Exposition of Ezekiel 30-48, Commentary on Ezechiel · Chapter 40

Exposition of Ezekiel 30-48 · Commentary on Ezechiel · Chapter 40

p. 277The EXPOSITION continued upon the Remaining Chapters of EZEKIEL. CHAP. XL.

THat there be foreign in the Sacred Scriptures, theſe nine laſt Chapters as well as the beginning of Ezekiel do abundantly teſtifie; and ſuch difficult things are in theſe laſt, that they have made many men of the greateſt parts to tremble at the thought of Interpreting them. The Rabbins ſay, that the firſt of Ezekiel, and theſe laſt Chapters, are, Arcana inexplicabilia & à nemine intellecta; and therefore forbid Theirs to read them, adding, Cum venerit Elias, ſolvet omnia. Jerome, that great light in his time,In Pr…oemio ad Euſtochium. profeſſes his trepidation hereat, that he did clauſam pulſare januam. Gregorie the Great, when he went about this work,Prooem. in 2. l. ſuper Ezek. praefat. ad c. 40. ſaid, Nocturnum iter agimus. Maldonate affirms, that this laſt Propheſie of Ezekiel, is ſo difficult and dark, ut vix intelligi poſſe videatur, Oecolampadius tells us, that in the 42. Chapter, there is, Summa difficultas, which ancient Expoſitors underſtood not, and he brings in Rabbi Solomon, who writ upon the whole Talmud: ſaying, that he thinks there is not any thing extant, Quod hujus adjuvet intelligentiam; and profeſſes, that neither by his own ſtudy, aid of Miniſters, or by his own reading, he attain'd any help, in Aedificio hco intelligendo, but only what he had from Heaven: and of himſelf, he ſaith, Chap. 45. Hoc loco praecipuè pauperem meum intelligentiam profiteor. Hujus loci myſteria tacitus vereor, &c. It is good to tremble at the Word of God, both what we underſtand, and what we underſtand not, for all is of equal authority; and to him that trembles thereat, the Lord looketh, and will let in light. The Viſion is dark, but God dwells in darkneſs; the Temple, and City, are dark, but Jehovah-Shammah, The Lord is there, p. 278whom we moſt humbly deſire to let out ſome beams of light, whereby we may come to underſtand ſomething of the incredible ſweetneſs of theſe dark and deep things.

It's not to be expected that I ſhould proceed here as in the former Chapters, by ſpeaking to every verſe. Some I ſhall paſs over,Oecol. in c 42. and ſay with Jerome, Scio quod neſcio.

Some would have this Temple repreſented to Ezekiel, to be that built by Zorobabel and the Jews, after the Captivity: but there is much to be ſaid to prove it not to be ſo.

1. That Temple was built in Jeruſalem, in the place where Solomon's Temple ſtood; but, this Temple Ezekiel ſaw, was to be without the City, as Interpreters obſerve from the 45. and 48. Chapters.

2. That Temple was for the two Tribes of Judah, and Benjamin. This of Ezekiel, is for the whole body of the Jews, all the Tribes are mentioned, Chap. 47, & 48. And ſtrangers had Inheritance here amongſt the Iſraelites, Ch. 47.22. Which was not ſo in Moſes, Solomon's, or Zorobable's time.

3. In Zorobabel's Temple there was no ſuch River nor Trees yielding new fruit every monethmonth, as is ſpoken of Ezekiel's, Ch. 47.12.

4. God promiſed Ch. 43.7. to dwell among the Iſraelites of this Temple for ever, which cannot be verified of Zorobabel's Temple and City; for the Lord forſook both, and delivered them up to the Romans, who deſtroy'd them.

5. The Temple our Prophet ſpeaks of, was not to be defiled; nor the holy Name of God, by the Houſe of Iſrael, which ſhould then be, Chap. 43.7, 8. But Zorobabel's Temple was defiled, as you may read in the Macchabees; and the J…ws who returned from Babylon, defiled the Name of God by their Iniquities, as appears▪ Neh. 13.

6. The twenty five thouſand Reeds being the length of the holy Portion, offered to the Lord, and the breadth ten thouſand Reeds, Ezek. 45.1 cannot be underſtood of any City or Temple which the Jews ſhould build after their captivity; for the twenty five thouſand Reeds make p. 279forty five miles in length, ſay ſome; fifty and upwards, ſay others: and the ten thouſand, ſixteen or eighteen miles in breadth; never was any ſuch City built.

There be many other things differing from what was in Moſes, Joſhuah, and Solomon's dayes. The meaſures differ much from thoſe of the Tabernacle and Temple: The Land was not divided in Joſhuah's time, as here it is to the Tribes. The Prieſts and Levites had no portion of Land, as here they have; There was no ſuch Portion or Oblation for the Prince: Their Sacrifices and Oblations are not after the ſame manner. The Altar, Chap. 41.22. differs from the Altar of Incenſe, Exod. 30, 2. The cleanſing of the Sanctuary, and putting the bloud of the young Bullock upon the poſts and corners of the ſettle of the Altar, Chap. 45.18, 19. is a new Ordinance, not to be found in Moſes Law. In Ezekiels diviſion of the Land were no Cities of refuge appointed, there would be no need of them, Ezek. 44.25.

This Viſion therefore points out the Introduction of a better hope, viz. the Church of Chriſt under the Goſpel. Alapide tells us, that many Rabbins and Jews referr this Temple, and City, to the Meſſi…h, expecting that he ſhould build them; and, becauſe, this third Temple, and new City, are not yet built, they think the Meſſiah is not yet come.Quod Meſſias nondum venerit quia tertium Templum nondum eſt aedificatum. In Apocal. 12. Sect. 33.Rev 12 This argument was objected by the Jews to Galatinus, who anſwers it in his 5. Book, Ch. 10. and concludes thus, Jeruſalem & Templum de quibus loquitur Ezekiel, myſticè intelligenda eſſe. Of that mind is Viega, who ſaith, This Viſion of Ezekiel's Temple and City, nullo pacto ad materialem illam Hieroſolymorum Ʋrbem, Templum que illud à Salomone aedificatum; ſed ad Eccleſiam à Chriſto in terris fundatam, pertinere: at que adeo non myſticè ſed ſecundum litteram omnia quae de ejuſmodi aedificiis à Propheta deſcribuntur, de Eccleſia eſſe intelligenda; quamvis in multis ad Civitatem illam materialem, Templum que Salomonis, fiat alluſio.

It's conceived therefore, that in this Viſion is repreſented the reſtitution of the Jewiſh Church, their Temple, City, p. 280and Worſhip, after the captivity, not ſimply, but as they were Types of the Church under the Goſpel; for, as we muſt not exclude theſe, ſo we muſt know, this is not the principal thing intended. That which the Viſion doth chiefly hold out unto us, is, the building of the Chriſtian Temple, with the worſhip thereof, under Jewiſh expreſſions, which began to be accompliſhed in the Apoſtles days, Act. 15.16. And that the ſpiritual Temple, conſiſting of believing Jews and Gentiles, is chiefly intended; we may ſee from that correſpondency between Ezekiel, and John in his Goſpel and Revelation. There be many parallel places in them; as

There is one thing more alſo intended, viz. the reſtoring of the Chriſtian Church after its Apoſtaſie and ſuffering in Spiritual Babylon under Antichriſt: Many are the breaches, rents, and ruines of the Chriſtian Church to this day; and we may ſee the Tabernacle of Chriſt is fallen. But it is expected, that he, Whoſe appearance was like the appearance of braſs, with a meaſuring line in his hand, Ezek. 40.3. ſhould come and raiſe it up, and build the ruines thereof, bringing in the fulneſs of Jew and Gentile, that ſo the ſtate of the Church may anſwer thoſe Propheſies made of it, Iſa. 60.17, 18. Ezek. 45.8. There ſhall be no violence, no oppreſſion by Princes, or others. Hitherto there hath been little elſe but oppreſſion in all lands; and the new Heaven, and new Earth, wherein dwells Righteouſneſs, have not yet been created, but are to be expected as things intended in this Viſion.

p. 281Verſ. 1, 2, 3, 4.

