Ezekiel 40:3 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 he brought me thither,.... Being brought into the land of Israel in vision, and to a high mountain in it, by which were as the frame of a city; he was from thence brought to the city or temple itself, which looked like one: and, behold, a note of attention and admiration: there was a man; one in human form; not a created angel, but the Messiah, the builder and owner of the city and temple, whom it was proper the prophet should first have a view of; and by whom he was to be made acquainted with the several parts and dimensions of those buildings: he is called a "man", not that he was a mere man, but the eternal God; or otherwise he would not have been fit to be the architect or builder of such a fabric; nor as yet was he really man, but is so called, because it was determined he should, and it was agreed by him that he would become man, and it was foretold as a certain thing; and besides, he often appeared in a human form before his incarnation, as he now did, being most suitable to the prophet, and making himself more familiar to him; as well as it was preludium of his future incarnation, and of what he be when this vision would be fulfilled: whose appearance was like the appearance of brass; denoting the glory and splendour of his divine Person, being the brightness of his Father's glory; also the glory of his human nature, in his state of exaltation, and the glory of his office, as Mediator; and especially the glory and brightness he will appear in when this vision will take place, with which he shall enlighten the whole earth, and slay antichrist; see Rev 18:1, also it may denote his purity and holiness in both his natures, divine and human; not only in the former, but in the latter, in which he is free from sin, original and actual; and even now from sin imputed, having made full satisfaction for it, without which he will appear when he comes a second time, Heb 9:28, this may likewise point at his great strength, as God, and man, and Mediator; who has made the world, and holds all creatures in being; who is the mighty Redeemer of his people; has bore their sins, and conquered their enemies; supports their persons; bears their burdens, and supplies them with strength: once more, it may intend his duration; who, though he was once dead, is alive, and lives for ever; his priesthood is unchangeable; his kingdom an everlasting one; and he the same yesterday, today, and for ever, and his years fail not: with a line of flax in his hand, and a measuring reed: one in one hand, and the other in the other hand; the one to measure greater, the other lesser matters; and both signify the sacred Scriptures, the rule and measure of faith and practice; and to which, in the latter day, all will be reduced; the doctrines then preached will be quite agreeable to them; the ordinances will be administered as they were first delivered; the form, order, and discipline of the churches, will be according to the primitive pattern; there will be no deviation from it; see Zac 2:1, and he stood in the gate; of the house or temple, as being Lord and proprietor of it; having the keys of it, to open and shut, let in and keep out, at his pleasure; see Heb 3:6 and as the guide of the prophet, to lead him into each of the courts and apartments, and give him the dimensions of them, that he might show them to the house of Israel, to be observed by them; and here, as Cocceius observes, he stands, invites and calls persons to come into his house, and partake of all the privileges and entertainments of it; see Pro 1:20, yea, here he stands, as being not so much the doorkeeper, as the door and gate itself; as he is the way to his Father, the gate that leads to eternal life, so the door into a Gospel church; see Joh 14:6.

