authorized and self-willed, not to say rebellious, and in dependance on the counsel and assistance of apostate men. It is not till after the tribulation that they receive the divine fiat to build houses and inhabit them, and to plant vineyards and eat the fruit thereof. Isaiah xliv. 26; lxv. 21. Ezek. xxviii. 26. Then will they inherit the land (as the Rev. T. Scott admits, in his "Restoration of Israel") to the utmost limits of the grants made to the patriarchs."

Its great boundaries will be the Mediterranean, the Nile, and the Euphrates, including Philistia, Moab, Ammon, Arabia, Idumea, Goshen, and other places not before possessed, (Gen. xv. 13-21. Exod. xxiii. 31. Deut. xi. 22.*) The division is altogether different from that made by Joshua, or that enjoyed after the return from the captivity. And as the land is thus extended, so also will it be renewed-probably by the operation of fire, so that it will bring forth abundantly.† And in it will be rebuilt the city and temple of Jerusalem, promises of which are contained in Jer. xxx. 18, 21; xxxi. 38-40; xxxiii. 10, 11. Zech. xii. 6, &c.; and also in Ezekiel, of which place there will be occasion to speak presently. The temple described by Ezekiel is evidently not like that built by Solomon; for Solomon's was contained in a square of 60 cubits, whereas Ezekiel's will cover a square of 500 cubits.

Some have supposed that there will be literally a restoration of sacrifices, (as Mr. Tyso, Mr. Begg, and the editor of the Morning Watch;) and there is very much in Ezekiel's account of the matter which can scarcely be explained but upon this hypothesis: nor does there, when it is duly considered, appear anything inconsistent with the truths of the gospel, that those sacrifices, which before the Lord's coming set forth his precious bloodshedding prospectively, should after the Jews are restored set it forth retrospectively, in the same manner as it is even now actually set forth in the Lord's Supper: "for as oft as we eat of that bread and drink of that cup, we do show forth the Lord's death till he come." Nevertheless, there are great difficulties in the way of this hypothesis; for not only is there much in the Epistle to the Galatians and Hebrews, which appears incompatible with it, so that the resumption of sacrifices would look like a return to the "beggarly elements" from

* See for further particulars, Horne's Introduction, vol. iii. p. 4—6. The Egyptian name for the Nile is simply Phiaro, or the river. (Modern Traveller, vol. i. p. 6.)

+ Isaiah xxix. 17; xxxv. 1-9; li. 3, 16; liv. 11–13; lv. 12, 13; lx. 17; lxv. 17, 25. Ezek. xxxiv. 26, 27; xxxvi. 37. Joel iii. 18. Amos. ix. 13. Other great physical means will then apparently be brought into operation to produce the miraculous drying up of the rivers, the bursting forth of a new river at Jerusalem, the rending of the rocks, &c. (Zech. xiv.)

which the church has been delivered; but many things in Ezekiel's own description of the matter appear inexplicable on this ground. For example, it is admitted that the temple described by him, in which these sacrifices were to be offered, was not erected in his days, nor indeed ever yet has been. Yet the prophet was required to show the whole pattern of the house, with its forms and ordinances, to the people of his own day, in order that they might keep the whole form and ordinances thereof and do them. Chap. xliii. 10, 11. And Ezekiel was himself commanded to take the seed of Zadoc, and with them officiate in the offerings and sacrifices. Ver. 18-27. But we are nowhere informed that either he or they did so: and if it be supposed to refer to Ezekiel and the sons of Zadoc in their resurrection state, there are directions which seem incompatible with that condition;-as for example, verse 18.

(2.) We have further to inquire, as regards this point, how far the literal restoration of Judah and Israel, if accompanied by the second advent of the Lord Jesus Christ, and by his bringing the saints with him,-in other words, by the resurrection of the saints which sleep, and the transformation of the living saints, is reconcilable with that event. This is a question which likewise involves some difficulty, arising from the incredulousness and prejudice of our minds in regard to details. I do not however see any real difficulty in the matter. For as to the mere objection against an intercourse between men in the flesh, and men risen from the dead, on account of its being derogatory to the glory and happiness of the latter, it scarcely needs any remark, seeing that angels have frequently communed with men, and are made ministering spirits to them, (Heb. i. 14.) whilst yet we cannot conceive that it subtracts in any degree from their happiness, but rather adds to it. And as therefore we have seen, in the second chapter of this work, that there are distinct promises that Abraham, Isaac, Jacob, and the cloud of witnesses who have obtained a good report through faith, are to inherit the land, and the city which God hath prepared for them, and which hath the foundations which cannot be moved, (Heb. xi. 9, 10, 16.) there is no reasonable ground to question that these promises will be made good to them in the resurrection: which we have also seen was the opinion of the Jewish and of the ancient Christian church.