1. In the five and twentieth year of our Captivity, in the beginning of the year, in the tenth day of the monethmonth, in the fourteenth year after the City was ſmitten, in the ſelf ſame day the hand of the Lord was upon me, and brought me thither.

2. In the Viſions of God brought he me into the Land of Iſrael, and ſet me upon a very high Mountain, by which was as the frame of a City on the South.

3. And he brought me thither, and behold, there was a Man, whoſe appearance was like the appearance of Braſs, with a line of Flax in his hand, and a meaſuring Reed, and he ſtood in the Gate.

4. And the Man ſaid unto me, Son of Man, behold with thine eyes, and hear with thine ears, and ſet thine heart upon all that I ſhall ſhew thee: for to the intent that I might ſhew them unto thee, art thou brought hither: declare all that thou ſeeſt to the Houſe of Iſrael.

WE are come now to the laſt part of Ezekiel's Propheſie which is a Typical propheſie concerning Chriſt and his Church, ſet forth under the Viſion of the new Temple, City, and Kingdom, comprehended in theſe nine laſt Chapters: In which we have,

1. The building of the new Temple, with the ſeveral appurtenances thereof, in the 40, 41, and 42. Chapter.

2. The Miniſtery, Worſhip, and Ordinances of this new Temple, in the 43. & 44. Chapters.

3. The Reſtitution or Reformation of the whole Land, the Common-wealth, Kingdom, and City, with ſeveral Ordinances for the Prince and People, in the 45, 46, 47, and 48. Chapters.

p. 282In deſcribing of theſe, the Prophet uſeth, ſaith Huff…nrefferus, words and phraſes ſuitable to the ſtate of the Jews; he deſcribes, as it were, the Temple, Worſhip, and Land of the Jews: Whereas he aims at no ſuch thing, but intends the ſpiritual Kingdom of Chriſt and the Goſpel.

The ſcope of this Viſion was to comfort the afflicted Jews, who being in captivity, lamented the deſolation of the Temple, City, and Common-wealth of Iſrael. To the Prophet therefore, the Lord ſhews in a Viſion the reſtauration of them again; and not only ſo, but greater things are held out and promiſed under them, as the greatneſs and glory of the Church under Chriſt in time of the Goſpel, of which John ſpeaks, Revel. 21.22. It's not an earthly City, Temple, Jeruſalem, we are to look at here; but a ſpiritual City, Temple Jeruſalem viz. the Church of Chr…ſt, whoſe Name is Jehovah-Shammah.

In this Chapter, you have

1. A Preface, or Introduction, to the Viſion.

2. A Narrative of the Wall, ſeveral Courts, Gates, the Porch, of this new Temple; and the meaſures of them.

In the Preface are five things. The Time, the Manner, the Place, the Author, and End of the Viſion.

Verſ. 1. In the five and twentieth year of our Captivity, in the beginning of the year, in the tenth day of the MonethMonth.

Here the time is pointed out, when this Viſion was preſented to Ezekiel, which was in the 25. year of his captivity; ſo long it was ſince he with Jehoiakim was carryed into Babylon, and kept there. His firſt Viſion was in the fift year of his captivity, Ezek. 1.2. And this his laſt Viſion was twenty years after, in the beginning of the year, the tenth day of the monethmonth; which ſome make to be in the Autumn, others in the Spring.

p. 283The fourteenth year after the City was ſmitten.

After Jehoiakim had been eleaven years in captivity, the City was ſmitten and utterly laid waſte, which was in the eleventh year of Zedekiah, 2 King. 25.2. Jer. 39.2. & 52.5. From this period or Epoclea, is the Viſion reckoned; fourteen years after the deſolation of the City, Ezekiel had it. Some would prove this year to be the year of Jubilee, becauſe it was the 50. from the 18. of Joſiahs reign, when the Book of the Law was found. But that year appears not to be a Jubilaean year. Meſtlinus makes the year of Jubilee to be in the 10. of Zedekiah's reign; and if ſo, this year of the Prophets V…ſion was but 16. years after the year of Jubilee, and 34. years before the next Jubilee.

In the ſelf ſame day.

The Hebrew is Beetzem haiom, in the bone, or eſſence of the day, in the body of the day, or in the ſtrength of the day, when the heat and light were greateſt; the ſame words are in Gen. 7.13. where the words are rendered, the ſelf ſame day, being an Hebrew form of ſpeech.

The hand of the Lord was upon me, &c.

The Chaldee ſaith, A Prophetical Spirit from the face of Lord reſided upon me; others, The ſtrength, or divine virtue of the Lord was upon me. Theſe words we had in Chap. 1. v. 3. where they were opened. Here the manner of the Viſion is ſet forth: it was by the Spirit of God upon the Prophet enlightning and informing his mind.

And brought me thither.

I was brought in mind, not in body, by the Spirit; thither, that is, to the City that had been ſmitten, but now ſeem'd to be re-built: and ſo it follows;

p. 284Verſ. 2. In the Viſions of God, brought he me into the Land of Iſrael.

In thoſe great, glorious, and wonderful Viſions of God, wrought in the Prophet by the Spirit of God, he apprehended that he was in the Land of Iſrael, beholding not only with the eyes of his mind, the things preſented unto him, but alſo with the eyes of his body.

And ſet me upon a very high Mountain.

The place where the Prophet had this Viſion, was in the Land of Iſrael, and upon Mount Sion, or Mount Moriah, where the Temple was built. Moriah is from raah, to ſee; this Mount was the Mount of Viſion, and on it had Ezekiel this glorious Viſion. Kimohi ſaith, This Mountain is the Mountain of the Temple, and this City is Jeruſalem on the South. Lightfoot on the Temple, ch. 4. v. 13. The Rabbins conceive the Land of Iſrael to be the higheſt of all Lands, and Mount Sion, or Moriah, the higheſt of all the Mountains in that Land. It was a Type of the Church of Chriſt, Heb. 12.22. and therefore it's repreſented here to be a very high Mountain; and ſo it was unto John alſo, Rev. 21.10. which words allude to theſe of Ezekiel. The Hebrew for ſet me, is, cauſed me to reſt; when the Prophet was brought to this Mountain, he had reſt: there is no true reſt but in the Church, in the Mount of Viſion.

By which was as the frame of a City on the South.

The Mount it ſelf was South from Babylon, and the Cities was on the Southſide of the Mount, which was ſmitten there; now the Prophet ſees in Viſion, as it were, the model or frame of a City; he had ſeen before the ruine of the City, and now he ſees the raiſing of it.

p. 285Verſ. 3. And he brought me thither.

That is, the Spirit of God carryed him in Viſion to that Mountain, where he ſaw an Idaea of a City.

And behold, there was a Man whoſe appearance was like the appearance of Braſs.

