<hi type="bold">2. visions of God--</hi>divinely sent visions.

<hi type="bold">very high mountain--</hi>Moriah, very high, as compared with the plains of Babylon, still more so as to its moral elevation (<reference osisRef="Ezek.17.22">Eze 17:22</reference>; <reference osisRef="Ezek.20.40">20:40</reference>).

<hi type="bold">by which--</hi>Ezekiel coming from the north is set down at (as the Hebrew for "upon" may be translated) Mount Moriah, and sees the city-like frame of the temple stretching southward. In <reference osisRef="Ezek.40.3">Eze 40:3</reference>, "God brings him thither," that is, close up to it, so as to inspect it minutely (compare <reference osisRef="Rev.21.10">Re 21:10</reference>). In this closing vision, as in the opening one of the book, the divine hand is laid on the prophet, and he is borne away in the visions of God. But the scene there was by the Chebar, Jehovah having forsaken Jerusalem; now it is the mountain of God, Jehovah having returned thither; there, the vision was calculated to inspire terror; here, hope and assurance.

2. visions of God-- divinely sent visions. very high mountain-- Moriah, very high, as compared with the plains of Babylon, still more so as to its moral elevation (Eze 17:22; 20:40). by which-- Ezekiel coming from the north is set down at (as the Hebrew for "upon" may be translated) Mount Moriah, and sees the city-like frame of the temple stretching southward. In Eze 40:3, "God brings him thither," that is, close up to it, so as to inspect it minutely (compare Re 21:10). In this closing vision, as in the opening one of the book, the divine hand is laid on the prophet, and he is borne away in the visions of God. But the scene there was by the Chebar, Jehovah having forsaken Jerusalem; now it is the mountain of God, Jehovah having returned thither; there, the vision was calculated to inspire terror; here, hope and assurance.


<hi type="bold">3. man--</hi>The Old Testament manifestations of heavenly beings as men prepared men's minds for the coming incarnation.

<hi type="bold">brass--</hi>resplendent.

<hi type="bold">line--</hi>used for longer measurements (<reference osisRef="Zech.2.1">Zec 2:1</reference>).

<hi type="bold">reed--</hi>used in measuring houses (<reference osisRef="Rev.21.15">Re 21:15</reference>). It marked the straightness of the walls.

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


5. Measures were mostly taken from the human body. The greater cubit, the length from the elbow to the end of the middle finger, a little more than two feet: exceeding the ordinary cubit (from the elbow to the wrist) by an hand-breadth, that is, twenty-one inches in all. Compare <reference osisRef="Ezek.43.13">Eze 43:13</reference>, with <reference osisRef="Ezek.40.5">Eze 40:5</reference>. The palm was the full breadth of the hand, three and a half inches.

<hi type="bold">breadth of the building--</hi>that is, the boundary wall. The imperfections in the old temple's boundary wall were to have no place here. The buildings attached to it had been sometimes turned to common uses; for example, Jeremiah was imprisoned in one (<reference osisRef="Jer.20.2">Jr 20:2</reference>; <reference osisRef="Jer.29.26">29:26</reference>). But now all these were to be holy to the Lord. The gates and doorways to the city of God were to be imprinted in their architecture with the idea of the exclusion of everything defiled (<reference osisRef="Rev.21.27">Re 21:27</reference>). The east gate was to be especially sacred, as it was through it the glory of God had departed (<reference osisRef="Ezek.11.23">Eze 11:23</reference>), and through it the glory was to return (<reference osisRef="Ezek.43.1">Eze 43:1</reference>, 2; 44:2, 3).

5. Measures were mostly taken from the human body. The greater cubit, the length from the elbow to the end of the middle finger, a little more than two feet: exceeding the ordinary cubit (from the elbow to the wrist) by an hand-breadth, that is, twenty-one inches in all. Compare Eze 43:13, with Eze 40:5. The palm was the full breadth of the hand, three and a half inches. breadth of the building-- that is, the boundary wall. The imperfections in the old temple's boundary wall were to have no place here. The buildings attached to it had been sometimes turned to common uses; for example, Jeremiah was imprisoned in one (Jr 20:2; 29:26). But now all these were to be holy to the Lord. The gates and doorways to the city of God were to be imprinted in their architecture with the idea of the exclusion of everything defiled (Re 21:27). The east gate was to be especially sacred, as it was through it the glory of God had departed (Eze 11:23), and through it the glory was to return (Eze 43:1, 2; 44:2, 3).


<hi type="bold">6. the stairs--</hi>seven in number (<reference osisRef="Ezek.40.26">Eze 40:26</reference>).

<hi type="bold">threshold--</hi>the sill [Fairbairn].

<hi type="bold">other threshold--</hi>Fairbairn considers there is but one threshold, and translates, "even the one threshold, one rod broad." But there is another threshold mentioned in <reference osisRef="Ezek.40.7">Eze 40:7</reference>. The two thresholds here seem to be the upper and the lower.

6. the stairs-- seven in number (Eze 40:26). threshold-- the sill [Fairbairn]. other threshold-- Fairbairn considers there is but one threshold, and translates, "even the one threshold, one rod broad." But there is another threshold mentioned in Eze 40:7. The two thresholds here seem to be the upper and the lower.


<hi type="bold">7. chamber--</hi>These chambers were for the use of the Levites who watched at the temple gates; guard-chambers (<reference osisRef="2Kgs.22.4">2Ki 22:4</reference>; <reference osisRef="1Chr.9.26">1Ch 9:26</reference>, <reference osisRef="1Chr.9.27">27</reference>); also used for storing utensils and musical instruments.

7. chamber-- These chambers were for the use of the Levites who watched at the temple gates; guard-chambers (2Ki 22:4; 1Ch 9:26, 27); also used for storing utensils and musical instruments.


<hi type="bold">9. posts--</hi>projecting column-faced fronts of the sides of the doorway, opposite to one another.

9. posts-- projecting column-faced fronts of the sides of the doorway, opposite to one another.


<hi type="bold">12. space--</hi>rather, "the boundary."

12. space-- rather, "the boundary."


<hi type="bold">16. narrow--</hi>latticed [Henderson]. The ancients had no glass, so they had them latticed, narrow in the interior of the walls, and widening at the exterior. "Made fast," or "firmly fixed in the chambers" [Maurer].

<hi type="bold">arches--</hi>rather, "porches."

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


<hi type="bold">17. pavement--</hi>tesselated mosaic (<reference osisRef="Esth.1.6">Es 1:6</reference>).

<hi type="bold">chambers--</hi>serving as lodgings for the priests on duty in the temple, and as receptacles of the tithes of salt, wine, and oil.

17. pavement-- tesselated mosaic (Es 1:6). chambers-- serving as lodgings for the priests on duty in the temple, and as receptacles of the tithes of salt, wine, and oil.


18. The higher pavement was level with the entrance of the gates, the lower was on either side of the raised pavement thus formed. Whereas Solomon's temple had an outer court open to alterations and even idolatrous innovations (<reference osisRef="2Kgs.23.11">2Ki 23:11</reference>, <reference osisRef="2Kgs.23.12">12</reference>; <reference osisRef="1Chr.20.5">1Ch 20:5</reference>), in this there was to be no room for human corruptions. Its compass was exactly defined, one hundred cubits; and the fine pavement implied it was to be trodden only by clean feet (compare <reference osisRef="Isa.35.8">Is 35:8</reference>).

18. The higher pavement was level with the entrance of the gates, the lower was on either side of the raised pavement thus formed. Whereas Solomon's temple had an outer court open to alterations and even idolatrous innovations (2Ki 23:11, 12; 1Ch 20:5), in this there was to be no room for human corruptions. Its compass was exactly defined, one hundred cubits; and the fine pavement implied it was to be trodden only by clean feet (compare Is 35:8).


