Ezekiel 40:26 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 there was a gate in the inner court toward the south,.... Which answered to the gate of the outward court before mentioned: and he measured from gate to gate toward the south an hundred cubits; from the gate of the inward court, to the gate of the outward court southward, were just the same dimensions as in the east and north gates, and between their respective ones, Eze 40:19.

(Verse 24 and following) 'And he led me to the south gate, and behold, there was a gate that faced south. And its frontispiece and vestibule were measured according to the upper measurements, and its windows and vestibules all around were like the other windows. It had a length of fifty cubits, and a width of twenty-five cubits, and it was ascended by seven steps, and there was a vestibule in front of its doors, and palm trees were carved on it, one on one side, and the other on the other side in front of it.' And the entrance of the inner court was on the south side, and it measured from entrance to entrance on the south side, one hundred cubits. And he brought me to the inner court by the south gate, and he measured the south gate according to the same measurements, its rooms, its doorway, and its vestibule, with the same measurements. And the vestibules all around the court were fifty cubits in length and twenty-five cubits in width. And a vestibule in a circular shape, with a length of twenty-five cubits and a width of five cubits. And its vestibule was towards the outer court, and its palm trees were on its front, and it had eight steps by which it was ascended. Seventy agree in the same words, except for thee, elau, elamoth, and elam, which in Hebrew is ulam. But thee is interpreted as threshold or front; elau, around it or supports; elamoth, entrance or vestibule; ulam is πρόπυλον, that is, before the doors. But what we have placed next to the Hebrew, that is, the vestibule or πρόπυλον, is not found in the Septuagint. But it should also be noted that in the southern gate it is not called a road according to the Septuagint, but simply 'and he led me to the south,' and behold, a gate that faced south. Therefore, through each entrance, Ezekiel, whose name means 'God strengthens,' is led. And from the northern gate, he goes to the southern gate, whose fronts, thresholds, τροπύλαια, or vestibules, and windows had similar measurements around, twenty-five cubits in length and five cubits in width. And it was ascended by seven steps, that is, to the southern gate and its vestibule, which is called elamoth, in front of its doors. Also, two carved palm trees, which we mentioned in the gate of the northern region. And let this be enough to remind you, that whatever is presented there, according to the more common understanding, that is, according to the literal sense, we understand at the south gate according to the spiritual sense. For in the same lines, both history and tropology run: but the former is lowly, the latter is sublime: the former clings to the earth, the latter soars to the heavens. And all things were filled with light around through the windows. For each problem has its own limits, and through them the light of faith enters the soul of the believer, especially if the length of his life has been extended to fifty years, that is, to the mystery of jubilee, and he is able to reach the breadth of a more divine understanding. In this latitude and on these streets, wisdom moves confidently, and with a lofty voice she exclaims: she climbs seven steps in order to reach the vestibule, and through the palms of her purpose and efforts, she holds eternal victory. And lest we think there is only one atrium to the south, it is said about the second atrium: And the entrance of the inner atrium is on the southern road: and it is measured from the entrance to the entrance on the southern road one hundred cubits; so that after a week and the sacraments of the old covenant, she may reach the good land and the grace of the Gospel. Not only is there a second atrium in the southern gate, but also a third, which is now called: 'And he brought me to the inner atrium at the southern gate, and he measured the gate according to the upper measurements, etc. For each atrium has its own measurements and arrangement, and in these measurements there is a different grace, as we know the same things differently at the beginning, in progress, and at the end. However, what is not found in the Septuagint, and the vestibule, or πρόπυλον, around twenty-five cubits long and five cubits wide, seems to raise a question, because it was not placed in the ancient interpretation, how twenty-five cubits and five are placed after the progress of the third step.' But it removes the ambiguity that follows: And its vestibule is towards the outer courtyard, and its palms are at the front; so that this courtyard, which had a length of twenty-five cubits and a width of five, belongs not to the inner courtyard but to the outer courtyard, so that the width of the former courtyard, that is, twenty-five cubits, is possessed by the length of the outer courtyard, and it holds a width of five cubits. These measurements, that is, twenty-five and five, we refer to the same senses, namely sight, hearing, taste, smell, and touch, which if we ascend to higher things, we double by fivefold and make them spiritual from carnal senses, as it is written: Lift up your eyes and see that the fields are already white for harvest (John 4:35), and: He who has ears to hear, let him hear (Luke 8:8). And: Taste and see, for the Lord is sweet (Psalm 33:8). And: We are the good fragrance of Christ to God among those who believe (2 Corinthians 2:15). And in the Epistle of John it is said: That which we have heard and seen, and our hands have touched, concerning the Word of life (1 John 1:1). And finally, in no way are only seven degrees sufficient in the northern region: but after seven, the number eight is added, as we move from the Synagogue to the Church, from the old covenant to the new, from earthly things to heavenly things.