Here the Author of the Viſion is ſpecified and deſcribed from his appearance, the Inſtruments he had, and the place where he ſtood. This Man is made by ſome, an Angel; by others, Chriſt. It was the Son of God appeared in the firſt Viſion unto Ezekiel, and ſo he doth in this laſt; he was a Maſter-builder, and appointed of God to build the Houſe, Zech. 6.12, 13. Thus ſpeaks the Lord of Hoſts, ſaying, Behold the Man whoſe Name is the Branch, that is, Chriſt, he ſhall grow up out of his place, and he ſhall build the Temple of the Lord, even he ſhall build the Temple of the Lord, and he ſhall bear the glory: And that this Man was Chriſt, his appearance declares; for it was like the appearance of Braſs; and ſo Chriſt, Revel. 1.15. is ſaid to appear, His feet were like unto fine Braſs; and here his countenance, or whole body, appeared like unto Braſs, that is, free from ſpot, beautiful, bright, and ſhining: Chriſt was without blemiſh, or ſpot, 1 Pet. 1.19. He was holy, harmleſs, undefiled, Heb. 7.26. He was fairer then the children of men, Pſal. 45.2.

With a line of Flax in his hand, and a meaſuring Reed.

Theſe be the Inſtruments which this man had; a Line, and a meaſuring Reed. Such Inſtruments are proper to Architects, and Maſter-Builders; and being in the hand of Chriſt, do demonſtrate him to be the chief Builder of the Church. The line of Flax was to meaſure the great ſpaces of the ground viz. the Floors, Court, and Compaſs of the Buildings, and Walls: The Reed was to meaſure the Buildings; the thickneſs, length, and breadth of them. Of p. 286ſuch a Line and Reed is ſpoken of, in Zech. 2.1, 2. Rev 11.1. Chap. 21.15. A Reed is ſmooth, round, and light, and therefore fit for meaſuring; they were plentiful in thoſe parts.

And he ſtood in the Gate.

The Hebrew is, he ſtanding in the Gate; His poſture was**Stabat, quaſi ad Miniſterium, accinctus. Standing, his place was in the Gate: He ſtood there to direct the Prophet, to ſhew him the meaſures of the Temple, and other things, to manifeſt, he hath command of the Temple, and may keep out, and let in, whom he pleaſed.

Verſ… 4. And the Man ſaid unto me, Son of Man, Behold with thine eyes, &c.

In this verſe, the end of the Viſion is held forth, which is that Ezekiel throughly underſtanding the things comprehended in it, might communicate them to others. Here the Lord Chriſt is call'd Man, for that in time he was to be incarnate, and the Son of Man, ſpeaks to Ezekiel, and commands him two things,

1. To give the moſt diligent and beſt attention, as poſſible might be, and therefore calls for not only the eyes and ears, but the heart alſo, Behold with thine eyes, and hear with thine ears, and ſet thine heart upon all that I ſhall ſhew thee: his heart muſt go with his ſenſes, and ſeriouſly ponder what was preſented. Some things were to be ſeen, ſome things were to be heard, and all to be conſidered: and why? he was brought thither for that end.

2. To make known what he ſhould ſee, hear, and obſerve, Declare them to the Houſe of Iſrael; he muſt not keep things to himſelf, but publiſh them to others, to the Church and People of Iſrael.

Firſt, Obſerve.

The Lord keeps an exact account of the time of his Church and Peoples ſufferings.

p. 287He is the beſt and moſt punctual Chronologer of all in Heaven and Earth. Men and Angels may miſtake, miſreckon; but the Lord doth not, cannot. In the 25. year of our captivity, in the beginning of the year, in the 10. day of the month, in the 14. year after the City was ſmitten, in the ſelf ſame day, Here, the Years, the Months, and Days, of the Jews captivity was obſerved of the Lord. When we are in miſery, and ſuffering conditions, we think God forgets us, Pſal 79.5. Pſal. 89.46. but he takes notice of every Hour, Day, Month, and Year.

Secondly, Obſerve,

When the Church is low, in the worſt, moſt deſperate, and deplorable condition, even then, the Lord hath a care of his Church.

Now the Temple, City, and Land of Canaan, were utterly laid waſt, the people many of them deſtroyed, the reſt in Babylon without hope of ever ſeeing their own Country, ch. 37.11. In this condition the Lord appears to Ezekiel, and gives him a moſt ſingular and excellent Viſion, concerning the Reſtauration of the Church, the Extent, Dignity, and Glory of it; whereby he ſhewed both the Prophet and the People whoſe hearts were fill'd with ſorrow. When the Church is in the Wilderneſs, under perſecution, in Egypt, or Babylon, the Lord is ſolicitous for it. Zech. 1.14. I am jealous for Jeruſalem and for Zion, with a great jealouſie.

Thirdly, Obſerve,

The Church is Mount Sion, or Mount Sion is the Church, wherein God makes known his mind for the comfort of his.

Ezekiel was carried in ſpirit into the Land of Iſrael, and ſet there upon a very high Mountain, viz. Mount Sion, which typed out the Church of God; and there he had this glorious viſion, there ſweet conſolation was given forth for the afflicted. The Church is ſometimes call'd a Garden and Fountain ſealed, as Cantic. 4.12. Sometimes a Vineyard, Mat. 20.1. Sometimes an Houſe, 1 Tim. 3.15. p. 288Sometimes a City, Pſal. 46.4. Iſai. 60.14. Sometimes a Mountain, Pſal. 2.6. And it's ſo call'd for the hieghth, the glory, and the ſtrength of it. Mountains are high, conſpicuous and ſtrong, and ſo is the Church. On Mountains is good aire, ſo likewiſe is in the Church; Hills are nearer heaven then other places; they are below, the Church is above the World.

Fourthly, Obſerve,

The Church is well ſeated and well ordered.

Ʋpon which was as the frame of a City: it's ſeated upon a Mountain, the Mountain of Gods Decree, Power, and Truth; it's well ordered, for it's as the frame of a City, where every thing is in his right place, and all fitly joyned together, Pſal. 122.3. Jeruſalem is builded as a City, that is compacted together: and the Church is a body fitly joyned together, and compacted, Epheſ. 4.16. Hence ſtrength and beauty are to the Church, it being ſo ſeated and ſo united. The one made Chriſt ſay, The gates of hell ſhall not prevail againſt it, Mat. 16. and the other made Salomon to ſay, It was beautiful as Tirzah, and comely as Jeruſalem, Cant. 6.4.

Fifthly, Obſerve,

The Man Chriſt, who is ſinleſs and glorious, is the chief Builder, and exact Meaſurer of the Church, and things belonging to it.

Behold a Man whoſe appearance was like the appearance of Braſs, with a Line of Flax in his hand, and a Meaſuring-reed. Chriſt without ſpot, full of glory, and wiſdome, is the Maſter-builder Mat. 16.18. chap. 21.33. Hab. 3.3. Prophets, Apoſtles, Miniſters, are his Servants, Under-officers, inſtructed, directed, and rewarded by him. He is Architectus, the Line and Reed are in his hand, he meaſures all the Trees and Stones uſed in this Building, the outward and inward Courts with all their appurtenances: He was the Son of Joſeph a Carpenter, and ſome myſtery might lye in that.

p. 289Sixthly, Obſerve,

The way into Sion, and unto the Father, is by Chriſt: he ſtands in the gate of the Temple, ready to receive any ſhould come and be found fit for entrance; he had his Line and Reed in his hand to meaſure them. None unmeaſured might enter.

