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Ezekiel Chapter
Forty
Ezekiel 40
Chapter Contents
The Vision of the Temple.
Here is a vision
beginning at ch. 40
and continued to
the end of the book
ch. 48
which is justly looked upon to be one of the most
difficult portions in all the book of God. When we despair to be satisfied as
to any difficulty we meet with
let us bless God that our salvation does not
depend upon it
but that things necessary are plain enough; and let us wait
till God shall reveal even this unto us. This chapter describes two outward
courts of the temple. Whether the personage here mentioned was the Son of God
or a created angel
is not clear. But Christ is both our Altar and our
Sacrifice
to whom we must look with faith in all approaches to God; and he is
Salvation in the midst of the earth
Psalm 74:12
to be looked unto from all
quarters.
── Matthew Henry《Concise Commentary on Ezekiel》
Ezekiel 40
Verse 1
[1] In
the five and twentieth year of our captivity
in the beginning of the year
in
the tenth day of the month
in the fourteenth year after that the city was
smitten
in the selfsame day the hand of the LORD was upon me
and brought me
thither.
Of our captivity — Of
those that were carried away into captivity with Jeconiah eleven years before
Jerusalem was burnt. And this falls in with the three thousand three hundred and
seventy fourth year of the world
about five hundred and seventy four years
before Christ's incarnation.
The beginning — In
the month Nisan.
The tenth day —
The day that the paschal lamb was to be taken up in order to the feast on the
tenth day.
Brought me — To
Jerusalem
the place where it did stand.
Verse 2
[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.
In the visions of God — By this it appears it was not a corporeal transportation of the prophet.
The frame —
The portrait of a city.
On the south — On
the south of the mountain
where the prophet was set.
Verse 3
[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.
A man —
The same no doubt that appeared to the prophet
chap. 1:26
whose name is the branch
and who builds
the temple
Zechariah 6:12
13
whose colour was like
burnished brass; Revelation 1:15
which speaks glory and
strength.
A line — A
plumb-line
a mason's line to discover the rectitude of the building
or its
defects.
In the gate — In
the north gate
next toward the east.
Verse 5
[5] And
behold a wall on the outside of the house round about
and in the man's 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.
A wall —
This was that outmost wall
that compassed the whole mount Sion
upon whose top
the temple stood.
The man's hand —
Christ
hath
and keeps the reed in his own hand
as the only fit person to
take the measures of all.
A measuring reed — Or
cane
for this measuring rod was of those canes growing in that country
long
and light
which architects made use of.
Six cubits long —
Each cubit consisting of eighteen inches in our common account.
An hand breadth —
Added to each six cubits.
The breadth —
The thickness of the walls
which were one reed
and one hand's breadth
or three
yards
and three inches thick.
Height —
And the height equal
taking the measure from the floor on the inside of the
wall.
Verse 6
[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 reed
broad; and the other threshold of the gate
which was one reed broad.
The east —
Either of one of the inner walls
or of the temple itself.
Went up —
'Till he was got up
he could not measure the threshold
which was at the top
of the stairs
and these were ten
if the measurer be supposed in the gate of
the house; or eight
if in the gate of the court of the priests; or seven
if
in the court of Israel; and each stair was half a cubit in height
too high for
him to take the measure of the threshold
if he did not go up the stairs.
The threshold — It
is probable he measured the lower threshold first
as next at hand.
The other threshold —
The upper threshold
or lintel of the gate
which was of equal dimensions with
the lower
three yards and three inches broad
or thick.
Verse 7
[7] And
every little chamber was one reed long
and one reed broad; and between the
little chambers were five cubits; and the threshold of the gate by the porch of
the gate within was one reed.
Chamber —
Along the wall of the porch were chambers
three on one side
and three on the
other
each one reed square.
Five cubits — A
space of two yards and one half between each chamber
either filled with some
neat posts or pillars
or it may be quite void.
Within —
The inward and outward threshold
were of the same measures
and curiously
arched over head from side to side
and end to end
which was from east to
west.
Verse 8
[8] He
measured also the porch of the gate within
one reed.
The porch —
The posts which were joined together at the top by an arch
and so made the
portico.
Verse 9
[9] Then
measured he the porch of the gate
eight cubits; and the posts thereof
two
cubits; and the porch of the gate was inward.
The porch —
Probably another porch
or another gate distinct from that
verse 6.
The posts —
These were half columns
that from the floor to the height of the wall jetted
out
as if one half of the column were in the wall
and the other without
and
the protuberance of this half column
was one cubit.
