เอเสเคียล 40:16 วิจารณ์

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 were narrow windows to the little chamber,.... The walls being sloped both within and without, that the light let in might be spread the more: as those "little chambers" signify the several congregated churches of Christ in the Gospel dispensation; See Gill on Eze 40:7, so these windows design the word and ordinances therein administered, which are the means of letting light into them; see Sol 2:9, in attending on these, the light of God's countenance is enjoyed, which lies in the discoveries of his love; in the manifestations of himself; in his gracious presence, and in communion with him; than which nothing is more desirable or delightful: through these ordinances Christ the sun of righteousness shines in upon his people; he looks in at these windows, and shows himself through these lattices; he is seen through the glass of the Gospel; he is held forth in the ordinance of the supper; and by means thereof the souls of God's people are enlightened, comforted, and warmed: also in this way are communicated the illuminations of the Spirit, both at first conversion, and in after discoveries of the things freely given of God; of the doctrines of the Gospel; of the blessings of grace, and of the glories of heaven. The Gospel itself is a great and glorious light; and the ministers of it are the light of the world, and of the churches; and by the light being diffused through these little chambers, the churches, those who are in them see to walk on in Christ, as they have received him, and becoming his Gospel, and their profession of it; and also see to work, not for life, justification, and salvation, but to evidence their faith, and adorn their profession; to glorify God by their shining lights, and to cause others to glorify him; and by the whole, the light of joy, peace, and comfort, is transmitted to all the inhabitants of Zion. These windows are said to be "narrow", or "shut", or "closed" (c); that is, comparatively, not absolutely, for then they would be of no use. The ordinances of the Gospel dispensation are no doubt clearer, and the light of it larger, than of the legal dispensation, but this light has been darkened by the Papacy; and though it increased at the Reformation, yet before the latter day glory will break forth it will be as a twilight, neither clear nor dark, day nor night, Zac 14:6 and though the light that then will break out will be exceeding great, as the light of the sun, and that as the light of seven days, Isa 30:26, yet in comparison of the light of the New Jerusalem state, when there will be no need of the sun or moon, but the Lord will be the everlasting light of his people; and in comparison of the ultimate glory, when the saints shall see face to face; the light even of this dispensation will be like what is let in at narrow windows; see Rev 21:23. And to their posts within the gate round about; that is, to the posts of the doors that led into these chambers, over the lintel of them, were windows to let in light to those that were entering them, as well as were in them; and so there were to all the chambers round about the porch on one side and the other, between the two gates: and likewise to the arches; or "porches" (d); to these doors, to which there were windows giving light to those that passed through: and the windows were round about inward; in all the chambers within the grand porch, on the north and south: and upon each post were palm trees; that is, on every post, column, or pillar, belonging to the chambers; and very probably on all the other before mentioned, Eze 40:9, these posts or pillars signify either the ministers of the Gospel; so called for their strength, being mighty in the Scriptures, able ministers of the New Testament, capable of retaining and defending the truths of the Gospel, and of bearing reproach and persecution for them, and also the infirmities of weak believers; and for their stability, being steadfast and immovable in the work and cause of Christ, and not to be taken off from it either by the frowns or flatteries of men; and for their usefulness, in supporting the cause and interest of the Redeemer, and the minds of weak Christians, as well as the glorious truths of the Gospel; and may with great propriety be called the pillar and ground of truth; see Pro 9:1, yea, all true believers, and proper members of the churches of Christ, are pillars there, and such as shall never go out, Rev 3:12, the word (e) used has the signification of strength, as pillars should be strong; and such believers are, not in themselves, but in Christ, in his power and grace, and through his Spirit; whereby they can do all things, perform all duties, exercise all grace, and engage with all enemies. They are like pillars that stand firm and stable; grounded in the love of God; secured in election grace; settled in the everlasting covenant; laid on the sure foundation Christ, and established in the truths of the Gospel; so that they never go out of the heart of God, the hands of Christ, the family of the saints, or church of God. They are as pillars; some more useful to support in an external way the interest of religion, giving liberally to the maintenance of ministers, the relief of the poor, and the defraying of all necessary charges; and others to strive and contend for, and so maintain and preserve, the truths and ordinances of the Gospel; and others to comfort and confirm weak believers. Now on these posts or pillars were "palm trees" painted, two on each, one on one side, and one on the other, as appears from Eze 40:26, which are also an emblem of true believers in Christ; see Psa 92:12 comparable to them for their uprightness, Jer 10:5 these looking upwards to Christ by faith, and moving heavenwards in their affections and desires, and being upright in heart and life; and for their bearing pressures, and growing the more under them, as the palm tree does. Saints have many weights on them, a body of sin and death, reproaches, afflictions, and persecution; but they bear up under all, and are not left to desert the cause, they are engaged in; yea, grow the more hereby, in numbers and grace, like the children of Israel, Exo 1:12 the force of the palm tree is in its top or head; if that is taken away it dies: Christ is the believers' head, from him they have their life, grace, strength, nourishment, and fruitfulness; could they be separated from him, all would be gone. The palm tree grows best in sunny places, is fruitful, an ever green, and lasts long: and such are the people of God; they grow most under the warm beams of divine love, and rays of the sun of righteousness; in the churches of Christ, where the Gospel is preached, and ordinances administered, which make their hearts burn within them; they are fruitful in grace and good works, retain their leaf of profession, and never perish. Once more, the palm tree is a token of joy and victory, and has been used on such occasions, Lev 23:40, and may denote the victory and joy upon it, which saints have through Christ, over sin, Satan, the world, and death. (c) "clausae", Montanus, Vatablus, Junius & Tremellius, Piscator. (d) "in vestibulis", Vatablus, Montanus, Piscator; "porticibus", Cocceius, Starckius. (e) "fortitudo, hinc" "fortis".

