nctuary was
erected by God alone, who, by [Pg 156] fulfilling His promise, 'I dwell
in the midst of them,'breathed the living soul into the body, and
caused His name to dwell there." In Ezek. xi. the substance of the
sanctuary, the Shechinah, withdraws into heaven.--Our passage, farther,
touches very closely upon chap. viii. 14: "And He (the Lord) becomes a
sanctuary and a stone of offence, and a rock of stumbling to both the
houses of Israel, and a snare and a trap to the inhabitants of
Jerusalem." The stone _here_ is the Church; _there_ it is the Lord
himself, according to His relation to Israel, the Lord who has become
manifest in His Church. Another point of contact is offered by Ps.
cxviii. 22: "The stone which the builders rejected has become the
corner-stone." In that passage, too, the stone is the Kingdom and
people of God: "The people of God whom the kingdoms of the world
despised, have, by the working of God, then been raised to the dignity
of the world-ruling people."

A simple quotation of the passage before us is found in Rom. x. 11:
[Greek: legei gar he graphe. pas ho pisteuon ep'auto ou
kataischunthesetai.] In chap. ix. ver. 3, we have chap. viii. 14, and
the passage under consideration blended in a remarkable manner: [Greek:
idou tithemi en Sion lithon prokommatos kai petran skandalou. kai pas
ho pisteuon ep'auto ou kataischunthesetai], and from the remarks
already offered, the right to this blending is evident. Peter, in 1
Pet. ii. 6, 7, adds to these two passages, that in Ps. cxviii. 22:
[Greek: dioti periechei en te graphe: idou tithemi en Sion lithon
akrogoniaion, eklekton, entimon, kai ho pisteuon ep'auto ou me
kataischunthe. humin houn he time tois pisteuousin. apeithousi de
lithon hon apedokimasan hoi oikodomountes, houtos egenethe eis kephalen
gonias, kai lithos proskommatos kai petra skandalou], on which _Bengel_
remarks: "Peter quotes, in ver. 6 and 7, three passages, the first from
Isaiah, the second from the Psalms, the third again from Isaiah. To the
third he alludes in ver. 8, but to the second and first, in ver. 4,
having, even then already both of them in his mind." Matth. xxi. 42-44
refers only to Ps. cxviii. and to Is. viii. 14, 15. to the latter
passage in ver. 44; Acts iv. has Ps. cxviii. only in view.

The second Messianic passage of the section which is of importance for
our purpose, is chap. xxxiii. 17.

"_Thine eyes shall see the King in His beauty; they shall see the land
tha