Verse 10
[10] And
the little chambers of the gate eastward 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.
Chambers —
These chambers were for the priests and Levites to lodge in during their
ministration.
Verse 11
[11] And
he measured the breadth of the entry of the gate
ten cubits; and the length of
the gate
thirteen cubits.
Of the entry — It
is meant of the whole length of the entry
or walk through the porch
to which
they ascended by stairs of a semicircular form.
Verse 12
[12] The
space also before the little chambers was one cubit on this side
and the space
was one cubit on that side: and the little chambers were six cubits on this
side
and six cubits on that side.
The space —
The rails
which were set up at a cubit distance from the front of these little
chambers
on the outside for convenient placing of benches for the priests to sit
on.
The space —
Between the rails
and the chambers.
Verse 13
[13] He
measured then the gate from the roof of one little chamber to the roof of
another: the breadth was five and twenty cubits
door against door.
From the roof —
From the extremity of one little chamber on the north side of the gate
to the
extremity of the opposite chamber on the south side
and so one cubit and half
for the back wall of one chamber
and as much for the back wall of the other
chamber
with the length of the chambers
six cubits each
and ten for the
breadth of the gate
amounts to twenty five cubits.
Door against door — It
seems the doors of the chambers were two in each chamber in the east and west
parts
and so exactly set
that the doors being all open you had a clear prospect
through all the chambers to the temple.
Verse 14
[14] He
made also posts of threescore cubits
even unto the post of the court round
about the gate.
He made —
Measured
and thereby shewed what kind of posts they should be.
Threescore cubits —
Probably this refers to the height of this gate built up two stories above the
arch
and the posts in their height are only mentioned
but imply all the rest
of the building over the east gate.
Unto the post —
These high columns
on the inner front of this gate were so disposed
that the
last on each side was very near the first post
or pillar of the court on
either side of the gate
and so the posts and buildings laid on those posts
joined on each side of this gate.
Verse 15
[15] And
from the face of the gate of the entrance unto the face of the porch of the
inner gate were fifty cubits.
And —
This verse seems to sum up all the dimensions; this gate
its porch
and
thickness of its walls
and so sum the cubits
six in the thickness of the
outer wall
eighteen in the three chambers
twenty in the spaces between the
chambers
and six cubits in the thickness in the inner wall of the porch.
Verse 16
[16] And
there were narrow windows to the little chambers
and to their posts within the
gate round about
and likewise to the arches: and windows were round about
inward: and upon each post were palm trees.
Narrow windows —
Windows narrowed inward to the middle.
Their posts —
The upper lintel of each door over which was a window.
To the arches —
Windows under the arches between post and post
to give light to the five
cubits space between chamber and chamber.
Round about —
These were on both sides of the porch within the gate
exactly alike.
Verse 17
[17] Then
brought he me into the outward court
and
lo
there were chambers
and a
pavement made for the court round about: thirty chambers were upon the
pavement.
The outward court — So
called in regard of the more inward court
between that where he was
and the
temple itself; this court
was the second about the temple.
Chambers —
Not only lodging rooms for the priests
but also store-houses for tithes and
offerings.
A pavement — A
beautiful floor laid with checker works. The whole floor of this court was thus
paved.
Thirty chambers —
That is
fifteen on the south side of the gate
and fifteen on the north side
built over the pavement.
Verse 18
[18] And
the pavement by the side of the gates over against the length of the gates was
the lower pavement.
The pavement —
That mentioned
verse 17.
By the side —
That part which lay on each side of the gate
and from thence spread itself
toward the chambers
leaving a space of pavement of equal breadth with the
porch
or gate in the middle.
The length —
The length was measured fifty cubits.
The inner pavement —
The side pavement was laid somewhat lower than this middle pavement
not only
for state
but for the more convenient
keeping it clean; so the middle
pavement rose with a little convex surface.
Verse 19
[19] Then
he measured the breadth from the forefront of the lower gate unto the forefront
of the inner court without
an hundred cubits eastward and northward.
The breadth — Of
the whole ground between the inner front of one gate and porch
to the outer
front of the next gate more inward to the temple.
The lower gate —
Called so in respect to the next gate
which was on the higher ground.
The forefront — To
the outside front of the gate of the priests court
which was next to this gate
now measured
that is from the west front of the lower to the east front of the
upper gate.
The inner court —
This court from the west front of the lower gate
was one hundred cubits in
length to the east front of the gate of the inner court.