(Chapter XL - Verses 1 onwards) 'In the twenty-fifth year of our exile (or captivity), at the beginning of the year (or in the first month), on the tenth day of the month, fourteen years after the city was struck down (or captured): on that very day, the hand of the Lord was upon me, and He brought me there. In visions (or in a vision) of God, He brought me to the land of Israel, and set me down on a very high mountain, on which was like a city-building, facing southward (or from the south).' And he brought me there: and behold a man, whose appearance was like the appearance of brass (or shining brass); and a line of flax (or masons' line) was in his hand, and a measuring reed in his hand. And he stood in the gate: and he said to me, Son of man, see with your eyes, and hear with your ears, and set your heart upon all that I shall show you (or set in your heart all that I shall show you): for you have been brought (or entered) here for this purpose, and declare (or show) to the house of Israel all that you see. If, in the fifth year of captivity or exile of King Joachin, in the fourth month, in the fifth day of the month, the heavens were opened to the prophet Ezekiel by the river Chebar, and he saw visions of God; and now it is said that in the twenty-fifth year of the same captivity or exile of Jehoiachin, at the beginning of the year, in the tenth month, the hand of the Lord came upon him, and he was brought to the land of Israel and placed on a very high mountain, where he could see the city under construction, facing south; then there is no doubt that his entire prophecy was composed over a period of nineteen years, nine months, and five days of the twentieth year. But if, according to Theodotion, who interpreted in that place where we have placed [it], at the beginning of the year, it is understood that on the new year, the tenth month (however, the new year is called the seventh month among the Hebrews, which has the name Tishri, that is, on the Kalends of the seventh month, there is the sound of trumpets, and on the tenth day of the same month, there is the day of fasting and atonement; but on the fifteenth day, when the whole circle of the moon is completed, there are the days of the booths), it is understood that on the tenth day of the Day of Atonement, the building of the city as shown to Ezekiel, the prophet. And just as he demonstrated the restoration of the people, or rather the revival in the bones of the valley under the image of the resurrection, so now the Lord promises the restoration of the city that was destroyed by the Babylonians fourteen years ago, under its description, just as the type of captivity and destruction that he had shown through the boiling pot from the face of the North, and the truth of the prophecy was confirmed by the work, so the truth of the future edification would be proven by the faith in past events and the prediction. Nor is this said of that time, as some ignorant Jews want, when under Zerubbabel and under Jesus, son of Josedech, the high priest, the temple was built, with the prophets Haggai and Zechariah prophesying. For this temple that is now described, and the order of the priesthood, and the division of the land and fertility, is much more magnificent than what Solomon built. But the temple that was built under Zerubbabel was so small, and compared to the previous one was nothing: those who had seen the previous temple, and then saw this one, would wail and testify their sorrow with tears, and the clamor of the mourners would be much louder than the sound of trumpets. Read the book of Ezra. Furthermore, what is added, in the fourteenth year after the city was struck (or captured), according to mystical understanding, it signifies fourteen generations: which completed from David to the birth of Christ, the restoration of the city is promised by him, about whom it is written: He will build my city and bring back the captivity of my people. And again: He came to proclaim release to the captives and sight to the blind, saying to those who were in chains, come out, and to those who were in darkness, be revealed. But the hand of the Lord came upon him, so that Israel in the flesh, who was situated in Babylon, would come to the land in spirit. And he would not be placed on a high mountain in a vision, but in the visions of God, on an exceedingly high mountain, about which Isaiah and Micah prophesied: Come, let us go up to the mountain of the Lord, to the house of the God of Jacob (Isa. II, 3; Mic. IV, 2). For it is exceedingly high, in comparison to the other mountains, about which the prophet testifies, saying: I lift up my eyes to the mountains, from where will my help come? (Ps. CXX, 1). And in another place: Mountains are around it, and the Lord is around His people (Ps. CXXIV, 2). Concerning this it is also said by Isaiah: Ascend to a high mountain, you who bring good news to Zion (Isa. XL, 9). On this mountain, the city's building is shown, according to the Septuagint and Aquila, from the region, and opposite the north, from where the prophet came to the land of Israel; but according to Theodotion and Symmachus, it faces south, where there is full light, and the sun of righteousness is positioned at the highest point of the sky. And in the Song of Songs it says: Rise up, O north wind, and come, O south wind, blow upon my garden, that its spices may flow out. (Song 4:16) For the harsh