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and all their bondage, whether literal or spiritual, will end in the great Jubilee then inaugurated.

d. Seeing the day of Israel's deliverance from Egypt was signalised as a beginning of months and years unto them (Exod. xii. 2), this greater deliverance, which involves not only regeneration to the house of Israel, but blessing to all the Gentiles, will be the starting point of a new age, in which official records will not date from "the year of our Lord," or the reign of some Gentile king, or from "Jehoiakin's captivity," but from the day defined in the vision itself, when the offerings of the Israelitish people are once again accepted.

SECTION 11.

THE LOCALITY OF THE THINGS SEEN.

DOUBT need not exist as to where the extraordinary building seen by Ezekiel is to be erected. Verse 2 informs us, "that in the visions of Elohim,* he was brought into the land of Israel." This generally defines the district into which the prophet was brought. Verse 1 gives more specific information. Ezekiel says he was taken "thither," that is, to the "city that was smitten," i.e., Jerusalem, as the context shews. The two statements are given for a purpose, and the order observed in their relation is not without an object. By verse 1, we learn that Ezekiel was taken to the very city formerly the centre of Jewish authority. By verse 2, we know how and in what manner Ezekiel was taken to the building which he saw. He was first set down upon "a very high mountain," at some distance from the place to which he was afterwards brought. From this resting place, he sees a new and vast building, standing upon the ancient site of Jerusalem, i.e., upon the hill of Zion. This building looks like "the frame of a city," but it is not a city in the ordinary acceptation of the term. Yet it is a city-even a city of " Elohim." Within its walls assemble for prayer and praise that vast concourse of people whom Yah-weh will bless. It is the "Holy City": whereas the profane or commercial department of the head centre of government, is located some thirty miles to the south.

There are not wanting those who dispute this conclusion, and who would interpret the prophecy so as to locate the commercial centre on the ancient hill of Zion,

* As to the expression "In the visions of God," it may be briefly noted that the same expression occurs in Ezekiel i. 1, and that such visions exactly mirror forth things which will become realities in the earth. To say Ezekiel was taken to the land of Israel "in the visions of Elohim," is to say that he will be taken there really, being, as before stated, a man of sign.

Those who desire a full exposition of the word " Elohim," and its doctrinal relation to the purpose of God, are referied to pp. 87-111, Vol. I., and pp. 339-340, Vol. II., of Eureka, a three-volumed exposition of the Apocalypse, by the late Dr. Thomas, of Hoboken, New York. The work can be obtained of Mr. Robert Roberts, 137, Edmund Street, Birmingham, England. In the same book the reader will find reasons for the substitution of the pronunciation Yah-wek in all cases where the word ' occurs, instead of Jehovah, as in the C. V.

and who therefore suppose that the Temple itself will be built as far north as Samaria.

Such a conclusion is quite inadmissible in all the premises. premises. God's "Holy hill of Zion" (Ps. ii. 6) will never be made the "profane portion of the city" (Ezek. xlviii. 15). Zion and the Temple are both mentioned in prophecy as the place where Jehovah will manifest his presence; therefore the Temple will be erected upon Mount Zion. The following testimonies shew this:

"The Lord hath chosen Zion: he hath desired it for His "habitation. This is my rest for ever: here will I dwell; "for I have desired it.-(Ps. cxxxii. 13, 14).

Here God distinctly declares he will dwell in Zion. And Zion is a general term signifying the site of Jerusalem. Used in this general sense, it includes "the stronghold of Zion," "the city of David," "Mount Moriah," and whatever else pertains to the elevation which Jerusalem stands. Compare David's abovecited testimony with that of Ezekiel regarding the building seen by him in vision:

upon

"Behold the glory of the Elohim of Israel came from the way of the east, and came into the house by the gate whose prospect is towards the east, and speaking unto me out of the house, he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where I will dwell in the midst of the children of Israel for ever."-(Chap. xliii. 2, 3, 4, 6, 7.)

In the light of these witnesses, we have no difficulty in fixing upon the site of the building described by Ezekiel. David declares that the habitation, throne, and dwelling place of Deity is to be Mount Zion. building which was seen by him in vision. Mount Ezekiel testifies that Deity will dwell and reign in the Zion then, beautifully "situated on the sides of the North," is not only the city of the great King, but is also the site of the house where Deity will cause his name to dwell.