Hence it is that Chriſt ſaith, Joh. 14.6. I am the way, and no man comes to the Father, but by me. And Joh. 10 9. I am the Door, by me if any man enter in, he ſhall be ſaved, and ſhall go in and out, and find Paſture. Chriſt is the Lord of the fold, and field; by him, they enter in; by him, they are led out to the good Paſtures, and led in again. He will not ſuffer any thing that defileth, to enter into the Fold, the Temple, the New-Jeruſalem, Rev. 21.27.

Seventhly, Obſerve,

The Lord Chriſt, when Divine things are preſented unto us, would have us Attent, Intent, and Apply the whole heart unto them.

Such things as are of weight, ſlightneſs and trifling about them are intolerable; therefore it's ſaid here, Son of man, behold with thine eyes, and hear with thine ears, let thy ſenſes be wholly taken up with theſe things, and ſet thine heart upon all that I ſhall ſhew thee; thine heart alſo muſt be fixed upon every thing ſhewn thee, thou muſt let nothing paſs without due obſervation. As Ezekiel was to do thus, about the things of his Viſion; ſo ſhould all Miniſters and Chriſtians about the things of the Goſpel, which are Revelations of the mind of God by Chriſt. It's oft ſaid therein, Who hath eares to hear, let him hear, Mat. 13.9, 43. Mark. 7.16. Luke 14.35. and in other places: intimating that if men have either inward or outward eares, they ſhould hearken to the things of God. They are Divine, and may infinitely advantage, or infinitely prejudice us, if they be not well heeded; if we be not attent unto them, intent upon them, and heartily cloſing with them, better we had never had them. It will be eaſier for Sodome and Gomorrha at the day of judgement, then for ſuch; p. 290let us mind therefore, and mind to purpoſe, all things ſhewn us of Chriſt; let us ſet our ſenſes and whole hearts upon them.

Eightly, Obſerve,

What the Lord Chriſt reveales unto his ſervants the Prophets and Miniſters, they muſt not reſerve to themſelves, but communicate to others for their Inſtruction, Edification, and Comfort.

Declare all that thou ſeeſt to the Houſe of Iſrael; he muſt not ſee, hear, obſerve for himſelf, but for the Houſe of Iſrael, for the Church and People of God. Mat. 10.27. ſaith Chriſt to his Diſciples, What I tell you in darkneſs, that ſpeak ye in the light; and what ye hear in the ear, that preach ye upon the houſe-tops: whatever I have imparted unto you, that do ye impart unto others; take the beſt advantages ye can, to make the ſame known. The ſervants of God and Chriſt, muſt not onelyonly utter what they receive, but utter All they receive, Act. 20.27. Paul kept back Nothing was profitable for them, but declared to them all the Councel of God.

Verſ. 5. And behold a Wall on the outſide of the houſe round about; and in the mans hand a meaſuring-reed of ſix Cubits long by the Cubit, and an hand breadth; ſo he meaſured the breadth of the building one reed, and the height one reed.

Great houſes and Cities have walls 1 King. 3.1. and 6.5. ſo this houſe had a Wall round about it. By this wall we may underſtand the wall of Gods protection, which is round about the Church. This wall was in height and thickneſs alike, 6 Cubits high, and 6 Cubits thick; it was ſtrong ſecuring the houſe, Ezek. law: God who is ſtronger then all, is the defence of the Church, Pſal. 125.2. Babylons wall which was 100. Cubits high, and 30. Foot broad, ſufficed not to preſerve her from ruins; that wall was battred and level'd with the ground: but Jehovah, the Lord of Hoſts is p. 391the wall about this building, and ſuch a wall as all the powers of the World and Hell cannot ſhake or batter. Zech. 9.8. I will encamp about thine houſe. And Zech. 2.5. I will be unto Jeruſalem a wall of fire r…und about, ſaith the Lord. The Church of God having ſuch a wall, is ſecure and invincible.

The Church is call'd an Houſe, not a Tabernacle, becauſe of Gods inhabitation of it, and his fixed abiding there, Pſal. 132.13, 14. The Lord hath choſen Sion, he hath deſired it for his habitation: This is my rest for ever; here will I dwell, for I have deſired it. Sion, notes the Church in all ages; there is Gods houſe, there is the deſire of his ſoul, there he reſts, he hath no reſt in all the world but in Sion.

The meaſuring reed in the hand of the man, is the ſame with the reed in John's hand, Rev. 11.1. Thoſe that exerciſe Architecture, uſe lines and reeds to meaſure things therewith; and ſo doth Chriſt here. The line and reed in his hand, is the Word or Everlaſting Goſpel, which Rev. 21.15. is call'd a golden-reed, right, ſtrong, and inflexible; with this he meaſures the Church, and all things belong unto it; by the Word he ſets out the nature, greatneſs, power. priviledges, and characters of the Church; by this, he meaſures out the qualifications, liberty, and power, of Members and Officers therein. Hence the Word is call'd, a Rule or Canon, Phil. 3.16.

The Hebrew is Kene hammiddah ſheſh ammoth baammah vetophath, a reed of meaſure of ſix cubits in a cubit, and of a hand breadth. Whether theſe words an hand breadth, ſhould be joyn'd to the 6. cubits taken joyntly, or to each cubit diſtinct by it ſelf, is doubtful: that in the 43. Chap. v. 13. ſeems to make the hand's breadth to be added to each cubit, for it ſaith a cubit is a cubit, and a hands breadth. This we may underſtand of the Legal or Sanctuary cubit, not the common one, which was leſs by a hands breadth then the other, this being 5. th' other 6. hands breadth. Hence ſome deny that the hands breadth muſt be added to each cubit, for then there will be 7. cubits, thoſe 6 hands breadth making another cubit. They will have the reed 6 cubits long, and an hands breadth over, the 6. part of a cubit p. 292more. A cubit is that length between the elbow and top of the middle finger; now this ſpace being longer in ſome men, and ſhorter in others, no certainty can be determin'd: eſpecially, when men differ in their heads more then in their armes; for ſome make a cubit to be 5. handfulls, ſome 6. ſome a yard, and ſome an ell or ells, ſome a foot and half.

The line and reed are in Chriſts hand, the virtue and benefit of them is from Him. This line and reed being the Word, hath it's efficacy from Chriſt, out of his hand it's un-efficacious, un-beneficial: but being in his hand, his power and ſpirit going with it, it meaſures out, and fits materials for this ſpiritual Building. The book written within, and ſealed with 7. ſeals, could none open but Chriſt, Rev. 1.3, 5. and as none could open it but he, ſo none can make it efficacious beſides him. All the efficacy of the Word is from Chriſt by his Spirit, 2 Cor. 10.4. Our weap…ns are mighty through God.

All things in the Church muſt be exact and according to Divine order; things muſt not be jumbled, but fitly framed and joyn'd together, Epheſ. 2.21. Chap. 4.16. nothing is left in this houſe to the Wills, Inventions, and Humors of men; all things muſt be meaſured, and meaſured by the line and reed of Chriſt; no men may bring their own reeds or lines to meaſure ought. Mat. 15.9. In vain do they, &c. this is dangerous. Mat. 17.5. Hear him. Act. 3.23. Every ſoul that will not &c. Timothy muſt not do what he pleas'd in the Houſe of God, but he muſt proceed according to rule, according to what Paul the Servant of Chriſt had writ unto him, 1. Tim. 3.14, 15.

The breadth of the building one reed, and the heighth one reed.