north wind is driven away by the breath of the Lord, lest the warmth of love grow cold and the flowers wither. But when it is said, 'Like the structure of a city, not truly a city, but a likeness of a city is shown,' it refers to the city about which it is written: Glorious things are said of you, O city of God. (Psalm 87:2) This is Jerusalem, built as a city, whose unity itself is in that very city, and in it the great Lord is greatly praised, in the city of our God, on his holy mountain. (Psalm 48). And in the towers of this city, God is known when he will receive it. As it is said elsewhere: The streams of the river gladden the city of God (Ps. 46:4). And: A city set on a hill cannot be hidden (Matt. 5:14), as spoken in Isaiah: I am a solid city, a city under attack (Isa. 23). It did not say that it is conquered, but under attack: it is built on a rock and is not shaken by any storm. It follows: And he led me there, as it is understood, by the hand of God. There, however, that is, to the building of the city, so that he might show me all the things that were inside. And behold, he says, a man, whose appearance or vision was like a shining bronze, specifically the one of whom it is written: Behold a man, the Rising Sun is his name (Zach. VI, 12). But he did not have the appearance of amber, as is said at the beginning of this volume, nor was he girded with a golden belt, as is stated in the Book of Revelation (Apoc. I): but he had the appearance of bronze, according to the Hebrew. For this material is more resonant than all metals and resounds with a far-reaching sound. Hence, in the Book of Daniel, the kingdom of Alexander and the Greeks is symbolized by an image made of gold, silver, bronze, and iron (Daniel. II); in order to represent the eloquence of the Greek language: through which it is clear that they still need teaching, who have not yet fully understood the mysteries of spiritually building the temple. There was also a line made of twine in his hand, as it is written in Zechariah (Zech. II), that he had a measuring line to measure the width and length of the city. And the workers of masonry, either the angels who served under God's command, or Moses, and all the prophets and apostles who build the city of God, and are helpers or ministers of the Lord's will. Hence, the Apostle Paul also said: We are God's field, God's building (1 Cor. III, 9). And what follows: And the pen of measurement in his hand signifies prophetic grace, of which it is written in the forty-fourth psalm: My tongue is the pen of a swift scribe (Psalm 44:2). And concerning John the prophet and the baptist: What did you go out to the desert to see? A reed shaken by the wind (Matthew 11:7). Those who desire to imitate this reed, are those who write iniquity, and to whom the prophet curses: Rebuke the beasts of the reed (Psalm 68:31). But he was standing at the gate; for through him we enter the Father, and without him we cannot enter the city of God, so that it may receive the worthy and cast out the unworthy. There is also judgment at the gate. Hence the prophet says: They hate those who correct at the gate (Isa. 29:21). And in another place: He will not be put to shame when he speaks with his enemies at the gate (Ps. 127:5). This man spoke to the prophet, in whose hand was a cord, and whose appearance was like bronze, and he held a reed in his hand. He spoke to Ezekiel, a true architect, whom Paul the apostle imitated, saying: Like a wise architect, I have laid the foundation (I Cor. III, 10). But he calls the wise architect, to distinguish him from the foolish one, and he is called an unworthy shepherd in Zechariah; but he spoke the following: Son of man, see with your eyes, and hear with your ears (Zech. XI): not with the eyes of the flesh, but with the spirit; not with the ears of the body, but with the soul. Lift up, he says, 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). The construction of the city is visible, and the order of the ceremonies and priests, and the description of the land can be heard. But it is not enough to command to see with the eyes and hear with the ears; but he added: And place your heart in all things; or, place in your heart all that I will show you. For nothing is of benefit to have seen and heard, unless you place those things that you have seen and heard in the treasure of memory. When, however, he says, 'all things that I will show you', he makes the listener attentive, and he prepares the eyes of the heart, so that he may hold in his memory those things that are to be shown to him, for you have been brought here so that all things may be shown to you. With this, he shows specifically that nothing is sweeter than theory and knowledge, which the prophet desires, saying: 'One thing I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord all the days of my life.' In order to see the delight of the Lord, and to visit His temple (Psalm 26:4, 5). Hence he joins and speaks: Lord, I have loved the beauty of your house and the dwelling place of your glory. Proclaim, he says, all that you see to the house of Israel, so that those who cannot see for themselves may learn through you what is shown to you by the Lord. But to the house of Israel are those who contemplate God with their mind, such as Nathanael, who earnestly sought Christ, and deserved to hear: Behold, a true Israelite, in whom there is no deceit (John 1:47).