Numerous testimonies confirm this, not all, perhaps, in the direct manner of those already quoted, but in their co-relation to the incidents surrounding the subject. For example, when Israel is restored to the Divine favour, they are presented to Jehovah at the place where He is pleased to put his name, i.e., to Mount Zion.

"In that day shall the present be brought unto the Lord of Hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation, meted out and trodden underfoot, whose land the rivers have spoiled, to the place of the name of the Lord of Hosts, the Mount Zion."-(Isa. xviii. 7.)

Here the place of the name of the Lord of Hosts and Mount Zion are identical in a prophecy of the latter day presentation of Israel by the merchants of Tarshish to Jehovah. This presentation is made, as it were, at the chief seat of the Kingdom from which all administration

proceeds. Hence the prophet Micah testifies that "the law shall go forth from Zion, and the word of the Lord from Jerusalem."

Ezekiel and Zechariah both testify to the fact that a river of remarkable properties shall spring forth at the time of Israel's redemption. The one speaks of it as issuing "from Jerusalem," and the other as issuing out of the building portrayed in the last nine chapters of Ezekiel's prophecy. Evidently they speak of one place. (See Ezekiel xlvii. 1-13, and Zech. xiii. 1, xiv. 3-8.) Jeremiah conclusively disposes of the notion that the building of Jehovah's praise will be erected on the hill of Samaria. He testifies

"The Lord will be the God of all the families of Israel." There shall be a day when the watchmen upon Mount Ephraim (Samaria) will cry, Arise ye, and let us go up to Zion, unto the Lord our God."-(xxxi. 1-6.)

There could, of course, be no necessity for the Ephraimites to go to Zion as unto the Lord their God if the name of Jehovah were placed on some hill of Samaria. The building seen by Ezekiel must either be constructed at Jerusalem, or at some considerable distance from it. The specification of the divisions of the Holy portion of the land necessitates this. By those specifications, the locality of the Temple, if not on the site of Jerusalem, would fall somewhere about Samaria. But this is impossible in view of Jeremiah's testimony, which exhibits the Samaritans seeking God at Zion. The structure seen by Ezekiel was not a building erected at some distance from Jerusalem, but a building standing upon the very site of Jerusalem itself.

A Very High Mountain.

While it is stated that Ezekiel is taken to Jerusalem, it is also declared that he was set down upon "a very high mountain." Now Zion, upon which Jerusalem stands, is not a high mountain; nor is it the highest mountain in Judea. At first sight, this statement might give the idea that Ezekiel was caused, in vision, to visit some other part of the land of Israel, and that the building which he saw was situated upon some other hill than that of Zion. It must be remembered, however, that the word mountain has sometimes in the scriptures a wider signification than that of a single hill, viz., " Hill country." For instance: The Edomites dwelt in "Mount Seir." But Mount Seir is an extensive range of hills, as anyone may see who consults a map of the Exodus. The fact is also proved by the following prophecy :

"Thus will I make Mount Seir most desolate,

and

I will fill his mountains with his slain men: in thy hills, and in thy valleys, and in all thy rivers shall they fall that are slain with the sword."-(Ezek. xxv. 7-8.)

Here are several mountains in one mount. Again, Moses, singing the high praises of the Lord, says :

"Thou shalt bring them (Israel) in and plant them in the mountain of thine inheritance, in the place, O Lord, which Thou hast made for Thee to dwell in."-(Exod. xv. 17.) inhabit one single hill. Evidently mountain has, in Now the people brought up from Egypt could not this case, a wider signification, and David, speaking of what God had done, said:

"He brought them (Israel) to the border of His sanctuary, this mountain, which His right hand hath purchased.”. (Ps. lxxviii. 54.)

Here again the word "mountain" is used in a wide and comprehensive sense. These testimonies point to the conclusion that Ezekiel was brought to immediate neighbourhood of Jerusalem, even though Jerusalem and its suburban territory cannot, from a geographical point of view, be called "a high

"It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go, and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths."(Isa. ii. 2-3; Mic. iv. 1-3.)

These prophecies, when fulfilled, must leave Jerusalem and its surrounding territory at a much higher level than at present. In fact, a large tract of country will be affected by these changes. From Geba to Rimmon is a considerable distance. Without being able to speak precisely, Geba is more than seven miles north of Jerusalem, while Rimmon is about forty miles to the southward. Roughly speaking, then, a district fifty miles square will be lifted up, and with it the bed of

* Professor Hull, who recently conducted a geological expedition along the district known as the Wâdy-el-Arabah, is of opinion that the level of the Salt Sea, or Dead Sea, which is now 1,292 feet below the level of the Mediterranean, at one time stood about 1,400 feet higher than at present.

