Exposition of the Whole Bible

ce HIS and the eight following chapters contain a vifion of a city and temple herein de- {cribed, and are thought to be the moft difficult part of the whole bible. The Yews forbid the reading of it, till a man is arrived to thirty years of age; and then he muft expect to meet with things in it he does not underftand, and which muft be left until E/ias comes to explain them. Many chriftian commentators have omitted the expofition of thefe chapters; and all acknowledge the difficulties in them. Something however may be got out of them, relating to the gofpel, and gofpel-church-ftate, which I am fully perfuaded is intended by the city and temple; for that no material building can be defigned, is clear from this one obfervation; that not only the whole land of Jfrael would not be capable of having fuch a city as is here defcribed built upon it, but even all Europe would not be fufficient; nor the whole world, according to the account of the dimenfions which fome give of it. The circumference of the city is faid to be about eighteen thoufand meafures, ch. xlviii. 35. but what they are is not certain, Luther makes them to be thirty-fix thoufand German miles; and a German mile being three of ours, the circuit of this city muft be above a hundred thoufand Engli/b miles; and this is fufficient to fet afide all hypothefes of a material building, either of city or temple, the one being in proportion to the other. The Jews dream of a third temple to be built, by their vainly-expected Meffiah; but nothing is more clear, than that the true Meffiah was to come into the fecond temple, and by that give it a greater glory than the former ever had; as is evident from Hagg. ii. 6—g. and according to Malachi, he was to come fuddenly into his temple, which could be no other than the then prefent one, Mai. iii. 1. and into which Jefus came, and where he often appeared and taught, as well as entered into it with power and authority, as the Lord and proprietor of it; by which he appeared to be the true Mefiiah, as by many other characters; fee Luke ii. 22, 46. and xxi. 37. Matt. xxi. 12, 13. There are fome who think that Solomon’s temple, as it was before it was deftroyed by Neduchadnezzar, and as it was rebuilt by Zorobadel, is here defcribed; and that partly to let the Jews know what a glory to their nation they loft by their fins; and partly that they might have a complete pattern for the rebuilding of it, as well as to comfort them under its prefent ruins; but there is no agreement between them. This temple was to be built at a diftance from the city, feveral miles; according to fome ten, others twenty, and by the beft account twenty feven miles; fee ch. xlv. 1— 5- whereas Solomon’s temple, and that built by Zorobabel, were in the city of Ferufalem: nor from either of thefe flowed waters, which rofe up to a river, on the bank of which were many trees for food and medicine, and whofe waters were healing and quickened wherever they came, as from this, ch. xlvii. 1—12. nor do we ever read of the eaftgate of thefe temples always fhut, as this, ch. xliv. 2. and befides, both thefe temples were profaned and deftroyed; whereas this fhall never be, but God will dwell in it for ever, ch. xliii. 7. neither place, ftructure, nor worfhip agree. Nor is this city here the fame with the new Jerufalem, Fobii had a vifion of; for tho’ he borrows fome of his expreffions to defcribe it from hence; and in fome things there is an appearance of agreement, as of the river of water of life, and the tree of life on both fides of the river, Rev. xxii. 1, 2. yet the defcription agrees not, either with refpect to its gates, or its compafs; and tho’ there was no temple in that Fohn faw, as there was none in this, it being without the city; yet here is a temple in this vifion, and the greateft part of it is taken up in the defcription of it. It remains, that this muft be underftood myftically and figuratively of the gofpel-church, which is often fpoken of as a city and temple, Hed, xii. 22. Rev. iii. 12. and which began to have its accomplifhment in the firft times of the gofpel, immediately after the death and refurrection of Chrift; when his difciples had a commiffion to preach the gofpel to all nations; and who accordingly did, even before the deftruction of Ferufalem, and of the material temple, fo that gofpel-churches were planted in all parts of the world; and efpecially this was the cafe, when the Roman empire, called the whole world, became chriftian: tho’ the further and greater accompliihment of this vifion will be in the latter day; when the earth fhall be filled with the knowledge of the Lord, as the waters cover the fea; when ews and Gentiles will be converted, and gofpel-churches be fet up every where; fo that the gofpel-church-itate, or kingdom of Chrift, fignified by the great mountain in Dan. ii. 35. and by this large city here, will fill the whole earth: and the rather this may be thought to be the defign of this vifion to reprefent it, as it follows the prophecies of the Fews fettlement in their own land; and of the deftruction of Gog, or the Turk, attempting to difpofiefs them; of which in ch, ‘xxxvii. xxxvili. xxxix. In this chapter are firft an account of the vifion in general, the time, manner, and place of it, ¥. 1, 2. a defcription of the perfon, the builder and owner of the houfe; and by whom the prophet. is fhewn the feveral parts and dimenfions of it, whom he calls to him for that purpofe, y. 3, 4. and then a particular account is given, which begins with the outward wall around the houfe, y¥. 5. then the eaft-gate, with its pofts, porch, and chambers, and the outward court with its chambers, ¥. 6—19. then the gate of the outward court to the north, with its chambers, and the gate of the inner court over-againft that, ¥, 20—23. then the gate to the fouth, with its pofts, arches, and chambers, y. 24— 31. then the inner court to the ealt, its gate, chambers, and arches, ¥. 32-34. then the northgate, with its pofts, chambers, and arches, ¥. 35 —38. in the porch of which are the tables, on which the facrifices are flain, W. 39—43. after which are defcribed the chambers for the fingers and the priefts, ¥. 44, 45, 46. then the inner court and altar in it; and the chapter is concluded with the dimenfions of the porch of the houle, y. 48,