As far as the measuring line is concerned, these are the angels who minister at the command of God, or Moses and all the prophets and the apostles who built the city of God and the assistants or ministers at the will of the Lord.

This man spoke to the prophet. In his hand was the measuring stick, and his face was like the sky, and he held in his hand a reed. The man who spoke to Ezekiel was a true master builder, whom Paul the apostle imitated, when he said, “like a skilled master builder I will lay the foundation.”

And behold a man, whose appearance was like the appearance of bronze. He Himself is signified in the man who is figured on the mountain. Moreover, this man is said to measure the building. And rightly is the Lord signified by the man and the mountain, because He Himself arranges all things within holy Church by judging, and He Himself bears that same holy Church, and by bearing it raises it up to heavenly things. So also in the holy Gospel our same Redeemer speaks, saying: "He who enters by the door is the shepherd of the sheep." And shortly after: "I am the door." And again after a little He adds: "I am the good shepherd." If therefore He Himself is the shepherd, and He Himself is the door, and the shepherd enters through the door, why is it not understood in this place that He Himself is both the mountain and the man who measures the building on the mountain?

But we must ask why it is said of this man, "Whose appearance was like the appearance of bronze." Now we all know, brothers, that the metal bronze is very durable, and altogether sonorous. What then does it mean that the appearance of the Mediator of God and men is compared to the appearance of bronze, unless it is what we openly know, that the only-begotten Son, taking the form of a servant, transformed the frailty of human flesh through the glory of his resurrection into eternity, because in him flesh was made now enduringly without end? For rising from the dead he dies no more, death shall no longer have dominion over him. But what does it mean that his very incarnation is compared to a sonorous metal, unless that through that same assumption of our humanity the glory of his majesty resounded to all? And he has, as it were, the appearance of bronze in his body, because God became known to the world through flesh. Hence also through John it is said: "He had written on his garment and on his thigh: King of kings, and Lord of lords." For what is his garment, except the body which he assumed from the Virgin? Yet his garment is not one thing and he himself another. For our garment too is called flesh, yet we ourselves are the flesh with which we are clothed. But Isaiah, beholding this garment of his long before, bloodied with blood through the cross of the passion, said: "Why is your apparel red, and your garments like those of one treading in the winepress?" To which he himself answered: "I have trodden the winepress alone, and of the nations there is no man with me." For he alone trod the winepress in which he was trodden, who by his own power conquered the passion which he endured. For he who suffered even unto the death of the cross rose from death with glory. And it is well said: "And of the nations there is no man with me," because those for whom he had come to suffer ought to have been partakers of his passion, and since at that time they had not yet believed, he complains about them in his passion, whose life was being sought in that passion. By the thigh indeed is meant the propagation of flesh. Because therefore through the propagation of the human race, as the orders of generations are described by Matthew or Luke narrating, he came into this world from a virgin, and through the mystery of his incarnation indicated to all nations everywhere that he was King and Lord, he had written on his garment and on his thigh: "King of kings, and Lord of lords." For where he became known in the world, there he impressed the knowledge of reading about himself. Therefore his preaching through flesh is like a certain sound from bronze. Let it therefore rightly be said: "Whose appearance was like the appearance of bronze."

"And a linen cord in his hand." In the Septuagint translators, a linen cord is not found, but a mason's cord. If we hold to their translation in this verse for the purpose of exposition, what else do we understand by masons than holy teachers, who, by speaking spiritual things, assemble living stones, that is, the souls of the elect, for the heavenly building? For whatever the ancient fathers spoke, whatever the prophets, whatever the apostles, whatever the successors of the apostles spoke—what else was it but the arrangement of stones in this construction of the saints that is built daily? Now with a mason's cord, this is customarily done: that the evenness or straightness of the rising wall may be recognized; and if a stone is too far inward, it may be cast outward; if it projects too far outward, it may be called back inward. And certainly the preaching of teachers does this daily: that any soul for whom it is perhaps not expedient to undertake the burdens of governance, even if it desires to appear outwardly, may be called back inward; and again, one who wishes to remain hidden and care only for itself, if it can be useful to itself and to many, even when it desires to remain hidden, may be brought forth outwardly to appear. And so it happens that the order of holy stones is maintained, since often one wishing to come to honor is repelled, and one fleeing honor is elevated to the height of sacred office. But since, as we have learned through our translator, the Hebrew text does not have "of masons," but "a linen cord in his hand," we ought to expound what is held more certainly among us. Now we know that a linen cord is finer than if cords were made from something else. And what should we understand by the linen cord except the more refined preaching, that is, the spiritual? For the censure of the law was a cord, but it was not linen, because it restrained an uncultivated people not with refined preaching, in which through the sentence of punishment it cut off not sins of thought but of deed. But after the Lord through himself bound even the thoughts of men by preaching, and made known that sin is complete even in the heart, he held a linen cord in his hand. For he says: "You have heard that it was said to those of old: You shall not commit adultery; but I say to you that whoever looks at a woman to lust after her has already committed adultery with her in his heart." Therefore the linen cord is the refined preaching that binds the mind of the hearer, lest it dissolve itself even in wretched thought. And it should be noted that it says the cord is in his hand, that is, preaching is in action. For he showed in himself everything that he taught, as it is written: "What Jesus began to do and to teach."