The Geology of Palestine, by Professor Hull, F.R.S., F.G.S.

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the Dead Sea; thus bringing the waters thereof up to the required level for a waterway connection with the Mediterranean. (Chap. xlvii. 10.) Jerusalem, situated on such a table land, would be, in the broad acceptation of the term, the "mountain of the Lord," up to which and unto which all people go. It would be the highest point in the land of Israel, being "exalted above the hills." The building seen by Ezekiel would encircle the central prominence of this plateau; for, being set down upon "a very high mountain," he was able to see, at some distance from him, something which looked like "the frame of a city;" and this city-like building was upon the same mountain upon which Ezekiel stood. (Verse 2 marginal rendering.) From some minor prominence, then, near Jerusalem, this preliminary view would be given to him before being brought to the building itself.

More detailed information respecting "the mountain of the Lord" will be given when treating of the extent and use of the "Holy oblation," mentioned in chapters xlv. and xlviii. of the prophecy.

SECTION III.

A MAN LIKE UNTO THE APPEARANCE OF BRASS."

WHEN Ezekiel is brought sufficiently near to the building, he sees a man standing in one of the gates thereof, the appearance of whom is "like unto brass." Who this man is and why he should be likened unto brass are questions of interest and importance. They can only be satisfactorily answered by considering the symbolic use of brass in the Scriptures, and by noting things spoken of and by the angel measurer.

Upon the children of Israel tempting the Lord in the wilderness, their folly was not expiated till, confessing their sin, they looked upon a brazen serpent which Moses by commandment had made. Now, from what is written concerning the experience of Adam and Eve in the garden of Eden, and from the following testimonies -Numb. xxi. 5-9; Psalm lxxviii. 18; 1 Cor. x. 9; James i. 14; iii. 5-6; Gal. v. 17-we may gather that the serpent was a symbolical representation of their sin: its form indicated the character of their transgression, and the metal of which it was composed, the origin of their sin. As tempters of the Deity, they were fitly symbolised by a serpent. Their flesh, which caused them to transgress, was appropriately represented by brass, or rather copper, which is the word some modern translators use. Polished copper, glittering in the sunshine, is a fair representation of "fire," and fire represents the burning and consumptive nature of lust.(James iii. 5, 6; iv. 1, 2). Now inasmuch as all lust is of the flesh, called "sin's flesh," brass may be taken

as representative of sin's flesh in the symbol before us. This brazen serpent not only pourtrayed the sin of the children of Israel, but also that of mankind. By it they would be reminded of their federal relation to Adam, the whole figure being a perfect symbol of human character. Transfixed to the pole in the wilderness, it was a type of the way in which Deity delivers men from the consequence of sin.-(John iii. 14). The higher significance attaching to the figure, however, does not destroy the symbolical meaning of its copper substance, but rather establishes it.

Dr. Thomas shews in the three-volumed publication called Eureka, already referred to, that brass is used to signify sin's flesh. Speaking of the altar built by Jacob, he says:

"This Yahweh-nissi altar was superseded by "an altar overlaid with plates of brass. These 'plates represented 'the flesh of sin' purified by fiery trial. Gold, silver, brass, iron, tin, and "lead, everything,' said Moses,' that may abide the "fire, ye shall make go through the fire, and it "shall be clean; nevertheless, it shall be purified "with the water of separation; and all that "abideth not the fire ye shall make go through the "water.'-(Numb. xxxi. 22). The connection of "the plates with sin's flesh is established by their history. They were 'the censers of those sinners

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against their own souls,' Korah, Dathan, Abiram, "and their company, two hundred and fifty of them, who rebelled against the strength of Israel. "He commanded Eleazar, Aaron's son, to melt "them, and roll them into 'broad plates for a "covering of the altar;' and for a sign to the "children of Israel.""— (Numb. xvi. 37).*

From the premises before us, we may conclude that the figure of brass standing in the gate of the building has some connection with "the flesh of sin."

But while the metal represents sin, the things put in the mouth of this remarkable figure represent something else. According to verse 4, the man of brass. speaks to Ezekiel thus:

"Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall show thee for to the intent that I might show them unto thee art thou brought hither."