Here were ſmall beginnings at firſt, the building was but one reed in breadth and height. This ſeems to point out the ſmallneſs of the Chriſtian Church at firſt, it was onelyonly in Judaea and Jeruſalem. Of little breadth, and low in gifts and graces; it knew little of the Myſteries of the Goſpel: and ſo as little in height, but after it extended in bredth and height.

p. 293Verſ. 6. Then came he unto the Gate which looketh toward the Eaſt, and went up the Stairs thereof, and meaſured the Threſhold of the Gate which was one read broad, and the other Threſhold of the Gate which was one read broad.

There is frequent mention of the Gates belonging to this Temple, and the Courts of it; as the Eaſt-gate, verſ. 6, 32, 44. the North-gate, verſ. 20, 35, 40, 44. the South-gate, verſ, 24, 27, 28. And there were divers Eaſt-gates, North-gates, and South-gates, as there were divers Walls and Courts; ſo in Solomons Temple; and in that built after the Captivity.

Chriſt came from the Gate of the outward Wall where he firſt ſtood, verſ. 3.5. and came to an inward Gate, which Expoſitors make to be the Gate of the Temple. He paſſed through the firſt Court which ſome call the Court of the Gentiles, and came unto the next Gate.

Why Chriſt came to the Eaſt-gate, rather then to the North gate, this being nearer the Gate of the Wall which he entred by then the other, is queſtioned? It's probable 'twas, becauſe the face of the houſe looked that way, as it's Chap. 47.1. The forefront of the houſe ſtood towards the Eaſt; and that Gate is counted the principal, which ſtands before the face of an houſe.

The outward Wall had but one Gate, the other Walls of the inward Courts had 3. Gates a piece, one Eaſt-ward, one North-ward, and one South-ward, but no Gate was Weſt-ward. The Jews call'd the Eaſt anterior pars coeli, the forepart of heaven; and the Weſt, poſterior pars coeli, the backpart of heaven: by the firſt, they note ſpiritual things; by the ſecond, temporal and earthly things. Thoſe that come into this Temple muſt mind ſpiritual things, they muſt not let out their hearts unto the world and worldly delights, they are Weſtern things, and there was no door in the Weſt. They muſt go upwards, not downwards; keep within, not go out.

p. 294The Prophet being to meaſure the Gates, was brought firſt to thoſe of the outward Court, and firſt to the Eaſt-gate; then to the North-gate; and laſtly, to the South-gate: but when he came to the Gates of the inner Court, he begins with the South-gate, then the Eaſt-gate, and laſt of all the North-gate. There was a differing order in meaſuring theſe Gates, ver. 28, 32, 35.

Theſe Gates doe hint unto us the readineſs in Chriſt, and God, to receive comers; and the confluence of them from all parts. This Temple hath many Gates, and thoſe looking to the ſeveral quarters of the world. If men come from any of them, there is a Gate before them, and admittance for them, Iſa. 60.3, 4, 5, 6, 7, 8. The Gentiles ſhall come to thy light, and Kings to the brightneſs of thy riſing: Lift up thine eyes round about, and ſee; all they gather themſelves together, they come to thee: thy ſons ſhall come from far, and thy daughters ſhall be nurſed at thy ſide, &c. He goes on there, and ſhews what flowing, and flocking, ſhall be to the Church, even as doves to a window; and verſ. the 11. it's ſaid of this Jeruſalem, Her Gates ſhall be open continually, they ſhall not be ſhut day nor night: and that this is meant of New Jeruſalem, John ſatisfies us, Rev. 21.25. where he brings in theſe words, ſpeaking of the New Jeruſalem; The Gates of it ſhall not be ſhut. It had 12. Gates, verſ. 13. and not one of them ſhould be ſhut.

Went up the Stairs thereof.

There be Stairs, and Steps ſpoken of in the 6, 22, 26, 31, 34, 37, 49. verſes. The Temple being upon a Mountain, the aſcent muſt needs be by Stairs, and Steps; for the number of them, in the 6. verſ. the Septuagint ſaith they were 7. but the Hebrew mentions not the number in that place. In the 22. and 26. verſes, you hear of 7. Steps, and in the 31, 34, and 37. of 8. Steps; but theſe were in ſeveral places, and ſerved for ſeveral aſcents. For that is the uſe of Stairs and Steps.

Three things I conceive are bereby held out unto us,

p. 2951. That we come to the knowledge of Spiritual things by degrees; they are not known at once, but ſucceſſively. Temple-Myſteries we come unto by Steps. Chriſt leads his on from one thing to another, from faith, to faith; from ſtrength, to ſtrength. Thoſe that come to the Temple proceed by degrees, firſt one ſtep, then another; Ezekiel was carried on in the ſight of his Viſion, gradatim; he had not the ſight of all at once, but one thing after another.

2. The knowledge of Divine things is not attain'd without labour and difficulty. There be Steps, and Stairs, in this Temple; and thoſe will behold the glory, and underſtand the Myſteries of it, muſt go upward, firſt one ſtep, then another; and it's difficult to go up Stairs, and Steps: it hath coſt many hot water who have been going up theſe Steps, to find out the Secrets comprehended in this Viſion.

3. In Temple-work we muſt make progreſs. It's not ſufficient to go up a Step, a Stair, or two, and then ſtand ſtill, or deſcend; we muſt go forward, go up higher, to the top. It's not enough to go up two or three Rounds in Jacobs ladder, and look about; but if ever men will get into heaven, they muſt go to the top of the Ladder, Rev. 3.21. To him that overcometh will I grant to ſit with me in my throne, even as I alſo overcame, and am ſet down with my Father in his throne. Chriſt overcame the difficulties, he went up all the Stairs; and perſevering to the end, was Crown'd.

And meaſured the Threſhold of the Gate, which was one read broad, and the other Threſhold of the Gate which was one read broad.

Here were two Threſholds, the lower, and upper, which the Grecians call foreign and foreign; that the foot goeth over, and that the head goeth under; and they were very broad, each a reed or 6. cubits broad, and were to adorn, and ſtrengthen the Gate. Chriſt is the Gate, and Door of p. 296the Church, his humane, and divine natures are the ornament and ſtrength thereof.

Verſ. 7. Very little chambers.

In this verſ. and the 10, 12, 13, 16, 17, 21, 29, 33, 36, 38, 44, 45, 46, verſes of this Chapter, you read of Chambers. In middoth, it's ſaid, the Chambers were one above another, and ſo it's evident they were, Ch. 41.6. OEcolampad. ſaith, they were Domunculae, vel Manſiunculae, in uſum Templi factae; they were little Lodgings, made for the uſe of thoſe ſerved in the Temple. Their number was great. In ſome of them, thoſe that either kept the Temple, or miniſtred, dwelt; in others, were laid up thoſe things pertained to the ſervice of the Temple.

In the Chambers, they laid the Meat-offerings, the Frankincenſe, and the Veſſels, and the Tythes of the Corne, the New Wine, and the Oyle, which was commanded to be given to the Levites, and the Singers, and the Porters, and the Offerings of the Prieſts. Neh. 13.5. the Tythes were laid up in Treaſuries, and Store-houſes of the Courts, or in the Chambers thereof, Mal. 3.10.

Ezek. 42.13, 14. The uſe of the Chambers North-ward and Southward, is ſaid to be for the Prieſts; They be holy Chambers where the Prieſts who approach unto the Lord, ſhall eat the moſt holy things: there, ſhall they lay the moſt holy things, and the Meat-offerings, and the Sin-offerings, and the Treſpaſs-offerings, for the place is holy. When the Prieſts enter therein, then ſhall they not go out of the holy place, into the outer court, but there ſhall they lay their garments, wherein they miniſter: for they are holy, and ſhall put on other garments, and ſhall approach to thoſe things which are for the people.