And because he also committed to Scripture the very things he said, so that they might be handed down to posterity, it is rightly added: "And a measuring reed in his hand." The Lord promises concerning holy Church through another prophet, saying: "There shall spring up in her the greenness of the reed and the rush." I remember having explained this in another place, that by the reed we should understand writers, and by the rush, hearers. But since both rush and reed are accustomed to grow near the moisture of water, and both spring forth from one and the same water, and the reed indeed is taken up for writing, while with the rush one cannot write, what should we understand by the rush and the reed, except that there is one doctrine of truth which irrigates many hearers? But some who are irrigated advance in the word of God even to the point that they also become writers, that is, like reeds; but others hear the word of life, maintain the greenness of good hope and right works, yet cannot advance to writing at all. What are these in the water of God except certain rushes, so to speak? They indeed advance by growing green, but they cannot express letters at all. Our Redeemer, therefore, because He granted that the words which He spoke should also be written through the zeal of teachers, held a reed in His hand. This reed is called a reed of measure, because the very zeal of teachers is held under a certain dispensation of hidden judgment, so that it may benefit some who read, and may not be able to benefit others who read. Hence the holy apostles, when they asked the master of truth speaking to them more openly why He spoke to the crowds in parables, heard: "Because it is given to you to know the mystery of the kingdom of heaven, but to them it is not." Or certainly it is a reed of measure, because in that sacred eloquence of His which has been written for us, we recognize that there are hidden dispensations of His. For through His incomprehensible judgment, one is sent within the measure of the elect, and another is left outside, so that he may in no way deserve to belong to the number of the elect. He has therefore a measuring cord, He has in His hand a reed of measure. For he who measures a place with a cord draws the cord to one spot, withdraws it from another, and leads here what he removes from elsewhere. Thus indeed, thus does our Redeemer act in the gathering of men, while He leads some out from their iniquities, and leaves others in their iniquity. For in those whom He has deigned to gather, He drew the cord of hidden measure, and from those whom He judged should be abandoned, what else did He do but withdraw the cord? So that the good may be held within the measure of the heavenly building, and the evil may remain outside the building, in whom the good things that are supposed are not, as if without measure.

Our Redeemer held this cord and measuring reed in His hand when He deigned to admonish the apostle Paul through a man of Macedonia appearing to him, so that this same Macedonian man said: "Come over and help us." And yet when the apostles wished to go into Asia to preach, the Spirit of Jesus did not permit them. What does it mean that the holy apostles are both called to go where perhaps they had not thought to proceed, and are forbidden to go where they desired to proceed, except that the cord of hidden judgment and the measuring reed is held in the hand, so that some may hear the words of life, while others may by no means deserve to hear? Therefore there is a cord of measure, which was drawn to one place and withdrawn from another.

We have also learned from the testimony of the Holy Gospel that one came who said: "Master, I will follow You wherever You go." To whom the answer was given: "Foxes have dens, and birds of the sky have nests, but the Son of Man has nowhere to lay His head." Another came who said: "Master, let me first go and bury my father." To whom it is said: "Let the dead bury their dead, but you follow Me and proclaim the kingdom of God." What does it mean that the one who promises to go is abandoned, while the other who wishes to return home is nevertheless commanded to follow? The former is not received, the latter is not released from service even for a moment. Therefore, by the internal dispensation of hidden judgment, the measuring line and the measuring rod are drawn out, by which this one is drawn in and that one is left behind, so that the heavenly structure may be built not without a devout and just examination.

The measuring rod can also be understood as Sacred Scripture for this reason: that whoever reads it measures himself in it—either how much he advances in spiritual virtue, or how far removed he remains from the good things that are commanded; how much he now rises up to do good, how much he still lies prostrate in wicked deeds.