20-27. The different approaches corresponded in plan. In the case of these two other gates, however, no mention is made of a building with thirty chambers such as was found on the east side. Only one was needed, and it was assigned to the east as being the sacred quarter, and that most conveniently situated for the officiating priests.


28-37. The inner court and its gates.

<hi type="bold">according to these measures--</hi>namely, the measures of the outer gate. The figure and proportions of the inner answered to the outer.

28-37. The inner court and its gates. according to these measures-- namely, the measures of the outer gate. The figure and proportions of the inner answered to the outer.


<hi type="bold">38. chambers ... entries--</hi>literally, "a chamber and its door."

<hi type="bold">by the posts--</hi>that is, at or close by the posts or columns.

<hi type="bold">where they washed the burnt offering--</hi>This does not apply to all the gates but only to the north gate. For <reference osisRef="Lev.1.11">Le 1:11</reference> directs the sacrifices to be killed north of the altar; and <reference osisRef="Ezek.8.5">Eze 8:5</reference> calls the north gate, "the gate of the altar." And <reference osisRef="Ezek.40.40">Eze 40:40</reference> particularly mentions the north gate.

38. chambers... entries-- literally, "a chamber and its door." by the posts-- that is, at or close by the posts or columns. where they washed the burnt offering-- This does not apply to all the gates but only to the north gate. For Le 1:11 directs the sacrifices to be killed north of the altar; and Eze 8:5 calls the north gate, "the gate of the altar." And Eze 40:40 particularly mentions the north gate.


<hi type="bold">43. hooks--</hi>cooking apparatus for cooking the flesh of the sacrifices that fell to the priests. The hooks were "fastened" in the walls within the apartment, to hang the meat from, so as to roast it. The Hebrew comes from a root "fixed" or "placed."

43. hooks-- cooking apparatus for cooking the flesh of the sacrifices that fell to the priests. The hooks were "fastened" in the walls within the apartment, to hang the meat from, so as to roast it. The Hebrew comes from a root "fixed" or "placed."


<hi type="bold">44. the chambers of the singers--</hi>two in number, as proved by what follows: "and their prospect (that is, the prospect of one) was toward the south, (and) one toward the north." So the Septuagint.

44. the chambers of the singers-- two in number, as proved by what follows: "and their prospect (that is, the prospect of one) was toward the south, (and) one toward the north." So the Septuagint.


<hi type="bold">46. Zadok--</hi>lineally descended from Aaron. He had the high priesthood conferred on him by Solomon, who had set aside the family of Ithamar because of the part which Abiathar had taken in the rebellion of Adonijah (<reference osisRef="1Kgs.1.7">1Ki 1:7</reference>; 2:26, 27).

46. Zadok-- lineally descended from Aaron. He had the high priesthood conferred on him by Solomon, who had set aside the family of Ithamar because of the part which Abiathar had taken in the rebellion of Adonijah (1Ki 1:7; 2:26, 27).


<hi type="bold">47. court, an hundred cubits ... foursquare--</hi>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.

47. 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.


48-49. These two verses belong to the forty-first chapter, which treats of the temple itself.


<title type="x-s2">CHAPTER 41</title> <title type="x-s3"><reference osisRef="Ezek.41.1-Ezek.41.26">Eze 41:1-26</reference>. The Chambers and Ornaments of the Temple.</title>

<hi type="bold">1. tabernacle--</hi>As in the measurement of the outer porch he had pointed to Solomon's temple, so here in the edifice itself, he points to the old tabernacle, which being eight boards in breadth (each one and a half cubits broad) would make in all twelve cubits, as here. On the interior it was only ten cubits.

CHAPTER 41 Eze 41:1-26. The Chambers and Ornaments of the Temple. 1. tabernacle-- As in the measurement of the outer porch he had pointed to Solomon's temple, so here in the edifice itself, he points to the old tabernacle, which being eight boards in breadth (each one and a half cubits broad) would make in all twelve cubits, as here. On the interior it was only ten cubits.


<hi type="bold">2. length thereof--</hi>namely, of the holy place [Fairbairn].

2. length thereof-- namely, of the holy place [Fairbairn].


<hi type="bold">3. inward--</hi>towards the most holy place.

3. inward-- towards the most holy place.


<hi type="bold">4. thereof--</hi>of the holy of holies.

<hi type="bold">before the temple--</hi>that is, before, or in front of the most holy place (so "temple" is used in <reference osisRef="1Kgs.6.3">1Ki 6:3</reference>). The angel went in and measured it, while Ezekiel stood in front, in the only part of the temple accessible to him. The dimensions of the two apartments are the same as in Solomon's temple, since being fixed originally by God, they are regarded as finally determined.

4. thereof-- of the holy of holies. before the temple-- that is, before, or in front of the most holy place (so "temple" is used in 1Ki 6:3). The angel went in and measured it, while Ezekiel stood in front, in the only part of the temple accessible to him. The dimensions of the two apartments are the same as in Solomon's temple, since being fixed originally by God, they are regarded as finally determined.


<hi type="bold">5. side chamber--</hi>the singular used collectively for the plural. These chambers were appendages attached to the outside of the temple, on the west, north, and south; for on the east side, the principal entrance, there were no chambers. The narrowness of the chambers was in order that the beams could be supported without needing pillars. The plan is similar to that of the hall at Koyunjik, a large central hall, called the oracle, with smaller rooms built round it.

5. side chamber-- the singular used collectively for the plural. These chambers were appendages attached to the outside of the temple, on the west, north, and south; for on the east side, the principal entrance, there were no chambers. The narrowness of the chambers was in order that the beams could be supported without needing pillars. The plan is similar to that of the hall at Koyunjik, a large central hall, called the oracle, with smaller rooms built round it.


<hi type="bold">6. might ... hold, but ... not hold in ... wall of the house--</hi><reference osisRef="1Kgs.6.6">1Ki 6:6</reference> tells us there were rests made in the walls of the temple for supports to the side chambers; but the temple walls did not thereby become part of this side building; they stood separate from it. "They entered," namely, the beams of the chambers, which were three-storied and thirty in consecutive order, entered into the wall, that is, were made to lean on rests projecting from the wall.

6. might... hold, but... not hold in... wall of the house-- 1Ki 6:6 tells us there were rests made in the walls of the temple for supports to the side chambers; but the temple walls did not thereby become part of this side building; they stood separate from it. "They entered," namely, the beams of the chambers, which were three-storied and thirty in consecutive order, entered into the wall, that is, were made to lean on rests projecting from the wall.


<hi type="bold">7. the breadth ... so increased from the lowest ... to the highest--</hi>that is, the breadth of the interior space above was greater than that below.

7. the breadth... so increased from the lowest... to the highest-- that is, the breadth of the interior space above was greater than that below.


<hi type="bold">8. foundations ... six ... cubits--</hi>the substructure, on which the foundations rested, was a full reed of six cubits.

<hi type="bold">great--</hi>literally, "to the extremity" or root, namely, of the hand [Henderson]. "To the joining," or point, where the foundation of one chamber ceased and another began [Fairbairn].

8. foundations... six... cubits-- the substructure, on which the foundations rested, was a full reed of six cubits. great-- literally, "to the extremity" or root, namely, of the hand [Henderson]. "To the joining," or point, where the foundation of one chamber ceased and another began [Fairbairn].


<hi type="bold">9. that which was left--</hi>There was an unoccupied place within chambers that belonged to the house. The buildings in this unoccupied place, west of the temple, and so much resembling it in size, imply that no place was to be left which was to be held, as of old, not sacred. Manasseh (<reference osisRef="2Kgs.23.11">2Ki 23:11</reference>) had abused these "suburbs of the temple" to keeping horses sacred to the sun. All excuse for such abominations was henceforth to be taken away, the Lord claiming every space, and filling up this also with sacred erections [Fairbairn].

