that he seeks to impress our minds with a feeling of the Divine certainty of the truth disclosed in them, and to give, as it were, weight and body to our apprehensions.

7. In further support of the view we have given, it may also be asked, whether the feeling against a spiritual understanding of the vision, and a demand for outward scenes and objects literally corresponding to it, does not spring, to a large extent, from false notions regarding the ancient temple, and its ministrations and ordinances of worship, as if these possessed an independent value, apart from the spiritual truths they symbolically expressed? On the contrary, the temple, with all that belonged to it, was an embodied representation of Divine realities. It presented, to the eye of the worshippers, a manifold and varied instruction respecting the things of God's kingdom. And it was by what they saw embodied in those visible forms and external transactions, that the people were to learn how they should think of God, and act toward him in the different relations and scenes of life--when they were absent from the temple, as well as when they were near and around it. It was an image and emblem of the kingdom of God itself, whether viewed in respect to the temporary dispensation then present, or to the grander development everything was to receive at the advent of Christ. And it was one of the capital errors of the Jews, in all periods of their history, to pay too exclusive a regard to the mere externals of the temple and its worship, without discerning the spiritual truths and principles that lay concealed under them.

But such being the case, the necessity for an outward and literal realisation of Ezekiel's plan obviously falls to the ground. For if all connected with it was ordered and arranged chiefly for its symbolical value at any rate, why might not the description itself be given forth for the edification and comfort of the church on account of what it contained of symbolical instruction? Even if the plan had been fitted and designed for being actually reduced to practice, it would still have been principally with a view to its being a mirror, in which to see reflected the mind and purposes of God. But if so, why might not the delineation itself be made to serve for such a mirror? in other words, why might not God have spoken to his church of good things to come by the wise adjustment of a symbolical plan? And when com

mentators like Hitzig, or writers of a more spiritual cast, incredulously ask what is the symbolical meaning of this small particular or that, we might reply by putting the like question regarding the temple of Solomon or the tabernacle of Moses; while yet nothing can be better established on grounds of Scripture, than that these sacred fabrics were constructed so as to embody and represent the leading truths of God's character and kingdom. This, of course, does not preclude-when rightly considered, it rather requires-that the several parts should be viewed in subordination to the general design, and that many things must enter into the scheme, which, taken by themselves, could have no independent or satisfactory meaning. But let the same rules be applied to the interpretation of Ezekiel's visionary temple, which, on the express warrant of Scripture, we apply to Solomon's literal one, and it will be impossible to show, why, so far as the ends of instruction are concerned, the same great purposes might not be served by the simple delineation of the one, as by the actual construction of the other?1

It is also not to be overlooked, in support of this line of reflection, that in other and earlier communications, Ezekiel makes much account of the symbolical character of the temple, and the things belonging to it. It is as a priest, he gives us to understand at the outset, and for the purpose of doing priest-like service for the covenant-people, that he received his prophetical calling, and had visions of God disclosed to him (see on chap. i. 1-3). In the series of visions contained in chap. viii.-xi., the guilt of the people was represented as concentrating itself there, and determining God's procedure in regard to it. By the Divine glory being seen to leave the temple, was symbolised the withdrawing of God's gracious presence from Jerusalem: and by his promising to become for a little a sanctuary to the pious remnant in Chaldea, it was virtually said, that the temple, as to its spiritual reality, was going to be transferred thither. This closing vision comes now as the happy counterpart of those earlier ones, giving promise of a complete rectification of preceding evils and disorders. It assured the church, that all should yet be set right

1 See the Typology of Scripture, vol. i., chap. i. and ii., for the establishment of the principles referred to regarding the tabernacle, and vol. ii., part iii., for the application of them to particular parts.

again; nay, that greater and better things should be found in the future than had ever been known in the past; things too great and good to be presented merely under the old symbolical forms; these must be modelled and adjusted anew to adapt them to the higher objects in prospect.

