ap. 48. It is rather a symbolical representation of the
coming deliverance and enlargement of the true spiritual Zion, which is
God's church, the same in all ages. The resettlement of the land of
Canaan, and the rebuilding of the temple and city after the captivity,
were a part indeed, but only a very small part of the "good things to
come" which the vision shadowed forth. Its fulfilment belongs to the
entire history of the church from Ezekiel's day onward, and it will be
completed only in her final triumph over the kingdom of Satan, and her
establishment in permanent peace and holiness.

As the time had not yet come for the old covenant to pass away, Ezekiel,
who was himself a priest under the law of Moses, saw the future
enlargement of God's kingdom under the forms of this covenant. The New
Jerusalem which God revealed to him had its temple, priests, altar, and
sacrifices. All these were shadows of Christ's perfect priesthood, of
the spiritual temple of which he is the chief corner-stone, and of the
spiritual priesthood of his people. 1 Peter 2:5-9. The literal
priesthood, altar, and sacrifices are for ever done away in Christ's one
perfect offering for the sins of the world on Calvary. Heb. chaps. 9,
10.

In interpreting the vision before us we should not curiously inquire
after the meaning of every particular chamber and pillar and door, but
rather look to the general meaning of the whole. The angel measures, and
the prophet records all the parts of the building. This signifies, in
general, that God's care extends to all parts of his spiritual temple,
and that he will see that they are in due time made perfect. The New
Jerusalem described by the apostle John has much in common with this. It
is, in truth, a vision of the same spiritual city, "whose builder and
maker is God." But it differs from Ezekiel's vision in two respects.
First, it belongs apparently to the glorified state of the church after
the resurrection; secondly, it has nothing Jewish in it, neither temple
nor altar. These shadows have for ever passed away.

IV. DANIEL.

19. The book of Daniel is assigned in the Hebrew canon to the third
division, called _Hagiographa_. For the supposed grounds of this, see
above, Chap. 13, No. 4. Daniel, like Jeremiah, has interwoven into his
writings so many biographical notices of himself, that we gather from
them a pretty full history of his life. He belonged to the royal family
of Judah, being one of the number