9. that which was left-- There was an unoccupied place within chambers that belonged to the house. The buildings in this unoccupied place, west of the temple, and so much resembling it in size, imply that no place was to be left which was to be held, as of old, not sacred. Manasseh (2Ki 23:11) had abused these "suburbs of the temple" to keeping horses sacred to the sun. All excuse for such abominations was henceforth to be taken away, the Lord claiming every space, and filling up this also with sacred erections [Fairbairn].


<hi type="bold">10. the chambers--</hi>that is, of the priests in the court: between these and the side chambers was the wideness, &c. While long details are given as to the chambers, &c., no mention is made of the ark of the covenant. Fairbairn thus interprets this: In future there was to be a perfect conformity to the divine idea, such as there had not been before. The dwellings of His people should all become true sanctuaries of piety. Jehovah Himself, in the full display of the divine Shekinah, shall come in the room of the ark of the covenant (<reference osisRef="Jer.3.16">Jr 3:16</reference>, <reference osisRef="Jer.3.17">17</reference>). The interior of the temple stands empty, waiting for His entrance to fill it with His glory (<reference osisRef="Ezek.43.1-Ezek.43.12">Eze 43:1-12</reference>). It is the same temple, but the courts of it have become different to accommodate a more numerous people. The entire compass of the temple mount has become a holy of holies (<reference osisRef="Ezek.43.12">Eze 43:12</reference>).

10. the chambers-- that is, of the priests in the court: between these and the side chambers was the wideness, &c. While long details are given as to the chambers, &c., no mention is made of the ark of the covenant. Fairbairn thus interprets this: In future there was to be a perfect conformity to the divine idea, such as there had not been before. The dwellings of His people should all become true sanctuaries of piety. Jehovah Himself, in the full display of the divine Shekinah, shall come in the room of the ark of the covenant (Jr 3:16, 17). The interior of the temple stands empty, waiting for His entrance to fill it with His glory (Eze 43:1-12). It is the same temple, but the courts of it have become different to accommodate a more numerous people. The entire compass of the temple mount has become a holy of holies (Eze 43:12).


12-15. Sum of the measures of the temple, and of the buildings behind and on the side of it.


<hi type="bold">16. covered--</hi>being the highest windows they were "covered" from the view below. Or else "covered with lattice-work."

16. covered-- being the highest windows they were "covered" from the view below. Or else "covered with lattice-work."


<hi type="bold">17. by measure--</hi>Measurements were taken [Fairbairn].

17. by measure-- Measurements were taken [Fairbairn].


<hi type="bold">21. appearance of the one as the appearance of the other--</hi>The appearance of the sanctuary or holy of holies was similar to that of the temple. They differed only in magnitude.

21. appearance of the one as the appearance of the other-- The appearance of the sanctuary or holy of holies was similar to that of the temple. They differed only in magnitude.


<hi type="bold">22. table ... before the Lord--</hi>the altar of incense (<reference osisRef="Ezek.44.16">Eze 44:16</reference>). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.

22. table... before the Lord-- the altar of incense (Eze 44:16). At it, not at the table of showbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be "before the Lord." It is called a table, as being that at which the Lord will take delight in His people, as at a feast. Hence its dimensions are larger than that of old--three cubits high, two broad, instead of two and one.


<hi type="bold">25. thick planks--</hi>a thick-plank work at the threshold. <chapter eID="Ezek.41"/>

25. thick planks-- a thick-plank work at the threshold.


<title type="x-s2">CHAPTER 42</title> <title type="x-s3"><reference osisRef="Ezek.42.1-Ezek.42.20">Eze 42:1-20</reference>. Chambers of the Priests: Measurements of the Temple.</title>

<hi type="bold">2. Before the length of an hundred cubits--</hi>that is, before "the separate place," which was that length (<reference osisRef="Ezek.41.13">Eze 41:13</reference>). He had before spoken of chambers for the officiating priests on the north and south gates of the inner court (<reference osisRef="Ezek.40.44-Ezek.40.46">Eze 40:44-46</reference>). He now returns to take a more exact view of them.

CHAPTER 42 Eze 42:1-20. Chambers of the Priests: Measurements of the Temple. 2. Before the length of an hundred cubits-- that is, before "the separate place," which was that length (Eze 41:13). He had before spoken of chambers for the officiating priests on the north and south gates of the inner court (Eze 40:44-46). He now returns to take a more exact view of them.


<hi type="bold">5. shorter--</hi>that is, the building became narrower as it rose in height. The chambers were many: so "in My Father's house are many mansions" (<reference osisRef="John.14.2">Joh 14:2</reference>); and besides these there was much "room" still left (compare <reference osisRef="Luke.14.22">Lu 14:22</reference>). The chambers, though private, were near the temple. Prayer in our chambers is to prepare us for public devotions, and to help us in improving them.

5. shorter-- that is, the building became narrower as it rose in height. The chambers were many: so "in My Father's house are many mansions" (Joh 14:2); and besides these there was much "room" still left (compare Lu 14:22). The chambers, though private, were near the temple. Prayer in our chambers is to prepare us for public devotions, and to help us in improving them.


<hi type="bold">16. five hundred reeds--</hi>the Septuagint substitutes "cubits" for "reeds," to escape the immense compass assigned to the whole, namely, a square of five hundred rods or three thousand cubits (two feet each; <reference osisRef="Ezek.40.5">Eze 40:5</reference>), in all a square of one and one-seventh miles, that is, more than all ancient Jerusalem; also, there is much space thus left unappropriated. Fairbairn rightly supports English Version, which agrees with the Hebrew. The vast extent is another feature marking the ideal character of the temple. It symbolizes the great enlargement of the kingdom of God, when Jehovah-Messiah shall reign at Jerusalem, and from thence to the ends of the earth (<reference osisRef="Isa.2.2-Isa.2.4">Is 2:2-4</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Rom.11.12">Ro 11:12</reference>, <reference osisRef="Rom.11.15">15</reference>).

16. five hundred reeds-- the Septuagint substitutes "cubits" for "reeds," to escape the immense compass assigned to the whole, namely, a square of five hundred rods or three thousand cubits (two feet each; Eze 40:5), in all a square of one and one-seventh miles, that is, more than all ancient Jerusalem; also, there is much space thus left unappropriated. Fairbairn rightly supports English Version, which agrees with the Hebrew. The vast extent is another feature marking the ideal character of the temple. It symbolizes the great enlargement of the kingdom of God, when Jehovah-Messiah shall reign at Jerusalem, and from thence to the ends of the earth (Is 2:2-4; Jr 3:17; Ro 11:12, 15).


<hi type="bold">20. wall ... separation between ... sanctuary and ... profane--</hi>No longer shall the wall of partition be to separate the Jew and the Gentile (<reference osisRef="Eph.2.14">Ep 2:14</reference>), but to separate the sacred from the profane. The lowness of it renders it unfit for the purpose of defense (the object of the wall, <reference osisRef="Rev.21.12">Re 21:12</reference>). But its square form (as in the city, <reference osisRef="Rev.21.16">Re 21:16</reference>) is the emblem of the kingdom that cannot be shaken (<reference osisRef="Heb.12.28">He 12:28</reference>), resting on prophets and apostles, Jesus Christ being the chief corner-stone. <chapter eID="Ezek.42"/>

20. wall... separation between... sanctuary and... profane-- No longer shall the wall of partition be to separate the Jew and the Gentile (Ep 2:14), but to separate the sacred from the profane. The lowness of it renders it unfit for the purpose of defense (the object of the wall, Re 21:12). But its square form (as in the city, Re 21:16) is the emblem of the kingdom that cannot be shaken (He 12:28), resting on prophets and apostles, Jesus Christ being the chief corner-stone.


<title type="x-s2">CHAPTER 43</title> <title type="x-s3"><reference osisRef="Ezek.43.1-Ezek.43.27">Eze 43:1-27</reference>. Jehovah's Return to the Temple.</title>
 Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy.