And he stood in the gate. Whoever stands in a doorway is partly inside and partly outside, because one part of him is seen outside while another part is hidden within. And so our Redeemer, mercifully incarnate for us, stood as if in a doorway before human eyes, because through his humanity he appeared visible, yet kept himself invisible in his divinity. Hence the Jews, who had awaited him according to the promise of the prophets, were troubled by the confusion of their own faithlessness, because they saw as mortal the one whom they had believed would come for their deliverance. Therefore he who stands in a doorway, as was said above, is seen partly outside and partly inside. Hence even the faithlessness of the Jews was not left without a display of divine power. For seeing his miracles, they were drawn to believe, but then again, weighing his sufferings, they disdained to believe that he was God whom they saw mortal in the flesh; whence it came about that they doubted in their knowledge of him. For they saw him hungering, thirsting, eating, drinking, growing weary, sleeping, and they supposed him to be merely a man. They saw him raising the dead, cleansing lepers, giving sight to the blind, casting out demons, and they perceived him to be more than human. But his humanity, considered in their hearts, disturbed their understanding of his miracles. Hence holy Church, in the voice of the bride, desiring now to see him openly, says: "Behold, he stands behind our wall." For he who showed to human eyes what he assumed from mortal nature, and remained invisible in himself, stood as if behind a wall for those seeking to see him, because he did not offer himself to be seen with his majesty revealed. For he stood as if behind a wall, who showed the human nature which he assumed but hid the divine nature from human eyes. Hence it is added there: "Looking through the windows, gazing through the lattices." For whoever looks through windows or through lattices is neither entirely hidden nor entirely seen. Just so, indeed, our Redeemer appeared before the eyes of doubters, because if while working miracles he had suffered nothing as a man, he would have appeared fully to them as God; and again, suffering human things, if he had done nothing as God, he would have been thought merely a man. But because he both did divine things and suffered human things, he looked out to humanity as through windows or lattices, so that as God he would both appear through miracles and be hidden through sufferings, and as man he would be perceived through sufferings, yet be recognized as more than man through miracles.

But since this man is said to stand in the doorway, we must ask whether his face was toward the inside and his back toward the outside. In this matter, if we consider what precedes and what follows, we quickly discover how he stood. For first it says: "There was something like a building of a city facing toward the south, and he led me there." And a little later it is added about this same man: "And he was standing in the doorway." And immediately it is added: "And the same man spoke to me." For he who spoke to the prophet when he was introduced into the building, standing in the gate, certainly stood with his face inward and his back outward. But the prophet who was introduced, to whom the man standing in the gate spoke, without doubt held his face toward the gate, from where he heard the words of the speaker. What does it mean, then, that the man looks inward while the prophet looks outward? What does it mean that the face of that same man is toward the building, but the eyes of the prophet are toward the gate, except that the Only-begotten of the Father became incarnate for this reason: that he might introduce us into the spiritual building, that is, into faith in the holy Church? His eyes always look upon his building, because they unceasingly observe how much each person advances in virtues. But the prophet looks toward the gate, because he who hears the words of God must always place the eyes of his heart upon his departure, and meditate without ceasing on when he will leave this present life and reach eternal joys. For God became incarnate for this very reason: that he might introduce us to faith and lead us back to the sight of his vision. Hence also in the holy Gospel, Truth speaks, saying: "If anyone enters through me, he will be saved, and will go in and go out, and will find pasture." He will go in, namely, to faith; he will go out to sight; and he will find pasture in eternal satisfaction. Hence also the Psalmist says: "May the Lord guard your entrance and your departure." For the Lord guards the entrance of each soul, by which it enters into faith, and also the departure by which it goes out to sight, so that neither when entering the Church is it tripped up by errors, nor when departing from this temporal life to the eternal is it snatched away by the ancient enemy. Concerning this departure of ours, which we ought to meditate upon daily in our mind, the Apostle speaks of our Redeemer, saying: "That he might sanctify the people through his own blood, he suffered outside the gate. Let us therefore go out to him outside the camp, bearing his reproach. For we do not have here a lasting city, but we seek the one to come." The man who appeared, therefore, stood in the gate and spoke in this way, because the Mediator between God and men, Christ Jesus, even in the very time of his passion gave precepts of life to his disciples, so that those who believe in him might always look toward the gate, and, weighing his passion with careful consideration, might not turn the eyes of their heart away from their own departure. We also, when we have already begun to despise the confines of the flesh, to pass through the straits of our mortality through the desire for immortality, to reach toward the freedom of the supernal light, to yearn for the joys of the heavenly homeland—we hold our eyes toward the gate, because while we desire to pass from temporal sacraments to eternal ones, we have, as it were, already turned our backs on the present life, and we have the face of our heart fixed on the desire of our departure. For it is written: "The body that is corrupted weighs down the soul, and the earthly dwelling oppresses the mind thinking many things." Thus, therefore, through contemplation we already stretch the mind beyond the straits of the flesh; yet we are still held within the gate by that very carnal constraint in the sacraments which we have come to know.