Theſe Chambers may repreſent unto us. 1. The Manſions which are in heaven, Joh. 14.2. In my Fathers houſe are many Manſions ſaith Chriſt; he ſhew'd Ezekiel theſe Chambers in this Viſional-temple, and he told his diſciples of thoſe caeleſtial Manſions, which he would prepare for them.

2. That intertainment, reſt, and comfort, the Saints p. 297injoy, and ſhall have in the Church under Chriſt. If a man come to his friend's houſe, and he have never a Chamber for his repoſe, it's poor intertainment, cold comfort, and little eaſe, if he muſt lye on the ground; but, if he have variety of Chambers, and Beds for him, his intertainment, reſt, and comfort will be good; he ſhall not need to fear wind or weather: when men come to the New Jeruſalem, and are Citizens thereof, they ſhall have good accommodation, ſweet reſt, and ſound comfort; There ſhall be no voice of weeping, or crying, Iſa. 65.19. There ſhall be no tears, no death, no ſorrow, no crying, no pain, Rev. 21.4. In the world is tribulation, but in Chriſt is peace, in Sion is peace; under the New Jeruſalem, the Divels ſhall be bound up, and there will be great peace, and ſpiritual comfort in aboundance.

3. Theſe Chambers, leſs and greater, may note out the ſeveral Congregations, or Churches, of the Goſpel-times, be they little or great, all which are in the Church of Chriſt, as theſe Chambers were in this Viſional-temple.

Verſ. 8. He meaſured alſo the Porch of the Gate within, one reed.

The Threſholds, and the Porch, were all of one meaſure, viz 6 cubits, and a hands breadth. The word for Porch here is Ʋlam, and in the 10. v. is rendred Poſts, it ſignifies both. Porches were for the dignity of the houſe, and commodation of ſtrangers.

Verſ. 9. Then meaſured he the Porch of the Gate eight cubits, and the Poſts therein two cubits.

In the verſe before, it's ſaid, The Porch was one reed, that is, 6. cubits; and here we find the meaſure of it 8. cubits: In the former verſ. he ſpake of the bredth, here of the length of it. The Poſts, were the Pillars; artificially placed on the one ſide, and on the other.

p. 298The Porch of the Gate was inward.

It was within the Wall, looking towards the houſe it ſelf.

Verſ. 10. And the little Chambers of the Gate Eaſt-ward, were three on this ſide, and three on that ſide; they three were of one meaſure: and the Poſts had one meaſure, on this ſide, and on that ſide.

The Eaſtern-gate as it had it's Porch, and Pillars, on each ſide of it: ſo it had it's 3. Chambers on each ſide of it, and they were uniform, as the Poſts or Pillars were.

Verſ. 11. And he meaſured the breadth of the Entry of the Gate, 10. Cubits, and the length of the Gate 13. cubits.

The Hebrew word for Entry, is Pethach, and rendred a Door, verſ. 13. and ſo it's moſtly taken in Scripture. If by Entry, be meant the Door; how is it ſaid, that its 10. cubits in breadth? when the Door is never wider then the threſhold; which in the 6. and 7. verſ. is ſaid to be but one reed broad, or 6. cubits; Either it was ſome other Door, or the Poſts to which the Door was faſten'd, and ſhut to, were added to the meaſure. If we hold to the word Entry, it may be the breadth of the ſpace, between the outward Gate, and the inward.

The length of the Gate 13. cubits.

Length here, is the height of the Gate, it was 13. cubits high.

p. 299Verſ. 12. The ſpace alſo before the little Chambers was one cubit, and the ſpace one cubit on that ſide, &c.

There was gebul, a border, or ſpace of a cubit, on each ſide of the Chambers; and yet before them: and the Chambers on each ſide were alike, 6. cubits a piece.

Verſ. 13. He meaſured then the Gate from the Roof of the one little Chamber, to the Roof of another: the breadth was 25. cubits, door againſt door.

Theſe Chambers were not continued, nor contigual, there was the ſpace of 5. cubits between them; and of 25. cubits, in that breadth was between them, as they ſtood oppoſite one to another.

Verſ. 14. He made alſo Poſts of 60. cubits, even unto the Poſt of the Court round about the Gate.

Poſts of this length ſome think incredible, and therefore divide theſe cubits, between the Poſts on each ſide the Porch, which reach up unto the Poſts of the outward Court, making them 30. cubits a piece. Some make theſe Poſts of 60. cubits, to be the Cloiſter, which being ſupported by Poſts, was 60. cubits long.

Verſ. 15. From the face of the Gate of the entrance unto, &c.

From one Gate to the other were 50. cubits, and the Porch of the Inner-gate 10. cubits: We are to make progreſs in the Temple, and not to ſtand ſtill.

p. 300Verſ. 16. Of the Windows.

There were ſeveral Windows in this Structure which was preſented to our Prophet, as appears verſ. 16, 22, 25, 29, 33, 36. and Chap. 41.16, 26. Theſe Windows were narrow Windows, that is, narrow without, and broad within, that they might receive, and let in the light more fully. Such Windows were in Salomons Temple, 1 King. 6.4. skewed Windows.

By theſe Windows, is ſignified the Spiritual light ſhould be in the Church of Chriſt. He is called Mal. 4.2. The Sun. Iſa. 9.2. A great Light. Joh. 8.12. The light of the world. And by thoſe Windows, the Apoſtles, Prophets, Evangeliſts, Paſtors, and Teachers, he bath, and ſtill doth let in light into the Church. The Promiſe was, that The earth ſhould be full of the knowledge of the Lord, Iſa. 11.9. That he would pour out his Spirit upon all fleſh, Joel, 2.28, 29. So that their Sons, and Daughters ſhould Propheſie, their Old men dream Dreams, and their Young men ſee Viſions; yea, Servants and Hand-maids ſhould have the Spirit, and be full of light. This is in part fulfill'd, and ſhall be more and more; for when the New Jeruſalem comes down from God out of Heaven, as it's Rev. 21.2. then will the light be greater, And the Nations of them which are ſaved, ſhall walk in the light of it, verſ. 24. Then will the Lamb be the light thereof.

Alſo, that ſpiritual joy ſhould be in the Church, Act. 13.52. The Diſciples were fill'd with joy. Act. 9.31. The Churches walked in the comfort of the Holy Ghoſt.

To the little Chambers.

The leaſt Churches, and leaſt Saints, ſhall not be without Windows; they ſhall have light and joy, teaching, and comfort.

In the 17. verſ. and 18. of this Chap. and 3. verſ. of the 42. mention is made of the Pavement of the outward Court. The Hebrew word for Pavement, is ritzpah, which ſignifieth p. 301a burning-coal. Iſa. 6.6. The Seraphim had a live-coal, ritzpath, in his hand; the Pavement was of ſtones that ſeemed like burning-coals. If the Pavement of this Temple were ſo glorious, what was the Temple it ſelf? Salomons Chariot was pav'd with love; this Temple with love, and zeal. Theſe Stones which made the Pavement, may ſhew what the meaneſt, and loweſt in the Chriſtian Church ſhould be, viz. ſhining, living, and lively ſtones; humbly ſubmitting to the croſs, and content to be under, as a Pavement.