<hi type="bold">2. the way of the east--</hi>the way whereby the glory had departed (<reference osisRef="Ezek.11.22">Eze 11:22</reference>, <reference osisRef="Ezek.11.23">23</reference>), and rested on Mount Olivet (compare <reference osisRef="Zech.14.4">Zec 14:4</reference>).

<hi type="bold">his voice ... like ... many waters--</hi>So English Version rightly, as in <reference osisRef="Ezek.1.24">Eze 1:24</reference>, "voice of the Almighty"; <reference osisRef="Rev.1.15">Re 1:15</reference>; <reference osisRef="1Cor.14.2">14:2</reference>, prove this. Not as Fairbairn translates, "its noise."

<hi type="bold">earth his glory--</hi>(<reference osisRef="Rev.18.1">Re 18:1</reference>).

CHAPTER 43 Eze 43:1-27. Jehovah's Return to the Temple. Everything was now ready for His reception. As the Shekinah glory was the peculiar distinction of the old temple, so it was to be in the new in a degree as much more transcendent as the proportions of the new exceeded those of the old. The fact that the Shekinah glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy. 2. the way of the east-- the way whereby the glory had departed (Eze 11:22, 23), and rested on Mount Olivet (compare Zec 14:4). his voice... like... many waters-- So English Version rightly, as in Eze 1:24, "voice of the Almighty"; Re 1:15; 14:2, prove this. Not as Fairbairn translates, "its noise." earth his glory-- (Re 18:1).


<hi type="bold">3. when I came to destroy the city--</hi>that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.

3. when I came to destroy the city-- that is, to pronounce God's word for its destruction. So completely did the prophets identify themselves with Him in whose name they spake.


<hi type="bold">6. the man--</hi>who had been measuring the buildings (<reference osisRef="Ezek.40.3">Eze 40:3</reference>).

6. the man-- who had been measuring the buildings (Eze 40:3).


<hi type="bold">7. the place--</hi>that is, "behold the place of My throne"--the place on which your thoughts have so much dwelt (<reference osisRef="Isa.2.1-Isa.2.3">Is 2:1-3</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Zech.14.16-Zech.14.20">Zec 14:16-20</reference>; Mal 3:1). God from the first claimed to be their King politically as well as religiously: and He had resisted their wish to have a human king, as implying a rejection of Him as the proper Head of the state. Even when He yielded to their wish, it was with a protest against their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He shall then first realize the original idea of the theocracy, with its at once divine and human king reigning in righteousness over a people all righteous (<reference osisRef="Ezek.43.12">Eze 43:12</reference>; <reference osisRef="Isa.52.1">Is 52:1</reference>; <reference osisRef="Isa.54.13">54:13</reference>; <reference osisRef="Isa.60.21">60:21</reference>).

7. the place-- that is, "behold the place of My throne"--the place on which your thoughts have so much dwelt (Is 2:1-3; Jr 3:17; Zec 14:16-20; Mal 3:1). God from the first claimed to be their King politically as well as religiously: and He had resisted their wish to have a human king, as implying a rejection of Him as the proper Head of the state. Even when He yielded to their wish, it was with a protest against their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He shall then first realize the original idea of the theocracy, with its at once divine and human king reigning in righteousness over a people all righteous (Eze 43:12; Is 52:1; 54:13; 60:21).


<hi type="bold">9. carcasses of their kings--</hi>It is supposed that some of their idolatrous kings were buried within the bounds of Solomon's temple [Henderson]. Rather, "the carcasses of their idols," here called "kings," as having had lordship over them in past times (<reference osisRef="Isa.26.13">Is 26:13</reference>); but henceforth Jehovah, alone their rightful lord, shall be their king, and the idols that had been their "king" would appear but as "carcasses." Hence these defunct kings are associated with the "high places" in <reference osisRef="Ezek.43.7">Eze 43:7</reference> [Fairbairn]. <reference osisRef="Lev.26.30">Le 26:30</reference> and <reference osisRef="Jer.16.18">Jr 16:18</reference>, confirm this. Manasseh had built altars in the courts of the temple to the host of heaven (<reference osisRef="2Kgs.21.5">2Ki 21:5</reference>; <reference osisRef="2Kgs.23.6">23:6</reference>).

<hi type="bold">I will dwell in the midst ... for ever--</hi>(<reference osisRef="Rev.21.3">Re 21:3</reference>).

9. carcasses of their kings-- It is supposed that some of their idolatrous kings were buried within the bounds of Solomon's temple [Henderson]. Rather, "the carcasses of their idols," here called "kings," as having had lordship over them in past times (Is 26:13); but henceforth Jehovah, alone their rightful lord, shall be their king, and the idols that had been their "king" would appear but as "carcasses." Hence these defunct kings are associated with the "high places" in Eze 43:7 [Fairbairn]. Le 26:30 and Jr 16:18, confirm this. Manasseh had built altars in the courts of the temple to the host of heaven (2Ki 21:5; 23:6). I will dwell in the midst... for ever-- (Re 21:3).


<hi type="bold">10. show the house ... that they may be ashamed of their iniquities--</hi>When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."

10. show the house... that they may be ashamed of their iniquities-- When the spirituality of the Christian scheme is shown to men by the Holy Ghost, it makes them "ashamed of their iniquities."


<hi type="bold">12. whole ... most holy--</hi>This superlative, which had been used exclusively of the holy of holies (<reference osisRef="Exod.26.34">Ex 26:34</reference>), was now to characterize the entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculiar sanctity to a single apartment of it.

12. whole... most holy-- This superlative, which had been used exclusively of the holy of holies (Ex 26:34), was now to characterize the entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculiar sanctity to a single apartment of it.


13-27. As to the altar of burnt offering, which was the appointed means of access to God.


<title type="x-s2">CHAPTER 44</title> <title type="x-s3"><reference osisRef="Ezek.44.1-Ezek.44.31">Eze 44:1-31</reference>. Ordinances for the Prince and the Priests.</title>

<hi type="bold">2. shut ... not be opened--</hi>(<reference osisRef="Job.12.14">Job 12:14</reference>; <reference osisRef="Isa.22.22">Is 22:22</reference>; <reference osisRef="Rev.3.7">Re 3:7</reference>). "Shut" to the people (<reference osisRef="Exod.19.21">Ex 19:21</reference>, <reference osisRef="Exod.19.22">22</reference>), but open to "the prince" (<reference osisRef="Ezek.44.3">Eze 44:3</reference>), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all other persons (compare <reference osisRef="Exod.19.24">Ex 19:24</reference>).

CHAPTER 44 Eze 44:1-31. Ordinances for the Prince and the Priests. 2. shut... not be opened-- (Job 12:14; Is 22:22; Re 3:7). "Shut" to the people (Ex 19:21, 22), but open to "the prince" (Eze 44:3), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all other persons (compare Ex 19:24).


<hi type="bold">3. the prince--</hi>not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (<reference osisRef="Ezek.46.4">Eze 46:4</reference>). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace.

<hi type="bold">eat bread before the Lord--</hi>a custom connected with sacrifices (<reference osisRef="Gen.31.54">Ge 31:54</reference>; <reference osisRef="Exod.18.12">Ex 18:12</reference>; <reference osisRef="Exod.24.11">24:11</reference>; <reference osisRef="1Cor.10.18">1Co 10:18</reference>).

3. the prince-- not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (Eze 46:4). The prince must mean the civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, that, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiah, who entered heaven, the true sanctuary, by a way that none other could, namely, by His own holiness; all others must enter as sinners by faith in His blood, through grace. eat bread before the Lord-- a custom connected with sacrifices (Ge 31:54; Ex 18:12; 24:11; 1Co 10:18).


4-6. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (<reference osisRef="Ezek.44.6">Eze 44:6</reference>, <reference osisRef="Ezek.44.7">7</reference>), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (<reference osisRef="Jer.5.31">Jr 5:31</reference>; <reference osisRef="Hos.4.9">Ho 4:9</reference>).