East-ward and north-ward — And so was the space from the south front of the court to the north
front. So the court was exactly square. Divers courts are here spoken of
which
may put us in mind
of the diversity of gifts
graces and offices in the
church: as also of the several degrees of glory in the courts and mansions of
heaven.
Verse 22
[22] And
their windows
and their arches
and their palm trees
were after the measure
of the gate that looketh toward the east; and they went up unto it by seven
steps; and the arches thereof were before them.
Before them —
Within the steps or gate.
Verse 23
[23] And
the gate of the inner court was over against the gate toward the north
and
toward the east; and he measured from gate to gate an hundred cubits.
Toward the east —
The east gate of the inner court was directly over against the east gate of the
outer court
and equally distant from each other.
Verse 26
[26] And
there were seven steps to go up to it
and the arches thereof were before them:
and it had palm trees
one on this side
and another on that side
upon the
posts thereof.
To it —
The floor
or square court.
Verse 28
[28] And
he brought me to the inner court by the south gate: and he measured the south
gate according to these measures;
Brought me —
From the south-gate of the outer court through the porch
and over the hundred
cubit pavement
to the south-gate of the inner court.
Verse 32
[32] And
he brought me into the inner court toward the east: and he measured the gate
according to these measures.
The inner court —
The court of the priests
which was next to the temple.
Verse 43
[43] And
within were hooks
an hand broad
fastened round about: and upon the tables was
the flesh of the offering.
Within —
Within the porch
where these tables stood.
Hooks —
Hooks on which the slaughtered sacrifice might be hanged
while they prepared
it farther.
Fastened — To
walls no doubt
near these tables.
Verse 45
[45] And
he said unto me
This chamber
whose prospect is toward the south
is for the
priests
the keepers of the charge of the house.
The keepers —
While
according to their courses
they had the charge of the house of God
and
attended on the service of it.
Verse 46
[46] And
the chamber whose prospect is toward the north is for the priests
the keepers
of the charge of the altar: these are the sons of Zadok among the sons of Levi
which come near to the LORD to minister unto him.
The keepers — To
preserve the fire perpetually on the altar.
Verse 48
[48] And
he brought me to the porch of the house
and measured each post of the porch
five cubits on this side
and five cubits on that side: and the breadth of the
gate was three cubits on this side
and three cubits on that side.
The breadth —
The whole breadth was eleven cubits
but the breadth of each leaf of this
folding-gate was three cubits
and they met
or shut on an upright post
set in
the middle of the gate space
and this was one cubit broad. And each leaf hung
on posts two cubits thick
which amount to eleven cubits.
── John Wesley《Explanatory Notes on Ezekiel》
40 Chapter 40
Verses 1-49
Verse 2-3
A measuring reed.
The measuring reed
It is a complex and mysterious thing
--this human life which it is
appointed us to live. At first glance it seems as if it were simply the
outflowing of ourselves from day to day
very much as water flows from a jar
without effort or design or law of movement
Take the history of a day
or the
larger history of a life from the cradle to the grave; what subtle breaths of desire
of affection and repulsion determine its movements! What accidents
casual
contacts
unexpected pressures of circumstance carve its outlines! Day by day
the tapestry is woven. We cannot stop the play of the loom. But what a
wilderness of aimless lines comes out in the fabric! What a blur of unfinished
patterns
overlying each other! What a tangle of broken threads! But a deeper
glance reveals to us the persistent and inexorable action of law in the shaping
of our life. Indeed it is easy to formulate a theory of life in which it seems
as if it were all law
nothing but law
law that crushed all freedom and
spontaneity out of life. This happens when you try to reduce life to a
department of physics. You find everywhere law; only the law lies not so much
in the life as in the things that press upon it and give it direction. The
water that flows from a jar falls and sparkles and runs on the ground with no
choice of its own. Every drop is the slave of law. So it seems when we look
upon life and treat it as a chapter of mechanics; as if it were simply the
product of the forces that beat upon it
as if the measure of the forces gave
the measure of the life
as if the colours and shapes it takes in its outflow
were all determined by the angle of the sunbeam that strikes it
and the lay of
the ground where it falls. It is evident that this conception of life is
inadequate and false. It is all the more dangerous
because it falls in with a
current fashion of thought and contains a half-truth. We read so much nowadays
of force and law
that it is natural to speak of the energy of life under these
terms; only
if we take our conceptions of force and law entirely from the
physical world
we reduce all the intricate and mysterious movement of life to
the irresponsible throbbings of a machine. The life which each of us is living
is neither a formless
accidental jumble of thoughts
words and deeds
which
link themselves together without any compelling force or law of combination;
