เอเสเคียล 40:47 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 he measured the porch of the temple by the length of one hundred cubits, and the width of one hundred cubits, square: and the altar that was before the temple.» But this man who introduced Ezekiel into the inner courtyard, and so to speak, into the Holy of Holies, measured the courtyard itself, in which there were two chambers or treasuries assigned to the guards of the temple or the dwelling places of the altar, and he found it to be two hundred cubits in length and breadth: so that the priests of God who serve in the ministry, who had entered through a narrow and tight path, may have wide walkways and dwell in a perfect and complete number of virtues. And in the very courtyard there was an altar in front of the face of the temple, so that the prayers of the saints never ceased before God.

But because we have said that from the faithful people sons of Zadok are taken for the ministry of almighty God, are there not many in that same people who are found to live perfectly in God's commandments? There certainly are; for it is added: "And he measured the court, one hundred cubits in length and one hundred cubits in width, foursquare." We have often said that length signifies the longsuffering of hope, while breadth signifies the amplitude of charity. Moreover, it has been fully stated above that the number one hundred, in which ten is multiplied by ten, signifies the sum of perfection. What then is the court of the spiritual building, if not the amplitude of the faithful peoples? This very longsuffering of hope and breadth of charity is not empty in the hearts of the faithful, for through faith it accomplishes whatever it is able. Hence it is said through Paul: In Christ Jesus neither circumcision avails anything, nor uncircumcision, but faith which works through love. If therefore in the life of the faithful, according to a certain measure, the longsuffering of hope is perfect in each one, the breadth of charity is perfect, the certainty of faith is perfect, the zeal for work is perfect, the court of the temple measures one hundred cubits square. In the measurement of a square, one side is not greater and another smaller, but all four sides together extend to an equal length, because we find that these same virtues which we have mentioned—namely faith, hope, charity, and work—are equal to one another within ourselves as long as we live in this life. Charity is said to be greater than hope and faith because after we arrive at the vision of our Creator, hope and faith indeed pass away, but charity remains. For now we love as much as we believe, and we presume from hope as much as we love. Concerning faith and work as well, the apostle John declares, saying: He who says that he knows God, and does not keep His commandments, is a liar. For knowledge of God pertains to faith, keeping of the commandments to work. Therefore, when virtue, time, and place for working are at hand, one works as much as one knows God; and one shows that one knows God as much as one does good works for God. Let therefore the virtues of the faithful people be measured as a square, because each one who is engaged in the exercise of the active life believes as much as he hopes, loves, and works; hopes as much as he believes, works, and loves; loves as much as he believes, hopes, and works; works as much as he believes, loves, and hopes. Since therefore in the people of holy Church there are many who are strong through faith, longsuffering through hope, expansive through charity, and effective through work, the court of the temple is measured at one hundred cubits square.

For that we may also say something about their virtues, we often see some among them prudent through understanding, strong in adversity, just in deed, temperate from pleasures, and moderating themselves by the measure of discretion in all zeal. Those who hold prudence, fortitude, justice, and temperance, or, as some prefer to enumerate them, prudence, temperance, fortitude, and justice, have the measure of the spiritual court in a square. For behold, those very virtues which we said the good and faithful possess are so arranged in a square that one does not exceed another. Great indeed is prudence; but if it is less temperate from pleasures, less strong in dangers, less just in deeds, it is assuredly less prudent. Great is temperance; but if it less understands whence it should temper itself, if it is less able to endure adversities through fortitude and casts down the spirit in fear, if through its own haste it sometimes rushes forth to works of injustice, it is less temperate. Great is fortitude; but if it less understands what good things it should guard, what evils it should resist, if it less tempers itself from the appetite for pleasure but is conquered by delight, if it less maintains the works of justice and is sometimes overcome by the dominion of injustice, it is less strong. Great is justice; but if it less discerns as it ought between just and unjust works, if it less tempers the heart from the delight of the world, if it less strengthens itself against adversities, it is less just. Let the life of the perfect faithful therefore be measured by a square, and let one side of the spiritual court have as much as each of the individual sides, because each person is as prudent as he is temperate, strong, and just; as temperate as he is prudent, strong, and just; as strong as he is prudent, temperate, and just; as just as he is prudent, temperate, and strong. Yet there are very many among them who still live carnally. Even if they perhaps do not know letters and are unable to read the precepts of God, certainly in the company of many faithful they see good things which they may imitate. Behold, in the Church the words of the holy Gospel and of the apostles resound; behold, the examples of those living well are daily set before the eyes of all. Nor will they be able to say in excuse: We did not see what we ought to imitate.

Whence it is also added: And the altar before the face of the temple. What is a temple, if not the faithful people? As it is said to the disciples through the Apostle Paul: "For the temple of God is holy, which you are." And what is the altar of God, if not the mind of those living well? Who, mindful of their sins, wash away their stains with tears, mortify the flesh through abstinence, do not entangle themselves in any affairs of this world, give to the needy what they have, and do not covet having what they do not have. Rightly, therefore, the heart of such people is called the altar of God, where the fire burns from the sorrow of compunction, and the flesh is consumed. And do we not see such people daily, dearest brothers, among this holy faithful people as if in the court of a temple? Do we not constantly behold their life set before us as an example? The altar, therefore, is before the face of the temple when many are placed in the sight of holy Church who, mindful of eternal judgment, daily slay themselves as a sacrifice to God in the lamentation of compunction. Who, as has been said, chastise their bodies so that they may fulfill what is said through the Teacher of the Gentiles: "That you may present your bodies as a living sacrifice, holy, pleasing to God." For a victim is slain in order to be offered. But a living victim is a body afflicted for the Lord. It is called both a victim and living, because it lives in virtues and is slain from vices. A victim, indeed, because it is already dead to this world from wicked deeds; but living, because it works all the good it is able to accomplish.