4-6. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (Eze 44:6, 7), as the sins of the priesthood and of the people acted and reacted on one another; "like people, like priest" (Jr 5:31; Ho 4:9).


<hi type="bold">7. uncircumcised in heart--</hi>Israelites circumcised outwardly, but wanting the true circumcision of the heart (<reference osisRef="Deut.10.16">De 10:16</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

<hi type="bold">uncircumcised in flesh--</hi>not having even the outward badge of the covenant-people.

7. uncircumcised in heart-- Israelites circumcised outwardly, but wanting the true circumcision of the heart (De 10:16; Ac 7:51). uncircumcised in flesh-- not having even the outward badge of the covenant-people.


<hi type="bold">8. keepers ... for yourselves--</hi>such as you yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of My holy things, but have set others as keepers of My charge in My sanctuary for yourselves" [Maurer].

8. keepers... for yourselves-- such as you yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of My holy things, but have set others as keepers of My charge in My sanctuary for yourselves" [Maurer].


<hi type="bold">10-11. Levites ... shall ... bear--</hi>namely, the punishment of

<hi type="bold">their iniquity ... Yet they shall be ministers--</hi>So Mark, a Levite, nephew of Barnabas (<reference osisRef="Acts.4.36">Ac 4:36</reference>), was punished by Paul for losing an opportunity of bearing the cross of Christ, and yet was afterwards admitted into his friendship again, and showed his zeal (<reference osisRef="Acts.13.13">Ac 13:13</reference>; <reference osisRef="Acts.15.37">15:37</reference>; <reference osisRef="Col.4.10">Col 4:10</reference>; <reference osisRef="2Tim.4.11">2Ti 4:11</reference>). One may be a believer, and that too in a distinguished place, and yet lose some special honor--be acknowledged as pious, yet be excluded from some dignity [Bengel].

<hi type="bold">charge at the gates--</hi>Better to be "a doorkeeper in the house of God, than to dwell in the tents of wickedness" (<reference osisRef="Ps.84.10">Psa 84:10</reference>). Though standing as a mere doorkeeper, it is in the house of God, which hath foundations: whereas he who dwells with the wicked, dwells in but shifting tents.

10-11. Levites... shall... bear-- namely, the punishment of their iniquity... Yet they shall be ministers-- So Mark, a Levite, nephew of Barnabas (Ac 4:36), was punished by Paul for losing an opportunity of bearing the cross of Christ, and yet was afterwards admitted into his friendship again, and showed his zeal (Ac 13:13; 15:37; Col 4:10; 2Ti 4:11). One may be a believer, and that too in a distinguished place, and yet lose some special honor--be acknowledged as pious, yet be excluded from some dignity [Bengel]. charge at the gates-- Better to be "a doorkeeper in the house of God, than to dwell in the tents of wickedness" (Psa 84:10). Though standing as a mere doorkeeper, it is in the house of God, which hath foundations: whereas he who dwells with the wicked, dwells in but shifting tents.


<hi type="bold">15. Zadok--</hi>The priests of the line of Ithamar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli's sons, against whom the same denunciation was uttered (<reference osisRef="1Sam.2.32">1Sa 2:32</reference>, 35). Zadok, according to his name (which means "righteous") and his line, were to succeed (<reference osisRef="1Kgs.2.35">1Ki 2:35</reference>; <reference osisRef="1Chr.24.3">1Ch 24:3</reference>), as they did not take part in the general apostasy to the same degree, and perhaps [Fairbairn] the prophet, referring to their original state, speaks of them as they appeared when first chosen to the office.

15. Zadok-- The priests of the line of Ithamar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli's sons, against whom the same denunciation was uttered (1Sa 2:32, 35). Zadok, according to his name (which means "righteous") and his line, were to succeed (1Ki 2:35; 1Ch 24:3), as they did not take part in the general apostasy to the same degree, and perhaps [Fairbairn] the prophet, referring to their original state, speaks of them as they appeared when first chosen to the office.


<hi type="bold">17. linen--</hi>symbolical of purity. Wool soon induces perspiration in the sultry East and so becomes uncleanly.

17. linen-- symbolical of purity. Wool soon induces perspiration in the sultry East and so becomes uncleanly.


18. bonnets-- turbans.


<hi type="bold">19. not sanctify the people with their garments--</hi>namely, those peculiarly priestly vestments in which they ministered in the sanctuary.

19. not sanctify the people with their garments-- namely, those peculiarly priestly vestments in which they ministered in the sanctuary.


<hi type="bold">20. Neither ... shave ... heads--</hi>as mourners do (<reference osisRef="Lev.21.1-Lev.21.5">Le 21:1-5</reference>). The worshippers of the Egyptian idols Serapis and Isis shaved their heads; another reason why Jehovah's priests are not to do so.

<hi type="bold">nor suffer ... locks to grow long--</hi>as the luxurious, barbarians, and soldiers in warfare did [Jerome].

20. Neither... shave... heads-- as mourners do (Le 21:1-5). The worshippers of the Egyptian idols Serapis and Isis shaved their heads; another reason why Jehovah's priests are not to do so. nor suffer... locks to grow long-- as the luxurious, barbarians, and soldiers in warfare did [Jerome].


<hi type="bold">21. Neither ... wine--</hi>lest the holy enthusiasm of their devotion should be mistaken for inebriation, as in Peter's case (<reference osisRef="Acts.2.13">Ac 2:13</reference>, 15, 18).

21. Neither... wine-- lest the holy enthusiasm of their devotion should be mistaken for inebriation, as in Peter's case (Ac 2:13, 15, 18).


<hi type="bold">28. I am their inheritance--</hi>(<reference osisRef="Num.18.20">Nu 18:20</reference>; <reference osisRef="Deut.10.9">De 10:9</reference>; <reference osisRef="Deut.18.1">18:1</reference>; <reference osisRef="Josh.13.14">Jos 13:14</reference>, <reference osisRef="Josh.13.32">32</reference>).

28. I am their inheritance-- (Nu 18:20; De 10:9; 18:1; Jos 13:14, 32).


<hi type="bold">30. give ... priest the first ... that he may cause the blessing to rest--</hi>(<reference osisRef="Prov.3.9">Pr 3:9</reference>, <reference osisRef="Prov.3.10">10</reference>; Mal 3:10). <chapter eID="Ezek.44"/>

30. give... priest the first... that he may cause the blessing to rest-- (Pr 3:9, 10; Mal 3:10).


<title type="x-s2">CHAPTER 45</title> <title type="x-s3"><reference osisRef="Ezek.45.1-Ezek.45.25">Eze 45:1-25</reference>. Allotment of the Land for the Sanctuary, the City, and the Prince.</title>

<hi type="bold">1. offer an oblation--</hi>from a Hebrew root to "heave" or "raise"; when anything was offered to God, the offerer raised the hand. The special territorial division for the tribes is given in the forty-seventh and forty-eighth chapters. Only Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary (<reference osisRef="Ezek.45.2">Eze 45:2</reference>, <reference osisRef="Ezek.45.3">3</reference>); (2) that for the priests (<reference osisRef="Ezek.45.4">Eze 45:4</reference>); (<reference osisRef="Ezek.45.3">3</reference>) that for the Levites (<reference osisRef="Ezek.45.5">Eze 45:5</reference>). Compare <reference osisRef="Ezek.48.8-Ezek.48.13">Eze 48:8-13</reference>.