nor is it the fixed and inevitable result of forces that lie outside the domain
of the will
and that beat resistlessly upon our life for good or evil. There
is both freedom and law in our life; freedom working within law
along the
lines of law. Every human life is a structure like that temple in the prophet’s
dream. It is built up stone by stone. And every stone has a meaning. It falls
into its place in obedience to a law. The design of the structure determines
the position of the stone. The building grows according to the law of the
design. But what determines the design? Here is where the element of choice
comes in. We can choose one design or another. But the design once chosen
determines the character of the building. It gives the law of measurement to
every stone and door post and pinnacle. It is like a man with a measuring reed
standing in the gate. Now there are certain things which
you will agree with
me
fall entirely within our choice
which have such power and influence in the
shaping of character that they become the measuring reeds of life. They give
the design on the lines of which the structure of the life is built. One of
these things is a man’s estimate of himself. What a man holds himself to be
he
tries to be
and in the long run becomes. If he count himself a cur
his life will
be a kennel
whatever money he may lavish on it and however richly he may
decorate it. If he recognise and hold himself true to a royalty of soul
his
life will be a palace. Though it have the dimensions of a hut
and the roof
cover but a single room
that room will be a throne chamber. Have you never
noticed how Christ
in His effort to lift men to higher levels of life
kept in
sight this law? Never was such dignity dreamed for human nature as He gave to
it. He called men God’s children. And all
that He might win them to a life
that had the purity and beauty of God in it
a life that should be worthy of
the sons of God. Christ recognised the law: man is the measure of his life. His
estimate of his own worth gives the quality of his daily deed and word. The law
runs from the sublime heights to which Christ carried it
to the beaten paths
where men pass to and fro on the business of the world. If you hold yourself
copper
your life will be copper. If you count yourself gold and diamond
your
life will be gold and diamond. You must first estimate yourself as something
cheap and mean
before you can sell yourself to a cheap and mean sin. But there
is another measuring reed of life. As he goes on with the years
every man
makes not only an estimate of himself
but also a philosophy of life. If we
choose to explain life as a selfish
brutal struggle for existence
as a dull
lingering misery to be borne simply with patience or defiance
as a hunt for
pleasurable sensations
as a plot for the mastery of our fellows
as a school
for the education of character
as an opportunity of lighting up this earth
with something of the life that pulses in the heart of God; in every case
life
rises up and answers: “Yes
that is my explanation of myself. I can furnish
proofs of your theory. You have translated the cipher on my heart. Take me
read me
treat me as you choose; I will supply you with plenty of facts to
substantiate your philosophy of me.” Life echoes back our own answer. She comes
to us and sits down by us and goes to and fro over our threshold
in the very
feature
step
and accent of our theory. The smallest details of life take tone
and colour from our creed. Our life makes a constant effort to adjust itself to
our theory. How can it be otherwise? Our theory is a measuring reed
with which
we stand in the gate
and which we apply to every stone and beam that go into
the structure of our life. Is it any wonder that the whole structure is simply
a sort of flower
which has blossomed on the stalk of our measuring reed? (W.
W. Battershall
D. D.)
Verse 4
To the intent that I might shew them unto thee.
A good intent
I. The purpose of
God to stain the pride of the glory of all flesh. We may gather some
instruction upon this from the 4th chapter of Daniel. The testimony that
Nebuchadnezzar himself bore at the last
seems to me to be very expressive
and
may be
as it were
put into the mouth of everyone that God has humbled. It is
truth that we all do need humbling by the power of God. Happy man you will be
if you are brought to nothing. It is one of the hardest things in the world to
be nothing--to be nothing but a sinner; not a good thought
not a good word
not a good work
not a single grain or atom of goodness
but a thing of nought
altogether. Now God has purposed this; He has purposed to stain the pride of
the glory of all flesh; and He has purposed to do so first in mercy
and then
He will do so in wrath; that is
those that He does not deal so with in their
lifetime as to humble them down that they may receive His truth
He will deal
with in wrath at that last great
that tremendous day. Every man’s natural
spirit is a spirit of ignorance
a spirit of unbelief
a spirit of enmity
against God. Wherever true conviction enters
the soul is divided from the
spirit of ignorance
and the soul comes into the knowledge of its own
condition; the soul is divided from the spirit of unbelief
and comes into the
faith of the Gospel; the soul of the man
his immortal soul
is divided from
the native enmity of the spirit; for the natural spirit that is in us lusteth
to envy
desireth to envy; it is the very desire of it
the very essence of it.