Of the outward and inward Court.

Thirty five times the tearms of Court, outward and inward Court are repeated, in the 40, 41, 42, 43, 44, 45, and 46. Chapters.

The outward Court was for the People, the inward Court was for Prieſts, and was holy; Ezek. 42.14. it's call'd the holy place. There was another Court, it's obſerv'd by ſome, viz. the Court of the Gentiles; which it may be Ezekiel points at, when he diſtinguiſheth the Sanctuary from the prophane place, Chap. 42.20. But it's evident from the Scripture, that Salomons Temple had an outward and inward Court, and ſo had This. The outward Court there, was great, 2 Chron. 4.4. and the compaſs of this Temple, and City which Ezekiel ſaw, was eighteen thouſand meaſures, Chap. 48.35.

The Courts of Salomons Temple were very large, which comprehended moſt of the people of Iſrael, who came thrice a year into them to worſhip. 2 Chron. 23.5. All the people ſhall be in the Courts of the houſe of the Lord. This Court, call'd alſo the great Court, 2 Chron. 4.9. was between the Court of the Gentiles the outward Court, and the Court of the Prieſts the inward Court, and that great Court or Court of Iſrael, was the Court of Aid; ſo the word Haazerah ſignifies. Thither they came, there they pray'd for Aid; and had it from the Lord, 2 Chron. 20.4.

There ſeems to be another Court, belonging to the Temple of Salomon; for 2 Chron. 20 5. mention is made of a new p. 302Court. Some think this, the Prieſts Court; ſo call'd, becauſe of the Altar renewed therein by Aſa, 2 Chron. 15.8. But others make it to be the Court of the women: the great Court of the people being divided into two; one for the men, and th' other for the women. It was not ſo from the beginning.

In the outward Court, the people ſtood; and it repreſented the Nations, which are out of the Church. In the inward Court, where was the Candleſtick, the Shew-bread, and Altar of perfumes, were the Levites, and Prieſts; and this Court repreſented the Church, where the Word of God doth inlighten, and nouriſh us, and Chriſt is our Altar of perfumes. The Sanctum Sanctorum repreſented Heaven, into i… the High Prieſt onelyonly entred; typifying our High Prieſt, the Lord Chriſt, his entrance in there alone by his own power, to bring us thither. So that the 1. ſignified the ſtate of nature. The 2. the ſtate of grace. The 3. the ſtate of glory.

Hereby, the greatneſs of the Church in the time of the Goſpel, and eſpecially in time of the New Jeruſalem, is pointed out. Theſe Courts were of great Compaſs, and had Gates looking to the ſeveral parts of the world. In Peters time, many thouſands were added to the Church; there were Graecians as well as Jews, Act. 6.1. The extent and largeneſs of the Church, is ſet out fully by Iſa. in his 60. Chap. So Rev. 7. from the 4. to the 10. and Chap. 21.24, 25, 26. The Nations of them that be ſaved, ſhall walk in the light of it: and the Kings of the earth do bring their glory, and honour into it. And the Gates of it ſhall not be ſhut at all, &c. This Church muſt needs be great; For, from the riſing of the ſun, even unto the going down of the ſame, my name ſhall be great among the Gentiles, and in every place incenſe ſhall be offered unto my name, and a pure offering: for my name ſhall be great among the heathen, ſaith the Lord of hoſtes, Mal. 1.11.

In Salomons time many Gentiles came to the Jewiſh Church, 153600. were found there at once, 2 Chron. 2.17. Which ſhaddowed out the great acceſs ſhould come to the Chriſtian Church.

p. 303Of the Palm-trees.

There were many Palm-trees ſeen by Ezekiel in this Temple, verſ. 16, 22, 26, 31, 34, 37.

Palm-trees are Trees of great height, and ſink not with the weight of burthens; but feruntur ſurſum, they are carried upwards; and being cut down, grow up again from the root. The branches are fair, and always green: Philo ſaith, It is Arborum praeſtantiſſima, quae aſpectu pulcherrima fructum quoque fert optimum, & vitalem vim habet non in radicibus defoſſam, ut caeterae; ſed in ſummum, quaſi cor, ſitam in ramorum medio, à quibus circumquaque ſtipatur, ceu Princeps à ſuis ſatellitibus. vid. Philo. l. 1. de vita Moſis. Plut. ſaith,Plut. in. Theſeo. Palmam eſſe foreign: Folia habere firma. & perpetuò durantia, That the leaves of it are firm, and always laſting. It was ſigum Victoriae. When Theſeus inſtituted games in Delos, he gave the Conquerors Palmes. The Proverb among the Latines Palmam reportare, or obtinere, was uſed pro Vincere, to Overcome. It notes out a flouriſhing condition.

Theſe Palm-trees, were for ornament of this Temple, and the Saints in Goſpel-times being victorious, and flouriſhing, are to be the ornament of the Church. Rev. 7.9. I beheld, and loe, a great multitude, which no man could number, of all Nations, and Kindreds, and People, and Tongues, ſtood before the Throne, and before the Lamb, clothed with white Robes, and Palms in their hand. Pſal. 92.12. The righteous ſhall flouriſh like the Palm-tree. Rev. 3.12. Him that overcometh, will I make a Pillar in the Temple of my God, and he ſhall go no more out.

Verſ. 19. An hundred cubits Eaſt-ward and North-ward.

The Floor, or Pavement, of the peoples Court, was an 100. cubits ſquare.

p. 304Verſ. 20. The meaſures of the North-gate, the Chambers, Windows, and Arches thereof, were after the meaſure of the firſt Gate. verſ. 21. that is, after the meaſure of the Gate that looketh toward the Eaſt. verſ. 22.

Verſ. 23. The Gate of the Inner Court, was over againſt, &c.

There were Gates in the Prieſts Court, and Gates in the Peoples Courts; and they were one over againſt the other; and a 100. cubits diſtant, each from another.

Verſ. 24. After he brought me toward the South.

When we are in Temple-work, we muſt move according to the mind of the Maſter-Builder, and not of our own heads.

Behold a Gate towards the South.

The meaſures of this Gate, the Poſts, Windows, and Arches, verſ. 25, 26. were as the former meaſures of the Gates; they were uniform.

Ʋerſ. 26. The South-gate had 7. Steps to go up to it, and ſo had the North-gate, verſ. 22. and the Eaſt-gate, had it's Stairs. See before, v. 6.

Verſ. 27, 28. The Prophet from the outward Court, is brought to the Inner Court, and firſt to the South-gate; and the meaſures from Gate to Gate, as before, were an 100. cubits, and the meaſures of the little Chambers, Poſts, Arches, and Windows belonging to the South-gate, verſ. 19, 30, 31. to the Eaſtgate, verſ. 32, 33, 34. and to the North-gate, verſ. 35, 36. were the ſame, and without difference. There was neither defect, nor exceſs in theſe meaſures, but equality.

p. 305Verſ. 37. The going up to the North-gate of the Inner Court had 8. Steps, ſo had the Eaſt-gate, verſ. 34. and the Southgate, verſ, 31. The Gates of the Outward Court had but 7. Steps.

The people that came thither were to be holy; but the Prieſts who came into the Inner Court, were to be more holy. They who are neareſt God, ſhould be moſt holy. They are to be a ſtep, at leaſt, above others.

Verſ. 38. The Burnt-offering was waſhed.