But because under the name of the altar a discourse on the flame of compunction has presented itself, I think it necessary to show what the diversity of that same compunction is. For one compunction is that which is born through fear, another which is born through love, because it is one thing to flee punishments, another to desire rewards. Hence also in the tabernacle two altars are commanded by the law to be made, one namely exterior, the other interior; one in the court, the other before the ark; one which is covered with bronze, the other which is clothed with gold. And on the bronze altar flesh is burned, but on the golden altar incense is kindled. What is this, dearest brothers, that outside flesh is burned, inside incense, except this which we see daily, that there are two kinds of compunction, that some still weep through fear, but others already afflict themselves in lamentations through love? For many, mindful of their sins, while they dread eternal punishments, afflict themselves with daily tears. They bewail the evils they have done, and burn their vices with the fire of compunction, whose suggestions they still suffer in their heart. What are these but a bronze altar on which flesh burns, because carnal works are still bewailed by them?

But others, free from carnal vices, now secure through long weeping, burn with the flame of love in tears of compunction; they set before the eyes of their heart the rewards of the heavenly fatherland, they long to be present among the citizens above. The servitude seems hard to them, the length of their pilgrimage. They desire to see the King in his beauty, and they do not cease to weep daily from love of him. What are these if not a golden altar, in whose heart incense of spices has been kindled, because virtues burn? And rightly it is said of that same altar that it is placed before the veil of the ark in the holy of holies. For the ark of the testament has become for us he of whom we know it is written: "In whom are hidden all the treasures of wisdom and knowledge." The ark within the veil is our Redeemer in heaven. But the golden altar on which incense is burned before the veil is the hearts of the saints, which, kindled with great virtues in the love of God, burn through holy desire for him whom they cannot yet see with unveiled face. For between the ark and the altar there is a veil, because that which still separates us from the vision of God—the obstacle of our corruption—has not been removed. But as long as we are before the veil, we must burn with the flame of love like kindled incense. Through tears of compunction we ought to seek nothing earthly, nothing transitory. May he alone who made all things suffice for us. Let us transcend all things through desire, so that we may gather our mind into one. No longer by fear of punishments, no longer by the memory of vices, but kindled by the flame of love, let us burn in tears with the fragrance of virtues.

That prayer of the elect was already foreseen when it was said in praise of the bride: "Who is this that ascends through the desert like a column of smoke from the aromatics of myrrh and frankincense, and all the powder of the perfumer?" For the holy Church of the elect, when she raises herself from this world in holy prayers with burning love, ascends through the desert that she abandons. But how she ascends is added: "Like a column of smoke from aromatics." Smoke is born from incense, just as it is said through the Psalmist: "Let my prayer be directed like incense in your sight." Smoke usually draws forth tears. Therefore the smoke from aromatics is the compunction of prayer conceived from the virtues of love. Yet this prayer is called a column of smoke because, while it seeks only heavenly things, it proceeds so directly that it is not at all bent back to seeking earthly and temporal things. And it should be noted that it is called not a rod but a small rod, because sometimes in the ardor of compunction the force of love is of such subtlety that even the mind itself, which when illuminated merited to have it, cannot comprehend it.

And it is well said, of myrrh and frankincense. For frankincense according to the law is burned to the Lord in sacrifice. But through myrrh dead bodies are preserved, lest they be corrupted by worms. Therefore they offer a sacrifice of myrrh and frankincense who both afflict the flesh, lest the vices of corruption dominate them, and burn a fragrant offering of their love in the sight of the Lord, and present themselves to God in holy virtues. Whence it is also added there: And of all the powders of the perfumer. The powder of the perfumer is the virtue of one who works well. And it should be noted that the virtues of those who work well are called not spices but powders. For when we do any good deeds, we offer spices. But when we also examine the very good deeds that we do, and by the judgment of examination take care lest anything sinister be in them, we make as it were powder from spices, so that we may burn our prayer more finely to the Lord through discernment and love.

Behold, these things, as we were able by God's bounty, we have examined before you, most beloved brethren. But let no one reproach me if after this discourse I shall cease, because, as you all perceive, our tribulations have increased: on every side we are surrounded by swords, on every side we fear the imminent danger of death. Some return to us with their hands cut off, others are reported captured, others slain. Now I am compelled to restrain my tongue from exposition, because my soul is weary of my life. Let no one now require of me the study of sacred eloquence, because my harp is turned to mourning, and my organ into the voice of those who weep. Now the eye of the heart does not keep watch in the discussion of mysteries, because my soul has slumbered from weariness. Now reading is less sweet to my mind, because I have forgotten to eat my bread from the voice of my groaning. But for one who is not permitted to live, how is it pleasing to speak mystical things concerning the meanings of sacred Scripture? And I who am compelled daily to drink bitter things, when am I able to offer sweet things? What therefore remains, except that amid the scourges which we suffer on account of our iniquities we give thanks with tears? For He Himself who created us has also become a father to us through the spirit of adoption which He gave. And sometimes He nourishes His children with bread, sometimes He corrects them with the scourge, because through sorrows and gifts He trains them for the perpetual inheritance. Therefore let there be glory to our almighty Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

He measured the court - This was the court of the priests. See FFF in the plan.

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.

court, an hundred cubits . . . foursquare--not to be confounded with the inner court, or court of Israel, which was open to all who had sacrifices to bring, and went round the three sides of the sacred territory, one hundred cubits broad. This court was one hundred cubits square, and had the altar in it, in front of the temple. It was the court of the priests, and hence is connected with those who had charge of the altar and the music. The description here is brief, as the things connected with this portion were from the first divinely regulated.