¥.1. In the five and twentieth year of our captivity, &c.] That is, from Feconiah’s captivity, from whence this prophet begins his dates: he calls it our captivity, becaufe he himfelf was then carried captive; and this was twenty years after his firft vifion; fee ch.i. 1,2: im the beginning of the year, in the tenth day of the month, the jews had two beginnings of their year, the one on civil accounts, which was in the autumnal equinox, in the month 777i, which anfwers to part of our Seplember; and if this is meant here, the tenth day of it was the day of atonement, in which the Jews were to afflict their fouls; but on this day the prophet has a view of the gofpel-church, which receives the atonement by the facrifice of Chrift: the other beginning of the year, which was on ecclefiaftic accounts, was in the vernal equinox, the month Ni/ea, which an{wers to part of our March; and the tenth day of it was the day that the paffover-lamb was feparated from the flock, and kept up till the fourteenth; the time between Chrift’s public entry into Ferufalem, and his being facrificed as the paffover for us. Some interpreters go one way, fome the other: it is not eafy to determine which is meant; tho’ I think more probably the latter, fince church-affairs are chiefly here reprefented. This, according to the Ta/mudifts ", was the year of the jubilee: bifhop Uber ° places it in the year of the Fuliaw period 4140, and before

Chriff 574, and makes the day to be the 3oth of

April, and the third day of the week (Tue/day); and as to the year Mr. Whiffon? agrees with him: za the fourteenth year after that the city was mitten, taken, broken up, and deftroyed by Nebuchadnezzar; its walls demolifhed; its houfes burnt, and inhabitants put to the fword, or carried captive. This was in the eleventh year of Zedekiah’s reign, to which add the fourteen years from hence, and they make twenty-five, as reckoned from Feconiah’s captivity: iz the felf-[ame day the band of the Lord was upon me, and brought me hither, that is, on the tenth day of the-smonth, of the new year, begin when it will.. The Spirit of the Lord, which is fometimes called the finger of God, and the power of God, this fell upon him, or was Jaid on him, and impreffed.his mind and foul; and he in a vifionary way, as appears by what follows, was brought into the land of J/rael, and to Ferufalem, according, as:things were reprefented to his mind;

tho’ as to his body, -he was ftill in the land of

Chaldea. The Targum interprets the band of the Lerd, the fpirit of prophecy; fee ch. i. 2. ¥. 2. In the vifions of God brought he me into the as the Targum again; that is, being under the impreffions of the Spirit of God, it appeared to him, in a vifionary way, as if he was really brought out of Chaldea, and fet in the land of J/rael; fee ch. vill. 3. as Zohn was carried away in the Spirit to fee the new Ferufalem, Rev. xxi. 10: and fet. me upon a very high mountain, as Fobn alfo.was, that he might have a view of this large city and temple, which were to fill the whole world: thus Chrift was taken up to an exceeding high mountain, to be fhown the kingdoms of the world, and the glory of them, Matt. iv. 8. it is needlefs to enquire what this mountain was, whether Moriah on which the temple was formerly built, or any other mountain near Ferufalem, fince no material temple is exhibited to be built upon it; nor would fuch a mountain; efpecially Zion er Moriah, have been a proper place, if a material temple at Ferufalem was here defigned, which muft have ftood upon it; but