Some by this waſhing of the Burnt-offering, do think Baptiſm to be prefigured; which denotes the waſhing away the filthineſs of ſin, by the bloud Chriſt. It may note out to us the purity of that which is to be preſented to the Lord: Nothing unclean will be acceptable to h…m.

Verſ. 39. Of the Table-offerings, and Sacrifices.

From the beginning of the 39. verſ. to the 44. Ezek. tells you of the Tables ſeen in this Temple; their number, ſituation, deſcription, and uſe. Their number was 8. ſome make them 12. Their ſituation was, by the ſide of the Porches and Gates, 4. on one ſide, and 4. on another ſide. For the deſcription of them, They were of Hewen ſtone, a Cubit and half long, a Cubit and half broad, and one Cubit high. The uſe of them was, to ſlay the Burnt-offering, the Sin-offering, and the Treſpaſſe-offering thereon, and to lay their fleſh thereon.

It's not to be imagined, that under the Times of Chriſt, the Jewiſh worſhip ſhould be revived. Theſe expoſitions of Tables, Offerings, and Sacrifices, import ſome other thing, viz. the good, and plentiful proviſion ſhould be in the Goſpel-church. Iſa. ſpeaks of the ſame, Chap. 25.6. The Lord of Hoſts ſhall make unto all people, a feaſt of fat things, a feaſt of wines on the lees; of fat things full of marrow, of wines p. 306on the lees well refined. And Iſa. 55.1, 2. Chriſt hath water, wine, milk, bread, and fatneſs in his houſe. The Goſpel is call'd A great ſupper, Luk. 14.16. There was variety of dainties to ſatisfy the ſouls of his. Pſ. 22.36. The meek ſhall eat and be ſati…fied: Chriſt hath a table well furniſhed, Prov. 9.2. Luk. 22.29, 30. I appoint unto you a Kingd me, as my Father hath appointed unto me; that ye may eat, and drink at my table, in my Kingdome. It's a Marriage Supper Chriſt prepares for his. Rev. 19.9. In the New Jeruſalem is a Tree of Life, which bears 12. manner of fruits, and yields her fruit every month.

Of the Singers.

In the 44. verſ. and onelyonly there, the Singers of this Temple are mentioned. There were Chambers of Singers.

There were Singers in Salomons Temple, 1 King. 10.12. 2 Chron. 5.12. and the number of them was great, 1 Chron. 25. and they were to ſing praiſes daily, 1 Chron. 23.30.

Some play'd on Inſtruments, ſome ſang with Voices. Some conceive the Iſraelites had a part in the Inſtrumental-muſick; but none in the Vocal, that was performed by the Levites onelyonly. Leſs then 12, their number was not at any time,Lightfoot on the Temple. but they might be as many as they would above 12.

Theſe ſet out the Spiritual Joy, and Songs ſhould be in the Church of Chriſt, Iſa. 65.14, 17, 18. Behold, my ſervants ſhall ſing for joy of heart: For behold, I create new heavens, and a new earth: Be you glad, and rejoyce for ever in that which I create; For behold, I create Jeruſalem a rejoycing, and her people a joy. Her walls ſhall be ſalvation, and her gates praiſe, Iſa. 60.18. In this Jeruſalem will be an Holy Prieſt-hood, to offer up Spiritual praiſe, 1 Pet. 2.5. The Revelations ſpeaks of Singers, Chap. 14.1, 3. There were 144000 ſtood on Mount Sion, ſinging as it were a new ſong. And Chap. 15.2, 3. Thoſe that had gotten the victory over the beaſt, and over his image, and over his mark, and over the number of his name; ſung the ſong of p. 307Moſes, and of the Lamb. Conquerors are full of joy, and much in ſinging praiſes; eſpecially, Spiritual Conquerors: Such are they, who, the Apoſtle John ſaith, ſhall reign with Chriſt 10…0. years, for they ſhall be Prieſts of God and of Chriſt, Rev, 20.6. And wherefore Prieſts? but to offer up Spiritual Sacrifices, to ſing forth the praiſes of God and Chriſt, who hath advanced them to a reigning condition.

Verſ. 45, 46. Of the Prieſts.

This Temple had it's Prieſts, who were The keepers of the charge of the houſe, verſ. 45. And keepers of the charge of the Altar, verſ 46. In time of the Tabernacle, there were men appointed to take charge of it, and the things pertaining to it, Numb. 3.25. There were 8600. to keep the charge of the Sanctuary, verſ. 28. And what many of them did, you may ſee 1 Chron. 9.27, 28, 29, 30, 31, 32. Chap. 23. 27, 28, 29, 30, 31, 32. So, in the Temple of Solomon, the Prieſts had the charge of the things thereof, 2 Chro. 13.10, 11. When Ʋzziah went into the Temple to burnt Incenſe, the Prieſts who had the charge of things, thruſt him our, 2 Chron. 26. Theſe are ſaid to be the Sons of Zadock. Zadock was the firſt High Prieſt, who ſerved in Temple of Solomon, 1 King. 2.35. And of ſuch worth was he among the Prieſts, and of ſuch eſteem with God, ut ex eo omnes poſteri nominarentur. All in this Temple are call'd the ſons of Zadock; both Prieſts and Levites, Ezek. 44 15.

By theſe Prieſts, may be underſtood the Miniſters of the Goſpel, who have the charge of the holy things, and perſons. 1 Tim. 6.13, 14. I give thee charge in the ſight of God, that thou keep this Commandement without ſpot. All the rules he had given him, concerning the Houſe of God, the Offices, Officers, and Inhabitants thereof, he calls a Commandment; and lays upon them the charge of keeping of it: So in Act. 20. Paul calls for the Elders of the Church of Epheſus. verſ. 17. and charges them to take heed to all the flock, v. 28. They are the watch-men, the charge of ſouls is committed to them, and they muſt be accountants for them, Heb. 13.17.

p. 308Or by theſe Prieſts all the godly (Iſa. 61.6. Ye ſhall be named, The Prieſts of the Lord) may be pointed out, who are the Sons of Zadock, that is, of the Juſt one. Chriſt our High Prieſt, is Zadock, the juſt one, Act. 7.52. Chap. 22.14. And he hath not onelyonly made us Sons, Joh. 1.12. But Prieſts alſo, Rev. 16. Chap. 5.10. So that true Chriſtians are Prieſts in this Temple, and have ſome charge of the Holy things, and perſons therein.

Verſ. 45, and 46. The Chambers towards the South, and North, were for the Prieſts, they were peculiar to them; they had their Garments, and Anointing Oyle, which others might not meddle with; and ſo their Chambers.

46. This coming near of theſe Prieſts unto the Lord, to miniſter unto Him, points out the Prieſtly Office of Chriſt; who drew near to the Father, to make attonement, and to intercede for us.

Verſ. 47. So be meaſured the Court, &c.

The Lord Chriſt lets nothing paſs without meaſuring, he doth all things exactly in his Houſe, and his Servants ſhould imitate him.

Verſ. 48. He brought me to the Porch of the Houſe.

This Porch joyned to the Doors of the Temple, into which none might enter but the Prieſts; ſaith Alapide, it was cover'd, ut tutieſſent àpluvia, grandine aeſtu, &c. Chriſt is a Porch to his, Iſa. 32.2.

It's Jerom's judgment, that whilſt we are in this life we are in a Porch-ſtate; for Videmur Jeronymo in porticu agere, donec in corpore degimus, ſaith OEcolampad. Here we have a body of death, ſee all things imperfectly; but when we enter into the Heavenly Temple, we ſhall be free, and know as we are known.