<hi type="bold">five and twenty thousand reeds, &c.--</hi>So English Version rightly fills the ellipsis (compare Note, see on <reference osisRef="Ezek.42.16">Eze 42:16</reference>). Hence "cubits" are mentioned in <reference osisRef="Ezek.45.2">Eze 45:2</reference>, not here, implying that there alone cubits are meant. Taking each reed at twelve feet, the area of the whole would be a square of sixty miles on each side. The whole forming a square betokens the settled stability of the community and the harmony of all classes. "An holy portion of the land" (<reference osisRef="Ezek.45.1">Eze 45:1</reference>) comprised the whole length, and only two-fifths of the breadth. The outer territory in its distribution harmonizes with the inner and more sacred arrangements of the sanctuary. No room is to be given for oppression (see <reference osisRef="Ezek.45.8">Eze 45:8</reference>), all having ample provision made for their wants and comforts. All will mutually co-operate without constraint or contention.

CHAPTER 45 Eze 45:1-25. Allotment of the Land for the Sanctuary, the City, and the Prince. 1. offer an oblation-- from a Hebrew root to "heave" or "raise"; when anything was offered to God, the offerer raised the hand. The special territorial division for the tribes is given in the forty-seventh and forty-eighth chapters. Only Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary (Eze 45:2, 3); (2) that for the priests (Eze 45:4); (3) that for the Levites (Eze 45:5). Compare Eze 48:8-13. five and twenty thousand reeds, &c.-- So English Version rightly fills the ellipsis (compare Note, see on Eze 42:16). Hence "cubits" are mentioned in Eze 45:2, not here, implying that there alone cubits are meant. Taking each reed at twelve feet, the area of the whole would be a square of sixty miles on each side. The whole forming a square betokens the settled stability of the community and the harmony of all classes. "An holy portion of the land" (Eze 45:1) comprised the whole length, and only two-fifths of the breadth. The outer territory in its distribution harmonizes with the inner and more sacred arrangements of the sanctuary. No room is to be given for oppression (see Eze 45:8), all having ample provision made for their wants and comforts. All will mutually co-operate without constraint or contention.


7. The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands in closest connection with the sanctuary; his possession, therefore, on both sides must adjoin that which was peculiarly the Lord's [Fairbairn].


12. The standard weights were lost when the Chaldeans destroyed the temple. The threefold enumeration of shekels (twenty, twenty-five, fifteen) probably refers to coins of different value, representing respectively so many shekels, the three collectively making up a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shekels in all, containing one coin a fourth of the whole (fifteen shekels), another a third (twenty shekels), another a third and a twelfth (twenty-five shekels) [Menochius]. The Septuagint reads, "fifty shekels shall be your maneh."


13-15. In these oblations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, that is, a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, that is, an hundredth part; and of the flock, one from every two hundred.


18. The year is to begin with a consecration service, not mentioned under the Levitical law; but an earnest of it is given in the feast of dedication of the second temple, which celebrated its purification by Judas Maccabeus, after its defilement by Antiochus.


<hi type="bold">20. for him that is simple--</hi>for sins of ignorance (<reference osisRef="Lev.4.2">Le 4:2</reference>, <reference osisRef="Lev.13.27">13, 27</reference>).

20. for him that is simple-- for sins of ignorance (Le 4:2, 13, 27).


21. As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare <reference osisRef="1Cor.5.7">1Co 5:7</reference>, <reference osisRef="1Cor.5.8">8</reference>, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom. <chapter eID="Ezek.45"/>

21. As a new solemnity, the feast of consecration is to prepare for the passover; so the passover itself is to have different sacrifices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thus it is implied that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic efficacy, but symbolizing the spiritual truths of Messiah's kingdom, as for instance the perfect holiness which is to characterize it. Compare 1Co 5:7, 8, as to our spiritual "passover," wherein, at the Lord's supper, we feed on Christ by faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.


<title type="x-s2">CHAPTER 46</title> <title type="x-s3"><reference osisRef="Ezek.46.1-Ezek.46.24">Eze 46:1-24</reference>. Continuation of the Ordinances for the Prince and for the People in Their Worship.</title>

2. The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare <reference osisRef="1Kgs.8.14">1Ki 8:14</reference>, <reference osisRef="1Kgs.8.22">22</reference>, Solomon standing before the altar of the Lord in the presence of the congregation; also <reference osisRef="2Kgs.11.14">2Ki 11:14</reference>; <reference osisRef="2Kgs.23.3">23:3</reference>, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.

CHAPTER 46 Eze 46:1-24. Continuation of the Ordinances for the Prince and for the People in Their Worship. 2. The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.


9. The worshippers were on the great feasts to pass from one side to the other, through the temple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in.


<hi type="bold">10. prince in the midst--</hi>not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (<reference osisRef="Ps.42.4">Psa 42:4</reference>, "I had gone with the multitude ... to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.

10. prince in the midst-- not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Psa 42:4, "I had gone with the multitude... to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example.


12-15. Not only is he to perform official acts of worship on holy days and feasts, but in "voluntary" offerings daily he is to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example.


16-18. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, <reference osisRef="1Kgs.21.1-1Kgs.21.29">1Ki 21:1-29</reference>). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [Josephus, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare <reference osisRef="Isa.61.2">Is 61:2</reference>, <reference osisRef="Isa.61.3">3</reference>, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."

16-18. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (compare Ahab and Naboth, 1Ki 21:1-29). The mention of the year of jubilee implies that there is something literal meant, besides the spiritual sense. The jubilee year was restored after the captivity [Josephus, Antiquities, 14.10,6; 1 Maccabees 6:49]. Perhaps it will be restored under Messiah's coming reign. Compare Is 61:2, 3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's foes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."


19-24. Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (<reference osisRef="Lev.6.25">Le 6:25</reference>; <reference osisRef="Lev.7.7">7:7</reference>), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (<reference osisRef="1Cor.10.31">1Co 10:31</reference>).

19-24. Due regard is to be had for the sanctity of the officiating priests' food, by cooking courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Le 6:25; 7:7), before coming forth to mingle again with the people; another set at the corners of the outer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with the sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1Co 10:31).


<title type="x-s2">CHAPTER 47</title> <title type="x-s3"><reference osisRef="Ezek.47.1-Ezek.47.23">Eze 47:1-23</reference>. Vision of the Temple Waters. Borders and Division of The land.</title>
 The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing" (<reference osisRef="Ezek.17.23">Eze 17:23</reference>). Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare <reference osisRef="Isa.35.1">Is 35:1</reference>).

<hi type="bold">1. waters--</hi>So <reference osisRef="Rev.22.1">Re 22:1</reference>, represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem (<reference osisRef="Ezek.43.7">Eze 43:7</reference>). Thence it is to flow over the earth (<reference osisRef="Joel.3.18">Joe 3:18</reference>; <reference osisRef="Zech.13.1">Zec 13:1</reference>; <reference osisRef="Zech.14.8">14:8</reference>). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [Henderson]. (Compare <reference osisRef="Ps.36.8">Psa 36:8</reference>, <reference osisRef="Ps.36.9">9</reference>; <reference osisRef="Ps.46.4">46:4</reference>; <reference osisRef="Isa.11.9">Is 11:9</reference>; <reference osisRef="Hab.2.14">Ha 2:14</reference>). Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth (<reference osisRef="Rom.11.33">Ro 11:33</reference>). The healing of the waters of the Dead Sea here answers to "there shall be no more curse" (<reference osisRef="Rev.22.3">Re 22:3</reference>; compare <reference osisRef="Zech.14.11">Zec 14:11</reference>).

CHAPTER 47 Eze 47:1-23. Vision of the Temple Waters. Borders and Division of The land. The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing" (Eze 17:23). Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare Is 35:1). 1. waters-- So Re 22:1, represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem (Eze 43:7). Thence it is to flow over the earth (Joe 3:18; Zec 13:1; 14:8). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [Henderson]. (Compare Psa 36:8, 9; 46:4; Is 11:9; Ha 2:14). Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth (Ro 11:33). The healing of the waters of the Dead Sea here answers to "there shall be no more curse" (Re 22:3; compare Zec 14:11).