Wis is vifionary, as well as the city and temple; if it refpects any thing, it may the ftrength, the and both fignify the facred feriptures, the rule meafure of faith and practice; and to which, % vifibility and exalted ftate of the church of Chrift in the latter day; fee J/- ii. 2, by which was as thé frame of @ city on the fouth, the prophet in the vifion, and as to his view of things coming from Babylon, which lay north of Fudea, has a profpeét of the fouth of the city and temple; and firft, there appeared to him to the fouth of the mountain on which he ftood, the plan of a city; or* - which was as one, for the city itfelf is not defcribed till laft; the defcription is of the temple firft; and which for its wall, gates, courts and towers, looked more like a city than a temple; nothing is more common than for the church of Chrift to be com=- pared to a city, efpecially as in the latter day; fee Pf. \Xxxvii. 3. ¥. 3. And be brought me thither, &c.] Being brought into the land of J/rael in vifion, and to — an high mountain in it, by which were as the frame of a city; he was from thence brought to the city or temple itfelf, which looked like one: and behold! a note of attention and admitation: here was @ man; one in human form; not a created angel, but the Meffiah, the builder and owner of the city and temple, whom it was proper the prephet fhould firft have a view of; and by whom he was to be made acquainted with the feveral parts and dimenfions of thofe buildings: he is called a man, not that he was a mere man, bué the eternal God; or otherwife he would not have, been fit to be the architect or builder of fuch a fabric; nor as yet was he really man, but is fo called, becaufe it was determined he fhould, and it was agreed by him that he would become man, and it was foretold as a certain thing; and befides, he often appeared in an human form before his incarnation, as he now did, being moft fuitable to the prophet, and making himfelf more familiar to him; as well as it was a preludium of his future incarnation, and of what he fhould be when this vifion would be fulfilled: «whofe appearance was like the appearance of brafs, denoting the glory and fplendor of his divine perfon, being the brightnefs of his Father’s glory; alfo the glory of his human nature, in his ftate of exaltation, and the glory of his office, as Mediator; and efpecially the glory and brightnefs he’ll appear in when this vifion will take place, with which he fhall enlighten the whole earth, and flay antichrift; fee Rev. xviii. 1. 2 Thef. ii. 8. alfo it may denote his purity and — holinefs in both his natures, divine and human; not only in the former, but in the latter, in which” he is free from fin, original and actual; and even now from fin imputed, having made full fatisfaction for it, without which he’ll appear when he comes a fecond time, Hed, ix. 28. this may likewife point” at his great ftrength, as God, and man, and Mediator; who has made the world, and holds all creatures in being; who is the mighty Redeemer of his people; has bore their fins, and conqueréd - their enemies; fupports their perfons; bears their burdens, and fupplies them with ftrength: once more it may intend his duration; who, tho’ he was once dead, is alive, and lives for ever; his priefthood is unchangeable; his kingdom an everlafting one; and he the fame yefterday, to-day, and for ever; and his years fail not: with a line — of flax in his hand, and a meafuring reed; one in.- one hand, and the other in the other hand; the one to meafure greater, the other leffer matter:

the latter day, all will be reduced;. the doctrines then preached will be quite agreeable to them; the ordinances will be adminiftered as they were firlt delivered; the form, order and difcipline of churches will be according to the primitive pattern; there will be no deviation from it; fee Zech. ii. 1, 2. Rev. xi. 1. and xxi. 15: and he ftacd in the gate; of the houfe or temple, as being lord and_proprietor of it; having the keys of it, to open and fhut, let in and keep out, at his pleafure; fee Heb. iii. 6. Rev. iii. 7. and as the guide of the prophet, to lead him into the feveral courts and apartments, and give him the dimenfions of them, that he might fhew them to the houfe of J/rael, to be obferved by them; and here, as Cocceius. obferves, he ftands, invites and calls perfons to come into his houfe, and partake of all the privileges and entertainments of it; fee Prov.i. 20. and viii. _I, 2, 9. and ix. 1—s.. yea here he ftands, as being not fo much the door-keeper, as the door and gate itfelf; as he is the way to his Father, the gate that leads to eternal life, fo the door into a gofpelchurch; fee Fobu xiv. 6. and x. 1, 9. ¥.4. And the man faid unto me, fon of man, &c.] The glorious and illuftrious perfon before-defcribed, who appeared in an human form, fpoke to the prophet, calling him the fon of man, a title often beftowed upon him in this prophecy; and here ufed to put him in “mind of his original and defcent, and of his meannefs and unworthinefs; thereby teaching him humility, which is neceffary in order to receive inftruction, and learn the knowledge of divine things: and alfo he might ufe this free and familiar way of fpeaking, both to exprefs his philanthropy. or good will-to men, and to take off all terror from the mind of the prophet at his appearance; that he might more diligently attend to what he fhould fee and hear, which he next advifes him to: behold with thine eyes, and hear with thine ears; look with both eyes, and hear with both ears; that is, look wiftly, and hear attentively; for if perfons only have a glance or fuperficial view of any thing, or hear in a carelefs and indifferent. manner, what they fee and hear will make little impreflion upon them; nor will they retain, but foon forget.it, and be incapable of re- Jating it unto others: and fet thy beart upon all that I fhall foew thee, \et thy mind be intent upon it; thoroughly confider it, and ponder: it within thy heart; let it engrofs all thy thoughts and affections; fo it will be imprinted upon thy mind, and be remembered by thee; for unlefs.a.man’s heart is taken with what he fees and hears, it will foon be gone from him; and befides, thefe were things of great moment and importance, which were about to be fhewn the prophet: as Mo/es had the pattern of the’ tabernacle fhewn him in the mount; and as David had the pattern of the temple given him by the Spirit, and in writing, which were both typical of the church; and as fobn had a view-of the new Yerufalem; fo the prophet. here is fhown the form and order of the gofpel-church in the latter day: for to the intent that I might foew them unto thee, art thou brought hither; this was the defign of his being brought in a vifionary way out of Chaldea into the land of J/rael, that he might have a view of the fabric after defcribed; and therefore it was highly proper that he fhould diliently view it, and liften attentively to every thing ae was faid to him about it; and the rather, as he was to relate the whole to others, as follows’: declare all that thou feeft to the houfe of Ifrael, to Vor. II. N°. 29..

the people of J/rae/ then in captivity; and to the church of God in every age, to whom this prophecy fhould come, and by whom it fhould. be read; that the people of God in all fucceeding times might know what will be the ftate and condition of the church of Chrift in, the latter day; and how far they now come short of gofpel-order and difcipline; fee ch. xliii..co, 11. It becomes the minitters of the word faithfully to declare what has been fhown them, whether refpecting doctrine or practice, even all things, and keep back nothing that may be profitable and uleful. ¥.5.° And behold, a wall on the outfde of the houfe round about, &c.| The firft thing that prefents itfelf to the view, of the prophet, after the fight of the architect or chief builder, is a wall encompafling this ftrange and wondrous building; which was like the frame of a city, as; before.obferved: this wall was five hundred: reeds long, and five hundred broad; fee ch. xlii. 20. now this wall was both for feparation and. protection; that it was for feparation, is..certain from ch. xl, 20. it was to feparate between the fanctuary and the profane place; that is,, between the church and the world: the people of God were always a diftincét and feparate people; they. were fo from eternity, are fo in time, and will be fo to I] eternity; they were diftinguifhed from others by the everlafting love of God; by his. eternal choice of them, and taking them into the covenant of his grace, in confequence of it; and by the redeeming grace of Chrift, who has redeemed them out. of every kindred, people and nation; and by the efficacious grace of God, in effectual vocation, by which they are feparated from the world, and become a diftinct people from them; and fo they will be in the refurreétion-morn, and in the day of judgment, and in heaven for evermore: and what feparates and diftinguifhes them is not.any native goodnefs in them, nor any good thing done by them;.but the purpofe and. grace of God, which is like a wall built firm and. fure; not. upon the