For often the mind is so suspended in divine contemplation that it now rejoices to perceive something of that eternal liberty which eye has not seen nor ear heard, through a certain image; yet nevertheless, struck back by the weight of its mortality, it slips back to the depths, and is held bound by certain chains of its punishment. Therefore he strains toward the gates who beholds the joys of his true liberty, and now desires to go out, but is not yet able. Hence it is that the Hebrew people, freed from the servitude of Egypt, when they beheld the pillar of cloud as God spoke, each one stood at the doors of his tabernacle and worshiped. Of whom it is said a little earlier: "When Moses went out to the tabernacle, all the people rose up, and each one stood at the door of his tent." For we stand there where we fix the eyes of our mind. Whence Elijah says: "The Lord lives, in whose sight I stand." He surely stood there where he had fixed his heart. But what is it for the people to gaze upon the pillar of cloud and to stand at the doors of their tabernacle and worship, except that when the human mind somehow beholds those higher and heavenly things in an enigma, it now exits the enclosures of its bodily habitation through uplifted thought, and humbly adores him whose substance it cannot see, yet now marvels at his power through the illumination of the spirit? And when Moses enters the tabernacle, the people gaze upon his back, and stand at the doors of their tents, because when any holy preacher speaks lofty things about God, he somehow enters the tabernacle of the heavenly dwelling. Though the weak cannot fully weigh the power of his preaching, nevertheless they gaze upon his back as it were, because they follow through understanding the last things they are able to grasp. But even in those very small things which they are able to comprehend, they now go out from their tents as it were, and stand at the doors, because they strive both to leave the dwellings of the flesh and to advance toward those joys of eternal life which they hear. Hence also Elijah, when he heard the voice of the Lord speaking with him, is described as having stood at the door of his cave and veiled his face, because when through the grace of contemplation the voice of heavenly understanding comes into the mind, the whole man is no longer within the cave, because care of the flesh does not possess his soul, but he stands at the door, because he meditates on escaping the straits of mortality.

But now he who stands in the entrance of the cave and perceives the words of God in the ear of his heart must cover his face, because while we are led through heavenly grace to understand higher things, the more subtly we are raised up, the more we must always press ourselves down through humility in our understanding, lest we strive to be wiser than we ought to be wise, but to be wise unto sobriety; lest while we examine invisible things too much, we go astray; lest in that incorporeal nature we seek something of corporeal light. For to extend the ear and cover the face is to hear the voice of the inner substance through the mind, and yet to turn away the eyes of the heart from every corporeal form, lest the soul fashion for itself anything corporeal in that which is everywhere whole and everywhere uncircumscribed. Therefore, dearest brothers, we who have already learned of eternal joys through the death and resurrection of our Redeemer, and his ascension into heaven, we who know that our fellow citizens the angels appeared outwardly in testimony of his divinity, let us long for the King, let us desire the citizens whom we have come to know, and standing in this edifice of holy Church let us keep our eyes on the door; let us turn our back of the mind to this corruption of temporal life, let us direct the face of our heart toward the freedom of the heavenly homeland. But behold, there are still many things that press upon us from the care of corruptible life. Therefore, since we cannot go out perfectly, let us at least stand in the entrance of our cave, destined to go forth prosperously someday through the grace of our Redeemer, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

A man, whose appearance was like - brass - Like bright polished brass, which strongly reflected the rays of light. Probably he had what we would term a nimbus or glory round his head. This was either an angel; or, as some think, a personal appearance of our blessed Lord.

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.

man--The Old Testament manifestations of heavenly beings as men prepared men's minds for the coming incarnation. brass--resplendent. line--used for longer measurements (Zac 2:1). reed--used in measuring houses (Rev 21:15). It marked the straightness of the walls.