<hi type="bold">7. trees--</hi>not merely one tree of life as in Paradise (<reference osisRef="Gen.3.22">Ge 3:22</reference>), but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness" (<reference osisRef="Isa.61.3">Is 61:3</reference>) planted by the waters and (<reference osisRef="Ps.1.3">Psa 1:3</reference>) bearing fruit unto holiness.

7. trees-- not merely one tree of life as in Paradise (Ge 3:22), but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness" (Is 61:3) planted by the waters and (Psa 1:3) bearing fruit unto holiness.


<hi type="bold">8. the desert--</hi>or "plain," Hebrew, Arabah (<reference osisRef="Deut.3.17">De 3:17</reference>; <reference osisRef="Deut.4.49">4:49</reference>; <reference osisRef="Josh.3.16">Jos 3:16</reference>), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.

<hi type="bold">the sea--</hi>the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, <reference osisRef="Rev.21.1">Re 21:1</reference>.

8. the desert-- or "plain," Hebrew, Arabah (De 3:17; 4:49; Jos 3:16), which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea. the sea-- the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more, Re 21:1.


<hi type="bold">9. rivers--</hi>in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So <reference osisRef="Zech.14.8">Zec 14:8</reference>. However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare <reference osisRef="Ezek.47.8">Eze 47:8</reference>, "waters ... healed," which can apply only to it, not to the Mediterranean: also <reference osisRef="Ezek.47.10">Eze 47:10</reference>, "fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.

9. rivers-- in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So Zec 14:8. However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare Eze 47:8, "waters... healed," which can apply only to it, not to the Mediterranean: also Eze 47:10, "fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.


<hi type="bold">10. En-gedi ... En-eglaim--</hi>En-gedi (meaning "fountain of the kid"), anciently, Hazazon-Tamar, now Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea (<reference osisRef="Isa.15.8">Is 15:8</reference>). These two limits are fixed on, to comprise between them the whole Dead Sea.

<hi type="bold">fish ... according to their kinds--</hi>Jerome quotes an ancient theory that "there are a hundred fifty-three kinds of fishes," all of which were taken by the apostles (<reference osisRef="John.21.11">Joh 21:11</reference>), and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being drawn out of the sea of the world to salvation. Compare <reference osisRef="Matt.13.47">Mt 13:47</reference>, the gospel net; the apostles being fishermen, at first literally, afterwards spiritually (<reference osisRef="Matt.4.19">Mt 4:19</reference>).

10. En-gedi... En-eglaim-- En-gedi (meaning "fountain of the kid"), anciently, Hazazon-Tamar, now Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea (Is 15:8). These two limits are fixed on, to comprise between them the whole Dead Sea. fish... according to their kinds-- Jerome quotes an ancient theory that "there are a hundred fifty-three kinds of fishes," all of which were taken by the apostles (Joh 21:11), and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being drawn out of the sea of the world to salvation. Compare Mt 13:47, the gospel net; the apostles being fishermen, at first literally, afterwards spiritually (Mt 4:19).


<hi type="bold">11. marshes--</hi>marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks.

<hi type="bold">not be healed--</hi>Those not reached by the healing waters of the Gospel, through their sloth and earthly-mindedness, are given over (<reference osisRef="Rev.22.11">Re 22:11</reference>) to their own bitterness and barrenness (as "saltness" is often employed to express, <reference osisRef="Deut.29.23">De 29:23</reference>; <reference osisRef="Ps.107.34">Psa 107:34</reference>; <reference osisRef="Zeph.2.9">Zep 2:9</reference>); an awful example to others in the punishment they suffer (<reference osisRef="2Pet.2.6">2Pe 2:6</reference>).

11. marshes-- marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks. not be healed-- Those not reached by the healing waters of the Gospel, through their sloth and earthly-mindedness, are given over (Re 22:11) to their own bitterness and barrenness (as "saltness" is often employed to express, De 29:23; Psa 107:34; Zep 2:9); an awful example to others in the punishment they suffer (2Pe 2:6).


12. Instead of the "vine of Sodom and grapes of Gomorrah" (<reference osisRef="Deut.32.32">De 32:32</reference>), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden (<reference osisRef="Rev.2.7">Re 2:7</reference>; 22:2, 14).

<hi type="bold">leaf ... not fade--</hi>expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (<reference osisRef="Ps.1.3">Psa 1:3</reference>; <reference osisRef="Jer.17.8">Jr 17:8</reference>; <reference osisRef="Matt.10.42">Mt 10:42</reference>; <reference osisRef="1Cor.15.58">1Co 15:58</reference>).

<hi type="bold">new fruit--</hi>literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [Fairbairn]. The first-born of a thing, in Hebrew idiom, means the chiefest. As <reference osisRef="Job.18.13">Job 18:13</reference>, "the first-born of death," that is, the most fatal death.

12. Instead of the "vine of Sodom and grapes of Gomorrah" (De 32:32), nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden (Re 2:7; 22:2, 14). leaf... not fade-- expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (Psa 1:3; Jr 17:8; Mt 10:42; 1Co 15:58). new fruit-- literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [Fairbairn]. The first-born of a thing, in Hebrew idiom, means the chiefest. As Job 18:13, "the first-born of death," that is, the most fatal death.


13. The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in <reference osisRef="Num.34.1-Num.34.29">Nu 34:1-29</reference>; they here begin with the north, but in Numbers they begin with the south (<reference osisRef="Num.34.3">Nu 34:3</reference>). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided.

<hi type="bold">Joseph ... two portions--</hi>according to the original promise of Jacob (<reference osisRef="Gen.48.5">Ge 48:5</reference>, <reference osisRef="Gen.48.22">22</reference>). Joseph's sons were given the birthright forfeited by Reuben, the first-born (<reference osisRef="1Chr.5.1">1Ch 5:1</reference>). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.

13. The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in Nu 34:1-29; they here begin with the north, but in Numbers they begin with the south (Nu 34:3). It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided. Joseph... two portions-- according to the original promise of Jacob (Ge 48:5, 22). Joseph's sons were given the birthright forfeited by Reuben, the first-born (1Ch 5:1). Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.


<hi type="bold">15. Zedad--</hi>on the north boundary of Canaan.

15. Zedad-- on the north boundary of Canaan.


<hi type="bold">16. Hamath--</hi>As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at Cæsarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world.

<hi type="bold">Berothah--</hi>a city in Syria conquered by David (<reference osisRef="2Sam.8.8">2Sa 8:8</reference>); meaning "wells."

<hi type="bold">Hazar-hatticon--</hi>meaning "the middle village."

<hi type="bold">Hauran--</hi>a tract in Syria, south of Damascus; Auranitis.

16. Hamath-- As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at Cæsarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world. Berothah-- a city in Syria conquered by David (2Sa 8:8); meaning "wells." Hazar-hatticon-- meaning "the middle village." Hauran-- a tract in Syria, south of Damascus; Auranitis.


<hi type="bold">17. Hazar-enan--</hi>a town in the north of Canaan, meaning "village of fountains."

17. Hazar-enan-- a town in the north of Canaan, meaning "village of fountains."


<hi type="bold">18. east sea--</hi>the Dead Sea. The border is to go down straight to it by the valley of the Jordan. So <reference osisRef="Num.34.11">Nu 34:11</reference>, <reference osisRef="Num.34.12">12</reference>.

18. east sea-- the Dead Sea. The border is to go down straight to it by the valley of the Jordan. So Nu 34:11, 12.


<hi type="bold">19. Tamar--</hi>not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.