"And there were seven steps to go up to it, and the arches thereof were before them: and it had palm trees, one on this side, and another on that side, upon the posts thereof." What is the meaning of this, that earlier a painting of palms was on the fronts, but now carved palms are mentioned as being on the front? In the carving of stones, indeed, the works appear to be external. But, as we have already said above, the painting of palms is a display of signs. Now, however, carving of palms is spoken of, so that a demonstration of good works may be designated. For to those highest preachers themselves it is said: "Let them see your good works, and glorify your Father who is in heaven." Therefore those who demonstrate that holy works have been impressed upon their life have carved palms on the front, because they already now show in their holy works how great a victory follows them in the future. Or certainly because we have said that faith is designated through the Eastern gate, hope through the Northern gate, but charity through the Southern gate, we must note that in the Eastern gate a painting of palms is reported, but in the Northern and Southern gates, carving is said to be, because it often happens that those who are still beginners do not yet exercise themselves in solid and great works; but those who return from iniquities to virtues are frequently exercised in great works, so that they may be able to cover their faults before the eyes of almighty God. And those who have already grown in virtues by the fervor of the spirit burn as it were like the South in holy actions. In the Eastern gate, therefore, there is painting, but in the Northern and Southern gates there is carving, because the sign of victory which is shown in beginners is already held more solidly and more firmly in those who are returning and in those who are fervent. It must also be noted with great importance what is said: "on this side and that." For all of us who strive toward the entrance of life must have the palm both on the right and on the left side. For what is said "on this side and that" signifies each side. Therefore, he has the palm on the right whom prosperity does not exalt; he has the palm on the left whom adversity does not cast down. Paul carried the palm as if from each side when he said: "Through the weapons of righteousness on the right and on the left, through glory and dishonor, through ill repute and good repute, as deceivers yet true." Adversity did not break him, prosperity did not lift him up into swelling of mind. Therefore he bore the palm on this side and that, because he remained both strong in adversity and humble in prosperity. For whoever is exalted by prosperity does not know how to have the palm on the right side. Whoever is broken in adversities does not know how to carry the palm on the left side. Therefore, in order that the palm may be borne on the forehead on this side and that, there must always be present in our minds both confidence in adversity and fear in prosperity, lest either adversity drag us into despair or prosperity lift up the soul into self-confidence. Hence it is that the same outstanding preacher said: "I know both how to be humbled, and I know how to abound; everywhere and in all things I have been instructed. Both to be satisfied and to hunger, and to abound and to suffer want—I can do all things in Him who strengthens me." Is it then, brethren, some skill to be humbled and to abound, to be filled and to hunger, to abound and to suffer want, that so great a preacher would suggest he knows these things as something great? It is entirely a skill, and a wonderful knowledge of discipline, which must be learned by us with the whole effort of our heart. For he who is not broken by his want, who is not drawn back from the giving of thanks, who is not kindled into desire for temporal things, knows how to be humbled. For in this place the Apostle calls being humbled suffering want. For immediately he adds the contrary: "I know also how to abound." For he who is not puffed up by things received, who does not twist them to the use of vain glory, who does not possess alone what he has received, but mercifully divides it with the needy, knows how to abound. He who does not use food received for the gorging of the belly, but for the restoration of strength, nor gives more to the flesh than necessity demands, knows how to be filled. He who tolerates lack of food without murmuring, nor for the necessity of sustenance does anything by which the soul might incur the snare of sin, knows how to hunger. He therefore whom neither pride lifts up in abundance, nor desire provokes in necessity, knows how to abound, knows how to suffer want. When he immediately added, "I can do all things," lest we should believe these to be words of boasting, he added in what, "In him who strengthens me." Behold, a branch has gone forth on high, but because it held itself in the root, it remained in greenness. For rising on high it would have withered, if it had separated itself from the root. For he attributes nothing to himself, because he confesses that he can do all things not in himself, but in him who strengthens him. Therefore on this