‘works of men, but the will of God; and is unalterable and eternal; a wall that can. never be battered down: it is this by which the church is inclofed as a vineyard and: garden, to which it is fometimes compared, becaufe feparate and di- {tinét from the wafte, common, and field of. the world; as here to a building encompaffed by a wall, and divided from. it: the church of Chrift in all ages does, or fhould confift. of perfons ga- ithered out of the world, feparated from it by the grace of God; but in the latter day it will more ivifibly appear to.confift of fuch: it will be openly diftinguifhed from the world, by the purity of its -doétrines; by the faithful adminiftration of ordinances; by the ftriétnefs of its difcipline, and by the holy lives of the members of it; thefe, by the grace of God, will be a wall of feparation round about it, to keep out profane perfons and things: moreover, a wall is for protection, prefervation and fafety; and fuch a wall the Lord himfelf will be to his people; he will be round about them, on their fide, and on every fide of them; yea, a wall of fire to enlighten, warm and comfort them, and to confume their enemies, Zech. ii. 5. he’ll be a wall about his church in his love to them, with which he encompafies them; and which is built, not on their lovelinefs, love or obedience, but upon his fovereign will and pleafure; and the dimenfions of which, its length, breadth, height and depth, are unmeafurable: it is a wall impregnable;

it can never be’broken down, and fecures from all enemies whatever; and fo he’ll be in his power, by which his faints are kept as perfons in a garrifon, or any fortified place well walled about, and which is invincible; to which may be added falvation by Jefus Chrift, which will be for the walls and bulwarks of the city and church of God in the latter day, to which belong the prophecies in "Uf, xxvi. 1. and Ix. 18. which falvation flows from the love of God; is fecured by his purpofe; eftablifhed in his covenant; wrought out by Chritt, and is an everlafting one; and is the firm fecurity and fafety of his church and people now, hereafter, and to all eternity: and in the man’s hand a meafuring reed of fin cubits long, by the cubit; and an hand breadth; as in ¥. 3. and this being the meafure ufed in taking the dimenfions of the whole building; it was proper it fhould be explained what it was, before they are taken, and the ac-. count given: it confifted of fix cubits; but then as thele’ differ, there being a common cubit, and a facred or royal one; it was neceflary it fhould be clearly pointed at, as it is, by obferving that thefe cubits were to be underftood of a cubit and an hand’s breadth; the common cubit were eighteen inches, a foot and a half, or half a yard; and an hand’s breadth were three inches; fo that this meafure confifted of three yards and an half. Some indeed are of opinion, that the hand’s breadth is to be added only to the fix cubits, and not to each of them; but the text is clear and exprefs, that thefe cubits were by or according to a cubit and an hand’s breadth. So the Targum paraphrafes it, ‘* and in the man’s hand meafuring reeds, one “* of which was fix cubits by a cubit, which is a ** cubit and-an hand’s breadth;” and this is confirmed by what is faid-in ch. xliii. 13. the cabit is a cubit and an band’s breadth; to which may be added, that fuch*was the royal cubit at Babylon, where Ezekiel now was, according to Herodotus, who fays, *¢ the royal cubit is larger by three “¢ fingers than that which was ufually meafured ** with, or the common cubit;” in this way Zarchi and Kimchi underftand it; tho’ they make the common cubit to be but five hands breadth, or fifteen inches; and this fix hands breadth, or eighteen inches: what this myftically fignifies, fee the note on ¥. 3: fo be meafured the breadth of the building one reed, and the height one reed; not of the whole building of the houfe or temple, but of the wall before-mentioned; the breadth or thicknefs of which was one reed, or three yards and a half; and the height of it was the fame; denoting the great fecurity, fafe protection, and ftrong defence of the church of God.

¥. 6. Then came be unto the gate which looketh toward the eaft, &c.] Or, whofe face is the way to the cafe"; to the eaft of the houfe or temple; not to the eaftern-gate of the wall about the houfe; but to the eaftern-gate of the outward court; fee y.20. for the man came from the wall he had meafured unto this gate; which, with the other gates after-mentioned, fpiritually defign Chrift himfelf, who is the way, door and gate, Fobn xiv. 6. and x. 7, 9. Matt. vii. 13, 14. and this eafterngate more efpecially, where the prince fat, ch. xliy.

the weft end ofthe houfe, Chrift:and faith in him, and a profeffion of him, are the way into

-the outward vifible church, and to the external’

ordinances of it, baptifm and the Lord’s-fupper: he is alfo the way or gate that leads into the inner court, or into {piritual communion and’ fellowfhi with God; he is the way of accefs to the Father, and thro’ whem faints have communion with him; © for there is no coming to him, nor enjoyment of him, but thro’? a Mediator; and Chriit is he, and he only, by'whom we can draw nigh to God; have audience of him, and acceptance with him: he is:.