Nor is Ezekiel at all singular in this. The other prophets represent the coming future with a reference to the symbolical places and ordinances of the past, adjusting and modifying these to suit their immediate design. Thus Jeremiah says, in chap. xxxi. 38-40, "Behold the days come, saith the Lord, that the city shall be built to the Lord from the gate of Hananeel to the corner gate. And the measuring line shall go forth opposite to it still farther over the Hill Gareb (the hill of the leprous), and shall compass about to Goah (the place of execution). And the whole valley of the dead bodies, and of the ashes, and all the fields to the brook Kedron, unto the corner of the Horse-Gate toward the east, shall be holy to the Lord." That is, there shall be a rebuilt Jerusalem in token of the revival of God's cause, in consequence of which, even the places formerly unclean, shall become holiness to the Lord: not only shall the loss be recovered, but also the evil inherent in the past purged out, and the cause of righteousness made completely triumphant. The sublime passage in Isaiah lx. is entirely parallel as to its general import. And in the two last chapters of Revelation we have a quite similar vision to the one before us, employed to set forth the ultimate condition of the redeemed church. There are differences in the one as compared with the other, precisely as in the vision of Ezekiel, there are differences as compared with anything that existed under the old covenant. In particular, while the temple forms the very heart and centre of Ezekiel's plan, in John's no temple whatever was to be seen. But in the two descriptions the same truth is symbolised, though in the last it appears in a state of more perfect development than in the other. The temple in Ezekiel, with God's glory returned to it, bespoke God's presence among his people to sanctify and bless them; the no-temple in John indicated that such a select spot was no longer needed, that the gracious presence of God was everywhere seen and felt. It is the same truth in both, only in the latter represented, in accordance with the genius of the new dispensation, as less connected with the circumstantials of place and form.

8. It only remains to be stated, that in the interpretation of the vision, we must keep carefully in mind the circumstances in which it was given, and look at it, not as from a New, but as from an Old Testament point of view. We must throw ourselves back as far as possible into the position of the prophet himself. We must think of him as having just seen the Divine fabric which had been reared in the sacred and civil constitution of Israel, dashed in pieces and apparently become a hopeless wreck. But in strong faith on Jehovah's word, and with Divine insight into his future purposes, he sees that that never can perish, which carries in its bosom the element of God's unchangeableness; that the hand of the Spirit will assuredly be applied to raise up the old anew; and not only that, but also that it shall be inspired with fresh life and vigour, enabling it to burst the former limits, and rise into a greatness, and perfection, and majesty, never known or conceived of in the past. He speaks, therefore, chiefly of gospel times, but as one still dwelling under the veil, and uttering the language of legal times. And of the substance of his communication, both as to its general correspondence with the past, and its difference in particular parts, we submit the following summary as given by Hävernick: "1. In the gospel times, there is to be on the part of Jehovah a solemn occupation anew of his sanctuary, in which the entire fulness of the Divine glory shall dwell and manifest itself. At the last, there is to rise a new temple, diverse from the old, to be made every way suitable to that grand and lofty intention, and worthy of it; in particular, of vast compass for the new community, and with a holiness stretching over the entire extent of the temple, so that in this respect there should no longer be any distinction between the different parts. Throughout, everything is subjected to the most exact and particular appointments; individual parts, and especially such as had formerly remained indeterminate, obtain now an immediate Divine sanction; so that every idea of any kind of arbitrariness must be altogether excluded from this temple. Accordingly, this sanctuary is the thoroughly sufficient, perfect manifestation of God for the salvation of his people (chap. xl.-xliii. 12). 2. From this sanctuary, as from the new centre of all religious life, there gushes forth an unbounded fulness of blessings upon the people, who in consequence attain to a new condition. There come also into being a new glorious

worship, a truly acceptable priesthood and theocratical ruler, and equity and righteousness reign among the entire community, who, being purified from all stains, rise indeed to possess the life that is in God (chap. xliii. 13, xlvii. 12). 3. To the people who have become renewed by such blessings, the Lord gives the land of promise; Canaan is a second time divided among them, where, in perfect harmony and blessed fellowship, they serve the living God, who abides and manifests himself among them" (chap. xlvii. 13, xlviii).1

CHAPTER XL.

THE POSITION, WALLS, GATES, AND COURTS OF THE TEMPLE.

Ir is not our purpose to go into greater length on the details of this closing vision, than is absolutely necessary to convey a pretty distinct idea of the revelation contained in it. And as the readiest and most satisfactory way of handling it, we shall take it in convenient successive portions; first giving a translation, with explanatory notes, where such may be required, and on each section presenting a brief view of the general import.

Ver. 1. In the five-and-twentieth year of our captivity, in the beginning of the year,2 in the tenth day of the month, in the fourteenth year after that the city was smitten; in the self-same day the hand of the Lord was upon

1 Hävernick Comm. p. 623.

2 It is a much debated point, and not yet settled, what is to be understood by the beginning of the year,-whether the first month of the ecclesiastical year (Nisan), or the first of what was called the civil year (Tisri), or the first of the year of jubilee, which began on the tenth day of the seventh month. We need not spend either our own time, or that of our readers, by recounting all the arguments that have been alleged for either of these opinions, and against the others; but deem it enough to state, that no satisfactory reasons have ever been produced, to show that the Hebrew people generally, before the captivity, or the prophets in particular, were wont to take account in their dates of any year but that usually called the ecclesiastical one. All except this may be said to be mere conjecture. The beginning of the year, in this sense, memorable for its connection with the first beginnings of the people as a nation, was surely a fit period for the Spirit imparting the vision of new and better things to come.