side and on that the outstanding preacher has the palm, whom neither abundance draws to pride, nor want drags to avarice. Let us learn, therefore, brothers, to give thanks not only in prosperity but also in adversity. For out of his loving-kindness our Father has become our creator, and he nourishes us as adopted sons for the inheritance of the heavenly kingdom. And he not only refreshes us with gifts but also instructs us with chastisements. Let us learn, therefore, to abound, so that we may share with the needy all that we have received from him. And let not abundance lift up the mind, lest perhaps one rejoice because what is lacking to another is present to oneself, and no longer rejoice in the common good but in one's own private good. Truth calls the disciples back from private joy to common joy, when he admonishes those returning from preaching and rejoicing over the subjection of demons, saying: "Do not rejoice over this, but rather rejoice and exult because your names are written in heaven." For not all the elect cast out demons, yet nevertheless the names of all the elect are held inscribed in heaven. The disciples are therefore admonished to lay aside private joy and to rejoice in common and perpetual happiness. Whoever, therefore, rejoices in what another does not have, made worse by his very abundance, has private joy. Against this craving for abundance John admonishes us, saying: "Do not love the world, nor the things that are in the world." He immediately added the reason why: "If anyone loves the world, the love of the Father is not in him." For no one can serve two masters, because one cannot love both transitory and eternal things at the same time. For if we love eternity, we possess all temporal things in use, not in affection. He immediately added this same reason, saying: "Because all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life." For this reason people desire to have something even beyond what is necessary, so that they may be proud in having it, and because another does not have this, they exalt themselves in their thoughts. Whoever therefore is of this sort has not yet learned to bear abundance. Often, however, what avarice suggests from desire, one thinks to be necessity, and when lesser things would suffice, one grieves that greater things are lacking, and the incautious mind suffers a kind of quasi-necessity which it begets. And when the things it desires are excessive, it somehow excuses its own avarice to itself. Abundance therefore is close to pride. And if at some point desire has also seized it, this has invaded it, so to speak, like a foreign captivity. If therefore we wish to know the art of abounding, it is necessary that we flee not only those vices which are near, but also those which come from afar. Let us learn to suffer want, lest we seek even with fault to have those things which we do not have, nor let us think happy those whom we see burdened with possessions. The things which they prepare for themselves as if for the expenses of the present life are exceedingly excessive. They carry much, but on a short road; poverty is a great companion to us on this journey, which does not constrict the soul when earthly substance is lacking, for which we must render accounts to the eternal Judge. We proceed more freely toward our homeland, because we are, as it were, without burden on the way. Let us learn to be satisfied, lest in taking nourishment for the body we serve gluttony rather than necessity. For desire seeks more than necessity requires. And often while we take care to satisfy the want of the flesh, pleasure creeps in and exceeds the measure of refreshment. Hence it happens that fault passes into fault, because frequently another temptation of the flesh arises from the very fact that the flesh is served immoderately in refreshment. For from the sin of the first man, with nature weakened, we are born into this world with our temptations. And the flesh is sometimes our helper in good work, but sometimes a seductress in evil. If therefore we give it more than we ought, we nourish an enemy. And if we do not render to its necessity what we owe, we kill a citizen. The flesh therefore must be satisfied, but only to the point that it may suffice to serve us in good work. For whoever gives it so much that it grows proud utterly knows not how to be satisfied. It is therefore a great art to be satisfied, lest anyone through the satiety of the flesh burst forth into the wickedness of shameful conduct. Let us learn to hunger, so that our want here may please us on account of the abundance to follow, lest the necessity of the belly drag us into fault, lest need suggest sin to the mind itself; and while the flesh is afflicted with hunger, the spirit be provoked to covetousness, and seek with fault to provide whence it might satisfy the flesh in necessity, lest the heart leap forth into indignation and kindle the tongue into the bitterness of murmuring. He therefore who in the want of his flesh looks around himself on every side and guards himself from the snare of sin, knows how to hunger. Therefore, brothers most dear, fleeing wrath and avarice in adversity, and avoiding elation and immoderate