(Verse 14 and following) He made fronts for sixty cubits, and the courtyard of the gate had a surrounding circuit. And before the face of the gate, which reached up to the face of the interior vestibule gate, there were fifty cubits, and oblique windows in the chambers, and in their fronts which were inside the gate all around. Similarly, there were windows in the vestibules all around inside: and before the fronts, there was a depiction of palms. LXX: And under the sky was the court of the gate sixty cubits, and the threshold of the court of the gate all round. And under the sky of the court outside was the gate of the inner court fifty cubits, and windows screened with palm trees, and also the threshold of the gate within the court round about. And similarly the gate chambers, and windows all around inside, and the thresholds of the gates were palm trees on both sides.\" Symmachus interpreted this passage as follows: And he made circuits, which we can call surroundings: for which in Hebrew he has Elim (), which Aquila interpreted as κρίωμα, and we translate as frontiers. Again, where the Seventy placed the entrance of the atrium, in Hebrew it has El () in the singular number, which Symmachus translated as near the entrance, Aquila as κρίωμα, that is, the front of the atrium. Also, under the open sky, Aquila, before the face of the gate's posts; Symmachus, opposite the face of the gate's vestibule, translated. The hidden windows called Atemoth in Hebrew, Symmachus translated as τοξικὰς. And where the Seventy said above the entrance and above the gate's post, Symmachus placed the posts and the surroundings; Aquila, the chambers, and their fronts: for which it is written in Hebrew Theim and Ele. Moreover, Elamoth, which Septuagint and Theodotion also translated similarly; Symmachus translated circumstantias [circumstances], Aquila translated frontes [fronts]. But Aelam, for which it is written El in Hebrew ((Mss. Ul)), is called ostium [door] or porticus [porch]. Also, for palmis [palms], it is written in Hebrew as Thamarim [plural number]: because in the singular number, it calls palmam [palm], Thamar. I know that these things will be annoying to a fastidious reader: but I wanted to show briefly how much the ancient translation differs from the Hebrew truth due to the length of time, or rather the fault of the scribes, and, to speak more openly, our lack of knowledge of Hebrew: especially in Hebrew names, which we have translated from other editions into the Latin language, indicating not so much an explanation of the words as our simple suspicion. However, I think that around the wall of the temple on the outside, and the temple itself in the courtyard, that is, in the middle, there were certain things placed for decoration, which Symmachus interprets as surroundings, that is, certain standing structures, raised high from the ground, and these occupied a space of sixty cubits. And again, as one went out from the inner gate to the front of the vestibule, which faced the outer gate, there were fifty cubits of space, in which there were oblique windows, which Seventy called 'toxicas'. And in these windows were in the chambers, that is, in each room, and in the porticoes that extended before the rooms, measuring fifty cubits. These windows were slanted or arched, therefore they were called 'sagittae', which means 'arrows', because they allow a narrow light to enter the house, like arrows, and expand inward: and all around they were full of such windows. And in front of the facades of the porticoes, he says, there were paintings or carvings of palm trees, through which it is shown at the entrance of the gate, and immediately upon entering, a wall measuring sixty cubits with various ornaments meets, which refer to the condition of the world, so that the Creator may be understood through His creations: and everything in order and with reason, show the variety of the world, which among the Greeks is called 'kosmos', derived from adornment: and it was made in six days, so that each day, ten decades are reckoned, which we have mentioned above as the perfect number. After this, as we enter the inner atrium, we come across before us the vestibule of the inner gate of the bedroom, with oblique windows, occupying a space of fifty cubits, which itself is a sacred number. And after seven full weeks of festivity and joy, the first day of the Octave begins, which is the Day of Resurrection, and it brings us close to the temple. For when we have done all things, repenting for our previous errors, then we become neighbors and close to God, so that in the outer atrium, the order of creatures teaches us knowledge of the Creator with constancy, and in the inner [atrium] true jubilation, in which all our debts are forgiven, instructs us in the theology, and introduces us to the Holy of Holies. It is also worth noting that the inner courtyard has several windows, which are not direct and equal, but rather oblique and narrow on the outside, and widening inward, so that we can penetrate the interior through small openings and reach the fullness of the brightest light, which is present in the temple. Finally, after sixty and fifty cubits, and chambers, and porticoes, and the facades of the porticoes, and numerous windows all around, the carving or painting of palm trees is shown to us, so that as victors of the world, we may become worthy to see the palm trees of virtues.