19. Tamar-- not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.


<hi type="bold">22. to the strangers--</hi>It is altogether unprecedented under the old covenant, that "strangers" should have "inheritance" among the tribes. There would not be room locally within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant-people, and that spiritually their privileges are not to be less than those of Israel (<reference osisRef="Rom.10.12">Ro 10:12</reference>; <reference osisRef="Gal.3.28">Ga 3:28</reference>; <reference osisRef="Eph.3.6">Ep 3:6</reference>; <reference osisRef="Col.3.11">Col 3:11</reference>; <reference osisRef="Rev.7.9">Re 7:9</reference>, <reference osisRef="Rev.7.10">10</reference>). Still, "sojourneth," in <reference osisRef="Ezek.47.23">Eze 47:23</reference>, implies that in Canaan, the covenant people are regarded as at home, the strangers as settlers. <chapter eID="Ezek.47"/>

22. to the strangers-- It is altogether unprecedented under the old covenant, that "strangers" should have "inheritance" among the tribes. There would not be room locally within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant-people, and that spiritually their privileges are not to be less than those of Israel (Ro 10:12; Ga 3:28; Ep 3:6; Col 3:11; Re 7:9, 10). Still, "sojourneth," in Eze 47:23, implies that in Canaan, the covenant people are regarded as at home, the strangers as settlers.


<title type="x-s2">CHAPTER 48</title> <title type="x-s3"><reference osisRef="Ezek.48.1-Ezek.48.35">Eze 48:1-35</reference>. Allotment of the Land to the Several Tribes.</title>

<hi type="bold">1. Dan--</hi>The lands are divided into portions of ideal exactness, running alongside of each other, the whole breadth from west to east, standing in a common relation to the temple in the center: seven tribes' portions on the north, five in the smaller division in the south. The portions of the city, the temple, the prince, and the priesthood, are in the middle, not within the boundaries of any tribe, all alike having a common interest in them. Judah has the place of honor next the center on the north, Benjamin the corresponding place of honor next the center on the south; because of the adherence of these two to the temple ordinances and to the house of David for so long, when the others deserted them. Dan, on the contrary, so long locally and morally semi-heathen (<reference osisRef="Judg.18.1-Judg.18.31">Jud 18:1-31</reference>), is to have the least honorable place, at the extreme north. For the same reason, St. John (<reference osisRef="Rev.7.5-Rev.7.8">Re 7:5-8</reference>) omits Dan altogether.

CHAPTER 48 Eze 48:1-35. Allotment of the Land to the Several Tribes. 1. Dan-- The lands are divided into portions of ideal exactness, running alongside of each other, the whole breadth from west to east, standing in a common relation to the temple in the center: seven tribes' portions on the north, five in the smaller division in the south. The portions of the city, the temple, the prince, and the priesthood, are in the middle, not within the boundaries of any tribe, all alike having a common interest in them. Judah has the place of honor next the center on the north, Benjamin the corresponding place of honor next the center on the south; because of the adherence of these two to the temple ordinances and to the house of David for so long, when the others deserted them. Dan, on the contrary, so long locally and morally semi-heathen (Jud 18:1-31), is to have the least honorable place, at the extreme north. For the same reason, St. John (Re 7:5-8) omits Dan altogether.


<hi type="bold">3. Asher--</hi>a tribe of which no one of note is mentioned in the Old Testament. In the New Testament one is singled out of it, the prophetess Anna.

3. Asher-- a tribe of which no one of note is mentioned in the Old Testament. In the New Testament one is singled out of it, the prophetess Anna.


<hi type="bold">4. Manasseh--</hi>The intercourse and unity between the two and a half tribes east of the Jordan, and the nine and a half west of it, had been much kept up by the splitting of Manasseh, causing the visits of kinsmen one to the other from both sides of the Jordan. There shall be no need for this in the new order of things.

4. Manasseh-- The intercourse and unity between the two and a half tribes east of the Jordan, and the nine and a half west of it, had been much kept up by the splitting of Manasseh, causing the visits of kinsmen one to the other from both sides of the Jordan. There shall be no need for this in the new order of things.


<hi type="bold">5. Ephraim--</hi>This tribe, within its two dependent tribes, Manasseh and Benjamin, for upwards of four hundred years under the judges held the pre-eminence.

5. Ephraim-- This tribe, within its two dependent tribes, Manasseh and Benjamin, for upwards of four hundred years under the judges held the pre-eminence.


<hi type="bold">6. Reuben--</hi>doomed formerly for incest and instability "not to excel" (<reference osisRef="Gen.49.4">Ge 49:4</reference>). So no distinguished prophet, priest, or king had come from it. Of it were the notorious Dathan and Abiram, the mutineers. A pastoral and Bedouin character marked it and Gad (<reference osisRef="Judg.5.16">Jud 5:16</reference>).

6. Reuben-- doomed formerly for incest and instability "not to excel" (Ge 49:4). So no distinguished prophet, priest, or king had come from it. Of it were the notorious Dathan and Abiram, the mutineers. A pastoral and Bedouin character marked it and Gad (Jud 5:16).


15-17. The five thousand rods, apportioned to the city out of the twenty-five thousand square, are to be laid off in a square of four thousand five hundred, with the two hundred fifty all around for suburbs.

<hi type="bold">profane--</hi>that is, not strictly sacred as the sacerdotal portions, but applied to secular uses.

15-17. The five thousand rods, apportioned to the city out of the twenty-five thousand square, are to be laid off in a square of four thousand five hundred, with the two hundred fifty all around for suburbs. profane-- that is, not strictly sacred as the sacerdotal portions, but applied to secular uses.


<hi type="bold">24. Benjamin--</hi>Compare Jacob's prophecy (<reference osisRef="Gen.49.27">Ge 49:27</reference>; <reference osisRef="Deut.33.12">De 33:12</reference>). It alone with Judah had been throughout loyal to the house of David, so its prowess at the "night" of the national history was celebrated as well as in the "morning."

24. Benjamin-- Compare Jacob's prophecy (Ge 49:27; De 33:12). It alone with Judah had been throughout loyal to the house of David, so its prowess at the "night" of the national history was celebrated as well as in the "morning."


<hi type="bold">25. Simeon--</hi>omitted in the blessing of Moses in <reference osisRef="Deut.33.1-Deut.33.29">De 33:1-29</reference>, perhaps because of the Simeonite "prince," who at Baal-peor led the Israelites in their idolatrous whoredoms with Midian (<reference osisRef="Num.25.14">Nu 25:14</reference>).

25. Simeon-- omitted in the blessing of Moses in De 33:1-29, perhaps because of the Simeonite "prince," who at Baal-peor led the Israelites in their idolatrous whoredoms with Midian (Nu 25:14).


<hi type="bold">26. Issachar--</hi>Its ancient portion had been on the plain of Esdraelon. Compared (<reference osisRef="Gen.49.14">Ge 49:14</reference>) to "a strong ass crouching between two burdens," that is, tribute and tillage; never meddling with wars except in self-defense.

26. Issachar-- Its ancient portion had been on the plain of Esdraelon. Compared (Ge 49:14) to "a strong ass crouching between two burdens," that is, tribute and tillage; never meddling with wars except in self-defense.


<hi type="bold">31. gates--</hi>(<reference osisRef="Rev.21.12">Re 21:12</reference>, &c.). The twelve gates bear the names of the twelve tribes to imply that all are regarded as having an interest in it.

31. gates-- (Re 21:12, &c.). The twelve gates bear the names of the twelve tribes to imply that all are regarded as having an interest in it.


<hi type="bold">35. Lord is there--</hi>Jehovah-Shammah. Not that the city will be called so in mere name, but that the reality will be best expressed by this descriptive title (<reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Jer.33.16">33:16</reference>; <reference osisRef="Zech.2.10">Zec 2:10</reference>; <reference osisRef="Rev.21.3">Re 21:3</reference>; <reference osisRef="Rev.22.3">22:3</reference>). <chapter eID="Ezek.48"/>

35. Lord is there-- Jehovah-Shammah. Not that the city will be called so in mere name, but that the reality will be best expressed by this descriptive title (Jr 3:17; 33:16; Zec 2:10; Re 21:3; 22:3).


<milestone n="THE BOOK OF DANIEL." type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF DANIEL.</title>

THE BOOK OF DANIEL.