Now when God begins His work it severs the soul from this spirit.
II. The purpose of
the Lord in bringing His people to receive the truth. If the Lord has thus
brought you down far enough
then I will name now the truths that you will be
glad to receive. The man that is from his own experience prepared to receive
that testimony certainly is not far from the kingdom of God; the man that is
prepared from his heart and soul to receive that testimony in the understanding
of it
in the love of it
and to abide thereby--there never was one so poor in
spirit
there never was one so humbled
there never was one so led
and at the
same time lost. If we are really brought down and know our nothingness
our
hearts are prepared to receive the testimony in the 1st chapter of Second
Timothy. The apostle knew the tendency; he knew that Timothy would get no
worldly honour; he knew it would make Timothy rather what they call
narrow-minded; he knew it would be offensive to many professors
but he says
“Be not thou ashamed of the testimony of our Lord
nor of me
His prisoner
” as
I am a prisoner for that testimony. Now comes what the testimony is. “Who hath
saved us”--that is the first thing He did. Believest thou this? Art thou
brought down low enough to trace up thy salvation to this Divines this pure and
heavenly source? “And called us with an holy calling not according to our
works”--no--“but according to His own purpose and grace
” etc. There is a clear
epitome of the Gospel itself. Doth this offend you
or doth it please you? Are
you sorry such testimonies are on record? or can you set your seal to it
that
unless you are saved after that Divine order you never can be saved at all?
Then
if so
I may apply to you the words here
which the Lord spake to
Ezekiel
--“Son of man
behold with thine eyes.” So I say to you
--Behold with
your eyes; see after what a Divine
see after what a righteous
what a lovely
what a gracious
what a merciful
what a glorious way God hath saved thee. “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.” So
poor sinner
you may set your heart upon these truths
and you will never have
to take it away again.
III. The special
purpose of bringing Ezekiel to where he was brought
as meant in our text.
Ezekiel was brought to the river of God. First
its source--it came from under
the threshold
just the same as we read in the last chapter of the Revelation
of a river proceeding from the throne of God and the Lamb. That river I take to
represent the Gospel in the life and blessedness thereof. That is one thing
then--its source. The second is its increase--it went on increasing. And just
so the Gospel
in direct contrast
as we sometimes say to this life. For soma
of us are getting into the shades a Lit; and this is narrowing and that is
narrowing
and the time is drawing nigh when we shall say we have no pleasure
in this life. But
then
there is pleasure there--the river of God’s
pleasure--and those who drink of that river
“they shall still bring forth
fruit in old age; they shall be fat and flourishing”! Bless the Lord for this.
And then mark also the power of this river. There is a lake on the southeastern
side of Judea
about forty-five miles long
and from perhaps twelve to fifteen
wide; that lake has nothing in it in a way of life. Nothing can live in it; it
is so bituminous
so nauseous
and so deadly
that nothing can live in it. Now
this river was to turn this lake into a fresh-water lake; for the river was to
come down into this Dead Sea
and the waters were to be healed. You can see
what that means
can you not? that the souls of men are in a state of death and
bitterness. And this water of the Dead Sea
all travellers tell us
is nasty to
the last degree to drink; you could hardly be put to a greater punishment than
to be obliged to drink half a pint of it; you would not forget it for a
twelvemonth. And just so the mind--the soul. Ah
could we see ourselves as God
sees us
could we see sin as He sees it
we should indeed stand aghast; for “the
heart is
” even beyond angelic comprehension
“deceitful above all things
and
desperately wicked; who can know it?” Yet these waters were to heal this Dead
Sea
turn it into a fresh-water lake. Just so the Gospel comes
destroys the
bitterness
destroys all that is unpleasant
and turns the soul into that that
is pleasant
to holiness
to righteousness
as pleasant to God as it was before
unpleasant. There is another view of the river that I may just name
and that
is that on its banks were trees whose leaves faded not
and that brought forth
new fruit “according to their months.” Let these trees all of them represent
Jesus Christ
and let their leaves that never fade represent His promises; and
let the fruits that are perennial and immortal represent the blessings that
come to us by those promises. (J. Wells.)
Declare all that thou
seest to the house of Israel.--
Taught that we may teach
I. The
manifestations with which certain of God’s servants are favoured.
1. The Lord Jesus Christ does draw near in a very special manner to
some of His people. He will show Himself to any of you who seek Him. He will
unveil the beauties of His face to every eye that is ready to behold them.