the gate alfo that leads to eternal life; the way to heaven and happinefs lies thro’ his perfon, blood. and righteoufnefs; he is the only way, the new and the living way; the plain way, and open gate, yet {trait and narrow: and went up the flairs thereof; or the fteps unto it, which were feven; fee ¥. 22,26. and fo the Septuagint and Arabic verfions exprefs it here, and read, feven fleps; according to Farchi, there were twelve fteps, which he takes from the Mifnab *; that there was a Chel of ten cubits, and there were there twelve fteps. Itis certain, that to the north and fouth-gates -there. were but feven fteps; tho’ Lipman * obferves, that it is poffible there might be a greater declivity on the eaft-fide, which required fo many fteps. Some: of the Fewi/h writers think this is to be underftood of the height of the court of J/rael above this court; as if it was faid, from this court they went up feven fteps to the court of J/rael, but the plain meaning, as Lipman * obferves is, that thefe fteps were without the gate, and are the height of the court from the mountain of the houfe to it: thefe

Cocceius very ingenioufly illuftrates by the feven trumpets in the Revelation; which indeed are fo many fteps or gradual advances towards the king- dom of Chrift, and the glorious and fpiritual ftate.

of his church in the latter day; which will be introduced by the blowing of the feventh trumpet, when the myftery of God will be finifhed, and the’

kingdoms of this world become Chrift’s, Rev. x. 7. and xi. 14, 15. perhaps the man leading the prophet up thefe fteps or ftairs to the gate, may fignify the gradual increafe of fpiritual light and knowledge of the faints, in the perfon, offices, and grace of Chrift, the way, the truth, and the life; indeed the whole work of grace on the heart is gradual; it is carried on by degrees; it is but begun, not yet finifhed, particularly the work of faith; believers proceed from one ftep to another; firft fee*Chrift by faith, then go to him, then lay hold on him, and retain him; their faith increafes, and they go from ftrength to ftrength; and fome- - _ times it grows exceedingly; the advances in it are many and manifeft: and meafured the threfbold-of the gate, which was one reed broad; of the fame meafure.

intend the one, and the other the other, and both thefe; fome think they point at the two Teftaments; or, as others, the two natures in Chrift, and the ftrength of them, who is the gate, the way to God, the Mediator between him and man, ~

The Hebrew word“ fignifies, both a_ threfhold, andthe upper lintel; and the one may ~ tion is made of a third threfhold, y. 7. fanfies that

3. and which led into the outward court; and overagainft which was another that led into the 2 a thefe three threfholds: defign the three bai court, and {fo ftraight on to the holy.of holies, at

Father, Word and Spirit; which three are one, and found in one gate, which is Chrift; fo thar he that believes in him, believes:in all three; and he that has the one, has the other: but it is a miftake of this learned’ man, that thefe three threfholds® belong to one gate; for that after-mentioned is the threfhold of the inner, and not the outer gate. Ferchi and Kimchi underftand not the threfholds of the gate, but the pofts of it.