And oblique windows in the chambers. In slanted windows, the part through which light enters is narrow, but the interior part which receives the light is wide, because the minds of those who contemplate, although they may see something slight of the true light, are nevertheless expanded within themselves with great amplitude. And indeed these minds can scarcely grasp even a few of the things they behold. For truly what those contemplating see of eternity is exceedingly small, yet from this small amount the bosom of their minds is enlarged into an increase of fervor and love; and hence they become spacious within themselves, from whence they admit the light of truth to themselves as if through narrow openings. Because this greatness of contemplation can be granted only to those who love, slanted windows are said to be in the chambers, or in those things which are said to be near the chambers, no longer on the outside but on the inside.

And in their fronts which were within the gate on every side round about. For there were windows in the chambers, and there were also windows in their fronts, which had been constructed within the gate on every side all around, because he who has a heart within also receives the light of contemplation. For those who still think immoderately about external things do not know what the openings of contemplation concerning eternal light may be. For that infusion of incorporeal light is not grasped together with images of corporeal things, because while only visible things are thought about, invisible light is not admitted to the mind. But whoever now attends to the light of contemplation must take great care to always guard the mind in humility, never to exalt himself because of the grace with which he is filled, and to consider what the oblique windows that mark the minds of contemplatives are like. For through oblique windows light enters, and a thief does not enter, because those who are true watchmen always keep their understanding pressed down in humility, and the understanding of contemplation enters their minds, but the boasting of pride does not enter. And so the windows are both open and fortified, because the grace with which they are filled is open in their minds, and yet they do not permit the adversary to enter through pride. It should be noted that within the gate, windows slanting inward are mentioned on every side throughout the circuit. For the grace of contemplation is not given only to the highest and denied to the lowly, but often the highest receive it, often the lowly, more frequently those who have withdrawn from the world, and sometimes even the married. If therefore there is no office among the faithful from which the grace of contemplation can be excluded, whoever has a heart within can also be illuminated by the light of contemplation, because within the gate windows slanting inward are constructed on every side throughout the circuit, so that no one may boast of this grace as though it were something singular to himself. Let no one think he possesses the gift of true light as his own private possession, because in that which he thinks he has as something special, often another is richer—one whom he did not think possessed any good within himself.