Now, according to verses 1 and 2, it was "the hand of the Lord" upon Ezekiel, shewing him the things which he saw. In some sense, then, the Deity is represented in the figure before us, otherwise this man of brass would not be entitled to use the language ascribed to him. This feature is further emphasized by verse 7,

Eureka, vol. 1, page 117.

"Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the children of Israel for ever."

Evidently, from the context in which this verse occurs, the "I" represents the Deity. Thus we have two remarkable features symbolized in the figure seen by Ezekiel-Sin and the Deity. Now, we know that Deity "cannot look upon iniquity;" i.e., he will not condone or allow it.—(Habakkuk i. 13). Sin, therefore, could only be represented in the figure in a remote sense, and would be indicative of a past connection with transgression merely. A human being raised from the dead, and standing in the blessed position of those "whose transgression is forgiven, and whose sin is covered” (Ps. xxxii. 1), would not be an inappropriate counterpart of the symbol, providing he were qualified to speak as the figure seen by Ezekiel is represented to speak. Such an one would be a manifestation of the Deity, whose past connection with the human race would be appropriately represented by copper.

崇

This being conceded, curiosity respecting the figure seen by Ezekiel does not end with the conclusion that the man of brass is a manifestation of Deity in flesh; for those things which were seen in vision are to be realities in the near future; therefore we naturally ask, Who is this man? The vision itself helps to give an

answer.

Concerning this man of copper who stood in the gate, we read in verse 14, that "HE MADE also posts of threescore cubits round about the gate." The man of brass, then, is not merely the measurer of the building, but he is also the constructor and builder thereof. Can we, from this, ascertain his name, and identify his personality? Let us see.

First, it should be noted that the building which looked like "the frame of a city" is not a city in the strict sense of the term, as before stated, but is a house of prayer, sacrifice, and praise, in fact a temple. Consult the following testimonies:

"By the posts of the gates where they washed the burnt offerings.

"Four tables were on this side, and four tables on that side, by the side of the gates whereupon they slew their sacrifices.

"And without the inner court were the chambers of the singers in the inner court.

announcement made through the prophet Zechariah :

"Behold the man, whose name is the Branch; and he shall grow up out of his place, and he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon His throne; and he shall be a priest upon His throne; and the counsel of peace shall be between them both." (Chap. vi. 12, 13.)

Here, then, we have the name of the Temple builder. He is styled "The Branch." But who among the posterity of Adam bears such a name? Do we know such an one? If some of our contemporaries are right, we do not. The Jews, for instance-while having hope in a future re-builder of Zion, while expecting great things from one who is called the Branch, who is to set up an ensign for the nations, and assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth (Isa. xi. 2, 3, 5, 12), while believing that a righteous Ruler will come, and that in "His day Judah shall be saved, and Israel shall dwell safely" (Jer. xxiii. 5-6)—utterly deny the Nazarene any connection with the good things for which they look. They are as blind to the fact that these things must be fulfilled in him as are the Gentiles to the glorious future yet in store for the Jews. No wonder the Jews reject the "Christian" (?) doctrine concerning their Messiah. But surely any Jew who can discern things that differ, and will take the trouble to investigate the matter, must see what a different doctrine the Christadelphians present for their acceptance. Oh, that there were with us a tongue of wisdom, to appeal with awakening power to the sons of Israel, who see not the light shining from the prophetic page! Perhaps, even at the writer's invitation, some of the outcast race may deign to listen to a friendly voice, and, considering questions here propounded, may find an answer in the peace which is now denied unto them.

Turning to the Apocalypse, we read, concerning the crucified one, chapter xxii. 16, "I am the root and the offspring of David." Jesus affirms that he is the "root" of David, because he was a manifestation of Him who brought David into existence, and sustained him in life. He is also the "offspring" of David, because he was born in the manner described by Luke. He thus became the seed of David, and therefore the branch springing up out of David's loins (1st Tim. iii. 16; Luke i. 27, 31-35; Ps. cxxxii. 11). By virtue of the Divine side of his parentage, He is that Righteous Branch which Jeremiah and Isaiah both prophesied should grow up out of David's roots. (Isa. xi. 1; Jer. xxiii. 5, 6; xxxiii. 15.) He is now in the heavens, in the presence of the Father; but He will shortly return from thence (Heb. ix. 6-12, 24-28; Lev. ix. 23, 24; Rev. xxii. 7), and afterwards he will stand in "The Gate" of the newly erected Temple, triumphant over all enemies, and ready to bless his people.