¥.7. And every little chamber was one reed long, and one reed broad, &c.] The length and breadth were equal, three yards and a half long and broad; a perfect fquare. There were feveral of thefe little chambers or apartinents in this building, at the feveral gates, and in other places after-mentioned; of thefe chambers which were in the gates of the courts; as there. were alfo others, according to Kimchi, on the wall of the mountain of the houfe; Lipman * fays there is no mention made of them in the building of the fecond temple: thefe defign not the hearts of particular believers, where Chrift has a place, takes up his refidence, and takes his reft; nor the many manfions in Chrift’s Father’s houfe in heaven, where the faints fhall dwell with him to all eternity; but the feveral congregated churches of Chrift. The fabric defcribed in this and the following chapters intends the gofpel-church-ftate in general; and thefe little chambers the feveral particular churches which will be fet up in all parts of the world, eaft, weft, north and fouth. Theie may be called chambers, partly for their fecrefy, 2 Kings vi, 12. Eccl. x. 20. here the Lord’s hidden ones are, who, tho’ well known to. him, are unknown to the world; here the fecrets of God’s heart, of his love, grace and covenant, are made known to his people; here Chrift, whofe name is fecret, and the myfteries of his grace, are revealed to babes, whilft they are hid from the wife and prudent; and befides, the affairs of Chrift’s churches fhould be kept fecret, and not publifhed to the world; and partly for fafety; fee 1 Kimgs xx. 30. and xxii, 25. 2 Kings xi. 2. Jf. xxvi..20. churchfellowfhip, the word and ordinances being the means of ftrengthening faith, and preferving from apoftacy; falvation is as walls and bulwarks to ’ them; and the roof of them, which is Chrift, fee y. 13. -fecures from all inclemencies, from the wind, ftorms and tempefts of divine wrath; he having bore it, and delivered from it; and from the fcorching heat of perfecution, and from all afflictions, as well as from the temptations of fatan, fo as to be hurt and deftroyed by either of them: likewife they may be called chambers, becaufe quiet refting places, as well as fecret, fafe and fure ones, If, xxxii. 18. thefe are the refling places of God, who has defired them, and dwells in them; and of Jefus Chrift, where his reft is glorious, and where he gives fpiritual reft to his people; and efpecially thefe-will be fuch to the faints in the latter day, and great fhall be the abundance of it: as alfo becaufe of that communion and fellowfhip herein enjoyed, both among themfelves, and with Father, Son and Spirit; fee Cant. i. 4, to which may be added, that here fouls are begotten and born again to Chrift; thefe are the chambers in which they are conceived and brought forth, Cazt. ili. 4. and thefe may be faid to be /ittle chambers, in comparifon of the general affembly and church of the firft-born, which includes all the elect of God, and redeemed of the Lamb, a number which no man can number; as that is called little in comparifon of the whole world, that lies in wickednefs; and befides, thofe that dwell in thefe chambers are little and contemptible in the eyes of the world, as they are low and mean in their own eyes; even each lefs than the leaft of all faints: now thefe little chambers or churches are reprefented of an equal meafure, denoting that they will be exactly according to the pattern of God’s word; will have the fame officers, the fame doétrines and ordinances, and the fame laws and rules; and will be of equal authority, not having one more power than another, or one over another; but entirely independent of each other: and being four-fquare, as the new Ferufalem is faid to be, Rev. xxi. 16. may denote the perfection of them; that they will now be brought entirely to anfwer the rule of the word; and alfo the firmnefs and ftability of them: and between the little chambers were five cubits; not a wall five cubits thick, as the Targum; and fo Farchi and Kimchi interpret it”; but a {pace of five cubits, or of two yards and a half, one foot and three inches; fo that thefe chambers were not contiguous; but a {pace was left between, which made them more airy; and by which means they had more of the benefit of the light, and heat of the fun, and afforded commodious places to walk in: all which fhews the churches of Chrift to be feparate, diftinét and independent communities; and yet. may have a communication with each other; as well as they all fhare the-advantage of the light and heat of Chrift the fun of righteoufnefs rifing on them: and the threfbold of the gate by the porch of the gate within was one reed, or three yards and a half: this gate within was that which lay weft-

| ward, and was nearer the temple; between which and the outer-gate before-mentioned was a porch, on both fides of which were little chambers; and the threfhold or threfholds (one being put for both) were of the fame dimenfions with thofe of the threfholds of the other; and fo point to the fame things. fe

¥. 8. He meafured alfo the porch of the gate within, one reed.| ‘This was either the meafure of the breadth of the porch between the oppofite chambers on both fides; or rather of the length of that fpace, which was between the third little chamber and the laft-gate; and fuch a fpacé muft be fuppofed to be between the firft gate and the firft little chamber, which fpace were three yards and a half; which fhows how fpacious the churches of Chrift will be, and how exaéctly meafured.,

¥. 9. Then meafured he the porch of the gate eight cubits, &c.] This could not be the length of the porch from gate to. gate, or from eaft to weft, as Lipman”; fince there were five cubits between every little chamber; but the breadth of it from north to fouth, and was four yards and two feet over: and the pojfis thereof two cubits; thefe were columns or pillars placed on each fide of the porch,

‘or at the portal of the gate, of two cubits, or a yard and half a foot thick; which added to the other eight cubits, made the entrance ten cubits, as in ¥. 11. what thefe pofts, pillars or columns fignify, fee on ¥. 14, 16: and the porch of the gate was inward; this was the porch of the inwardgate; or this was the meafure of the porch within the gate.

y.10. And the little chambers of the gate eaftward, &c.| Where the man now was, and was meafuring; and the like chambers there were in the other gates, and of the fame meafure; of which chambers fee the note on ¥. 7: were three on this fide, and three on that fide; three on the right-fide_