nsaction recorded in Jer. 32:6-12--the
purchase of Hanameel's field--with the accompanying historical
circumstances, shows that it was real. From the nature of the vision of
the chariot of God, on the contrary, which Ezekiel saw (chap. 1:10), as
well as from the accompanying notices (chaps. 1:1; 8:1-4), we know that
it was represented to the prophet's inner sense, not seen with his
outward eyes. The moral character of the transactions recorded by Hosea
(chaps. 1-3) has led commentators to decide against their literal
occurrence.

In some cases we must remain in doubt whether the symbolical
transactions are real or seen in vision. How are we to understand, for
example, the transactions recorded in Isa. chap. 20; in Jer. chap.
13:1-11; in Ezek. chap. 4? Concerning such examples expositors will
judge differently; but in either way of understanding them, their
meaning and the instructions which they furnish are the same.

The subject of symbols will come up again in connection with that of
prophecy. At present we consider simply the general principles upon
which they are to be _interpreted_. Here we are to be guided first of
all by the writer's own explanations. Where these are wanting we must
carefully study the nature of the figures used, and the connections in
which they occur.

The sacred writers very commonly indicate the meaning of the symbols
which they employ. Thus the prophet Isaiah is directed to loose the
sackcloth from his loins, and put off his shoe from his foot, walking
naked and barefoot. Chap. 20:2. Then follows the explanation of this
symbolical transaction: "Like as my servant Isaiah hath walked naked and
barefoot three years for a sign and wonder upon Egypt and Ethiopia; so
shall the king of Assyria lead away the Egyptians prisoners, and the
Ethiopians captives, young and old, naked and barefoot," etc. (ver. 3,
4). For other examples see the symbol of the girdle (Jer. 13:1-7
compared with ver. 8-11); of the purchase of Hanameel's field (Jer.
32:6-12 compared with ver. 13-15); of the removal of household stuff
(Ezek. 12:3-7 compared with ver. 8-12); of the plumb-line (Amos 7:7, 8);
of the four horns and four smiths (Zech. 1:18-21); and many other
symbolical transactions which will readily occur to the student of
Scripture.

But sometimes the symbol is given without an explanation, or with only
an obscure intimation of its meaning. The prophet Amos has a vision of
grasshoppers, and afterwards of a dev