There is never a heart that loves Him but He will manifest His love to that
heart. But
at the same time
He does favour some of His servants who live near
to Him
and who are called by Him to special service
with very remarkable
manifestations of His light and glory.
2. These revelations are not incessant. I suppose that no man is
always alike. John was in Patmos I know not how long; but he was “in the Spirit
on the Lord’s day” on one occasion
and he specially notes it. Days of heavenly
fellowship are red-letter days
to be remembered so long as memory holds her
seat.
3. Yes
and it is noteworthy that the occasion of these
manifestations was one of great distress. Saints have seen Jesus oftener on the
bed of pain than in robust health.
4. It appears
in this case
that the manifestation to Ezekiel was
made when he was put into an elevated condition. God has ways of lifting His
people right up
away
away
away from mortal joy or sorrow
care or wish
into
the spiritual realm. And then
when the mind has been lifted above its ordinary
level
and the faculties are brought up by some divine process into a receptive
state
He reveals Himself to us.
5. When He had elevated him thus it appears that He conducted him to
certain places
for He says
“For to the intent that I might shew them unto
thee art thou brought hither.” God’s children are brought in experience to
unusual places
on purpose that they may get clearer sights of the love and
grace and mercy of God in Christ than they could obtain elsewhere.
6. However
it is not outward circumstances that can affect the
Divine purpose
there must always be a movement of the Divine Spirit. In the
third verse you read
“He brought me there.” We never learn a truth inwardly
until God brings us to it. We may hear a truth
we ought to be careful that we
do not hear anything but the truth; but God must bring that truth home.
II. The
responsibility of these chosen men while they are thus favoured. When the
Spirit of God favours you with light
mind that you see; and
when there is a
sound of grace
mind that you hear. We tell our children to learn their lessons
“by heart.” If we put the full meaning into that expression
that is the way to
learn the things of God.
1. “See with thine eyes.” What are the eyes for but to see with? He
means this
--look
pry
search with your eyes. Looking to Christ will save you
but it is looking into Christ that gives joy
peace
holiness
heaven.
2. “Hear with thine ears.” Well
a man cannot use his ears for
anything else
can he? Ay
but hear with your ears. Listen with all your might.
3. “Set thine heart upon all that I shall shew thee.” Oh
but that is
the way to learn from God--by loving all that He says--feeling that
whatever
God says
it is the thing you want to know.
4. The Lord bids us do this towards all that He shall shew us. “Set
thine heart upon all that I shall shew thee!” We are to be impartial in our
study of the word
and to be universal in its reception.
III. What is God’s
reason for manifesting Himself to His servants? The object is this
--“Declare
thou all that thou seest to the house of Israel.” First
see it yourself
hear
it yourself
give your heart to it yourself
and then declare it to the house
of Israel. Dear brother
you cannot tell who it may be to whom you are to
speak
but this may be your guide: speak about what you have seen and heard to
those whom it concerns. Have you been in gloom of mind
and have you been
comforted? The first time you meet with a person in that condition
tell out
the comfort. Have you felt a great struggle of soul
and have you found rest?
Speak of your conflict to a neighbour who is passing through a like struggle.
Has God delivered you in the hour of sorrow? Tell that to the next sorrowing
person you meet. Ay
but still this is not all your duty. God has shown us His
precious word that we may tell it to the house of Israel. Now
the house of
Israel were a stiff-necked people
and when Ezekiel went to them
they cast him
aside
they would not listen. Yet
he was to go and teach the word to them. We
must not say
“I will not speak of Christ to such a one; he would reject it.”
Do it as a testimony against him
even if you know he will reject it. (C. H.
Spurgeon.)
And he brought me by the steps whereby they went up to it.
The steps of the sanctuary
There are no such steps as these to be found anywhere in the
world. A step to honour
a step to riches
a step to worldly glory: these are
everywhere
but what are these to the steps by which men do ascend to the house
of the Lord! He
then
that entereth into the house of the Lord is an ascending
man; as it is said of Moses
he went up into the mount of God. It is ascending
to go into the house of God. The world believe not this; they think it is going
downwards to go up to the house of God. The steps
then
by which men go up
into the temple are
and ought to be
opposed to those which men take to their
lusts and empty glories. Hence such steps are said not only to decline from
God
but to take hold of the path to death and hell (Psalms 44:18; Proverbs 2:18). (John Bunyan.)
──《The Biblical Illustrator》