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SECTION IV.

A LINE OF FLAX.

Ezekiel states that the man of brass-like appearance held in his hand a line of flax and a measuring reed.

From a cursory glance at this figure, or a superficial consideration of the thing written, we might be led to suppose that the line held in his hand is for the purpose of taking large dimensions. Modern architects, it is true, use both a staff and a tape, the former when taking short measurements, and the latter under certain circumstances for measuring long distances. No skilled constructor, however, would think of using a tape to set out a building, or to take an accurate measure of any existing structure. Measurements of precision must be taken, or laid down with the rod, the best material for which is of wood. A line of flax would not be suitable for such measurements. Even modern tape-measures having metal in-wrought in their substance are found utterly untrustworthy where accurate setting-out is necessary, how much more unsuitable would be a flaxen cord; however deftly wrought? Again, in no case throughout the description of the Temple and its measurements is any measurement said to be taken with a line. It is not even called a measuring line. Moreover, when the angel measures the outside of the house. (a distance of 500 reeds), it is expressly stated that the measurement is taken with the reed.- (xlii. 15-19). Five hundred reeds is a considerable distance, and if the line were intended to be used as some suppose, surely this is a case where such a use would have been made. From these considerations, it is reasonable to conclude that something more important is to be understood by the "line of flax" than is generally supposed. The mere distinction of measuring instruments is a trivial matter in view of the important character of the vision we are considering.

It must be conceded that the man of copper is a figure, so also with the line of flax and the measuring reed. But the things they signify are strictly in harmony with their own particular attributes, and must be interpreted accordingly.

There are two places only in the Temple vision where the line is mentioned, and in each of these places a different Hebrew word is used. The words are

(pathil), and (gav). The former occurs in verse 3, chap. 40, and the latter in verse 3, chap. 47. The Hebrew word, in its scriptural usage, does not exclude the idea of measure, but it does not convey the modern technical sense of a lineal measuring cord. There is a difference also between a measured line and a measuring line, although the former sometimes becomes the latter. We have a good illustration of the use of the word line in this sense in the first book of Kings, chap. vii. 13; concerning the molten sea it is there

stated that "a line (2) of thirty cubits did compass it round about." This is a primitive and natural method of determining the measure of a circular object. A measured line cut to a certain length is necessary for such a purpose, but is not necessarily a divided instrument of measure. Again, a line, imaginary or real, must be laid down before any great distance can be measured, and such a line, when its length is determined, becomes the measure of the object to which it is related.

Another way in which a line may be used is to mark off a boundary or division. By this means a district may be said to be divided by a line.

Now we find the word used in other portions of the scriptures, and in these occurrences the word is often used in the sense of appointment, division, limitation, and rulership, in connection with the affairs of mankind, as illustrated in the following instances:

"I will stretch over Jerusalem the line (P) of Samaria, and the plummet of the house of Ahab; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down."—(2nd Kings, xxi. 13.)

"The Lord hath purposed to destroy the walls of the daughter of Zion; He hath stretched out a line (7), He hath not withdrawn His hand from destroying."—(Lamentations ii. 8.)

Go, ye swift messengers to a nation scattered and peeled, to a people terrible from their beginning hitherto; a nation meted out and trodden under foot [or of line and line, and treading under foot."]—(Isaiah xviii. 2.)

“Judgment will I lay to the line (2) and righteousness to the plummet."-(Isaiah xxviii. 17.)

"The cormorant and the bittern shall possess it; the owl and the raven shall dwell in it; and He shall stretch out upon it the line () of confusion, and the stones of emptiness." —(Isaiah xxxiv. 11.)

In these testimonies the idea of apportionment is given, such as the prophecy of the measure of the destruction of Jerusalem by that of Samaria. Hence Jeremiah represents the woe of Israel as limited by a stretched out line, and Isaiah by a series of such lines; while in the day of their recompense, Bozrah is to be encircled with the line of confusion.

"The heavens declare the glory of God; and the firmament sheweth his handiwork. Day unto day uttereth speech, and night unto night sheweth knowledge. There is no speech nor language where their voice is not heard. Their line () is gone out through all the earth, and their words to the end of the world."

Bagster's Bible gives "rule" or "direction" as alternative renderings of the word translated line in this passage, either of which express the figurative sense of the word as here used. But whose rule is it that goes out through