joys in prosperity, because through faith, hope, and charity we desire to enter the court of the interior life by three gates, let us hold palms on this side and on that. It is fitting still to bring to mind another citizen of the heavenly fatherland, and to demonstrate how he holds a palm on this side and on that. For blessed Job, when he was richer than all the men of the East, and all prosperous things abounded for him, his sons flourished, his household grew, his flocks overflowed, he persisted in such great fear of almighty God that amid the keeping of discipline, amid acts of justice, amid many services of humility, intent upon works of mercy, devoted to offering sacrifices, he immolated burnt offerings to the Lord for each of his sons, lest any of them had sinned even in his heart. Let us consider therefore how great was the keeping of good work in him who expiated in his sons the sins of the heart through sacrifices. But how just he was had become known in prosperity; yet it was very much unknown whether he could persevere as just also amid afflictions. Therefore he had to be touched by the rod, so that holy man might be tested in prosperity through adversity, so that he who was known to the almighty Lord might become known through afflictions to us and to himself. Thus with the Lord disposing, the flocks were consumed, the keepers slain, the house overthrown, the sons destroyed, his flesh struck from the sole of his foot to the crown of his head. His wife remained unharmed, who might increase his wounds with the javelins of words. But the holy man wisely teaches her in temptation, sound amid his wounds, and responds to her, saying: "If we have received good things from the hand of the Lord, why should we not accept evil things?" Friends also come to console him, but break forth into insults, and to the pain of his wounds they add still more wounds of words. They call him merciless, they name him a plunderer, they denounce him as violent, they declare him an oppressor of the poor. What therefore would the soldier of God do, caught between painful wounds and bitter words? Behold, the scourges of God and the words of men together press his afflicted soul toward despair; but, filled with the power of the spirit, lying down with wounds of the flesh, standing with strength of mind, against the impulse of despair he brought back to memory the good things he had done. Because he had been merciful, he says: "I was an eye to the blind, and a foot to the lame." And again: "I was a father to the poor." Because he was both a guardian of discipline and kind, he says: "And when I sat as a king, with the army standing around me, I was nevertheless a consoler of those who mourned." Because he had been humble, he says: "If I refused to undergo judgment with my servant and my maidservant, when they disputed against me." Because he had been hospitable, he confesses: "If I despised one passing by, because he had no garment." Because he was generous in gifts, he says: "If his sides have not blessed me, and he was warmed from the fleeces of my sheep." Because he was not violent, he testifies, saying: "If I raised my hand against the orphan, when I saw myself superior at the gate." Because he never exulted at the peril of an enemy, he says: "If I rejoiced at the ruin of him who hated me." Because he was patient, and also bore the malice of his own people with equanimity, he says: "If the men of my tent have not said, Who will give us of his flesh that we may be satisfied?" What is it therefore that the holy man enumerates so many of his virtues amid afflictions? What is it that he praises with his own mouth the works he had done, except that amid wounds and words which could drag him to despair, they reform his soul to hope? And he who was humble in prosperity, having recalled his good deeds to memory, remained unbroken in adversity. For whose soul would those words not drive to despair amid so many afflictions, unless he had recalled to memory the good things he had done? The holy man therefore saw his mind being shaken toward despair upon hearing so many evils, and he wonderfully strove to be strengthened in certain hope from his good actions. Thus is fulfilled what is written: "In the day of good things be not unmindful of evil things, and in the day of evil things be not unmindful of good things." For if when we have good things we remember the evil things which we have either already suffered or can still suffer, the good things received do not elevate the mind, because the fear from the memory of evil things suppresses their joy. And if when we have evil things we remember the good things which we have either already received or hope we can still receive, the weight of evil things does not press the soul down into despair, because the memory of good things lifts it to hope. If therefore, brothers most dear, we so walk through the Lord's precepts and through the examples of the saints, that neither prosperity elevates us nor adversity breaks us, we show that we hold palms on this side and on that before the eyes of almighty God. To whom is honor and glory forever and ever. Amen.

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.