And likewise there were windows round about within in the vestibules. After he said there were windows in the fronts, he adds windows in the vestibules round about on the inside, because not only do the lofty members of holy Church who stand out have the grace of contemplation, but often even those members receive this gift who, although they already spring up toward the highest things through desire, nevertheless still lie low through their office. For unless almighty God poured the light of contemplation even into those who seem despised, there would not have been windows in the vestibules. And so we see some who are placed in the highest positions of holy Church speaking lofty things about heavenly matters, searching out with wondrous zeal, insofar as the illuminated mind suffices, the secrets of the heavenly fatherland: these are windows in the fronts. But others are contained within the bosom of holy Church and seem despised in human eyes, yet within themselves they are occupied with the pursuits of wisdom, they yearn for heavenly things, and insofar as they are able, they consider what the eternal joys may be: these therefore are oblique windows, but in the vestibules. It is well said "round about," because all inquiry into hidden things involves a circuit, since in its cogitation the mind says: "Do you suppose it is this? Do you suppose it is that?" It goes around, as it were, in order to find what it seeks. When the uncircumscribed light begins to break forth into knowledge, it is as though a ray of truth comes through an oblique window. For thus in our contemplation we make progress by circling around many things in our thoughts, just as we often seek examples of good people in order to make progress in our conduct. For when the mind is already thinking of passing on to better things, it seeks out whatever better thing it can hear about from others; it examines now the life of this holy person, now of another. Hence a certain chosen one, who had cast the eyes of his mind throughout the whole world in the broad embrace of Holy Church, seeking the life of good people for imitation, said: "I will go about and sacrifice in the tabernacle of God a sacrifice of jubilation." Behold, in order to sacrifice a sacrifice of jubilation, he was going about, because unless he sent his mind here and there to seek out the life of good people, he himself would not arrive at the sacrifice of jubilation. But when holy men are brought to the highest places within Holy Church, their life is set as if in a mirror, so that all may see the good things they ought to imitate.

And before the fronts was a picture of palm trees. What is designated by palms, if not the rewards of victory? For these are customarily given to victors. Hence also concerning those who in the contest of martyrdom had conquered the ancient enemy, and were now rejoicing as victors in their homeland, it is written: "And palms in their hands, and they cried out with a loud voice, saying: Salvation to our God, who sits upon the throne, and to the Lamb." For to have palms in their hands is to have held fast to victories in their deeds. The palm of this deed is repaid there, where one now rejoices without struggle. Hence also here it does not say: "Palms before the fronts," but "a picture of palms before the fronts." For there the palm of victory will be seen, where one will now rejoice without end. For here we often observe holy men doing wondrous things, performing many miracles, cleansing lepers, casting out demons, driving away bodily illnesses by touch, predicting future things by the spirit of prophecy. All these things are not yet palms, but still a picture of palms, for these are sometimes given even to the reprobate. Hence also through the Gospel, Truth says: "Many will say to me on that day: Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many miracles in your name? And then I will confess to them: I never knew you; depart from me, you who work iniquity." But the one true sign of election is the steadfastness of charity, as it is written: "By this it shall be known that you are my disciples, if you have love for one another." Moreover, when the elect perform these miracles, they do so in a manner far different from the reprobate, because what the elect do from charity, the reprobate strive to do through pride. But even for those same elect, the very wonders they perform through charity are not yet palms, but still a picture of palms, because through these things it is shown outwardly what sort of people they are held to be inwardly before the almighty Lord. But there the palm will be theirs, where there will no longer be any struggle with death. For the outstanding preacher then beheld the true palm being given to victors, when he foresaw the resurrection of the dead taking place, as he says: "For this corruptible must put on incorruption, and this mortal must put on immortality. But when this mortal has put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?" Then therefore there will be perfect victory, when death shall have been fully swallowed up. But in everything that we now observe being done wondrously through signs, we see not yet victory itself, but still images of victory. Therefore, because virtues and signs are often given even to saints placed in more exalted positions, so that others may be stirred to good works, a picture of palms is shown before the fronts of the inner building. Let what has been treated today suffice, so that we may come, with the help of our Lord Jesus Christ, more vigorous to those things that follow—he who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. 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.

narrow--latticed [HENDERSON]. The ancients had no glass, so they had them latticed, narrow in the interior of the walls, and widening at the exterior. "Made fast," or "firmly fixed in the chambers" [MAURER]. arches--rather, "porches."