachers called clouds, because they rain with words and flash with miracles. They are also said to fly like clouds, because even while living on earth they were beyond the earth through everything they did. Whence also it is said through a certain cloud: "For though we walk in the flesh, we do not war according to the flesh." For the earlier fathers used marriages, begot children, possessed property, and attended to the cares of family affairs. But foreseeing these men already through the spirit of prophecy—that they would abandon possessions, not desire marriages, not beget children, seek nothing on earth, possess nothing—they name them not as men walking upon the earth, but as clouds flying. For they fly because in their mind they contemplate the things that are heavenly. They almost do not touch the earth because they desire nothing in it. And they are like doves at their windows because through the spirit of their gentleness they covet nothing in this world through their eyes. Let us therefore consider how great is the height of these gates of the spiritual building, which even the spiritual fathers admire. How much therefore is it necessary for us to be humbled in admiration of them, we who are the pavement? But since under the designation of length we have heard of the height of the gates, now let us learn something of their width.

THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49) beginning of the year--the ecclesiastical year, the first month of which was Nisan. the city . . . thither--Jerusalem, the center to which all the prophet's thoughts tended.

The higher pavement was level with the entrance of the gates, the lower was on either side of the raised pavement thus formed. Whereas Solomon's temple had an outer court open to alterations and even idolatrous innovations (Kg2 23:11-12; Ch1 20:5), in this there was to be no room for human corruptions. Its compass was exactly defined, one hundred cubits; and the fine pavement implied it was to be trodden only by clean feet (compare Isa 35:8).