At the same time, however, I do not conceive, that the lot will be the same of what I call the saints of the resurrection portion of the church, and that portion of Israel which is redeemed in the flesh; and which redemption I hold will most probably be subsequent in time to the resurrection of the saints, and the rapture of the living saints to meet the Lord in the VOL. II.-18

air; seeing that the Lord descends upon the Mount of Olives prior to the final gathering of Israel from all corners of the earth; and that a resurrection of many of them that sleep in the dust is mentioned as in immediate connexion with the unparalleled tribulation.* Zech. xiv. Dan. xii. 2. The very circumstance that the former are possessed of spiritual bodies,— yea of glorified bodies (Phil. iii. 21)-at once points out a manifest distinction. But when we farther take into consideration the promise made to the apostles, that they should, in the regeneration, sit at the table of Christ, and also sit on thrones judging the twelve tribes of Israel, (Luke xxii. 30, 31, and compare Matt. xix. 28,) it appears that there is to be a distinguishing glory put upon some by a nearness to the person of Christ, and by a dominion also over others. And seeing

that in one place the reward given to the faithful servants of Christ is likened to the having authority over ten cities and five cities, (Luke xix. 17, 19,) it would appear that a preeminent judgment or dominion over the whole world will probably be given to all the saints who are then raised; which agrees with what is written in various scriptures on this head. Compare Rev. ii, 26. 27; iii. 21; vi. 2; xx. 4. Dan. vii. 22, 27. I do not consider, however, that either Jesus or the saints will always be manifested to the world in their glorified bodies; but only at certain times, and perhaps only at Jerusalem, whither the nations will go up to worship; and none will have a right to enter there, but what are made holy, (Isaiah lii. 1; xxi. 27; xxii. 14.) It was only at times that the kings of Israel sat in the gate in their royal apparel to give judgment: and

I am happy to concur in this matter with Mr. Cuninghame, who has given so much attention to the study of prophecy, and who discusses it in general with so much ability. He says, in the last edition of his work on the Apocalypse: "When I published the former editions of this work, not having seen the distinction in time between the advent of our Lord in the air, and his descent to the earth in the day of Armageddon, I conceived that the restoration of Judah was to precede the Advent. I now believe that this restoration is to begin just at the rapture of the saints; and that they are to be led through the wilderness as formerly by the pillar of a cloud by day, and of fire by night, without knowing their conductor as the crucified Nazarene." Page 492.

Though the adjustment of the facts which I have been led to make is in some slight degree different from that of this eminent writer, I will nevertheless add a further extract for the information of the reader:" "That the Lord himself is to lead Israel through the wilderness, and plead with them face to face, appears evident from Micah ii. 12, 13; and vii. 15-17, compared with Ezekiel xx. 33-37: yet from Zech. xii. 10. it is apparent that the discovery of the crucified Jesus of Nazareth, as their conductor and guide, belongs to a later period. That the appearance also described in the last passage is a different one from the former is manifest for two reasons; first, it is in another place, viz. Jerusalem; whereas the former was in the wilderness. Ezek. xx. 35. Secondly, it is at a later period; viz. after their restoration to their own land, and when the confederacy of the nations shall have come against Jerusalem; whereas the former was before the restoration."

only at times that the glory of the Lord was visibly seen over the tabernacle or filling the temple.

I beg however to advertise the reader in this matter, in the same way that I did in respect to a portion of the last section; viz. that I offer these things by no means with a decided conviction that I clearly see the proper adjustment and explication of all the particulars; but as suggestions offered by the scriptures themselves, and which seem to bear the aspect which is here given to them. There is however one other consideration which may serve to throw light upon the subject, and which is a point that has been greatly overlooked by many of those who have endeavoured to explain the last chapters of Ezekiel:-it is that there are actually two cities there described, though often confounded as one;-and the more excellent one of them remarkably accords with the description in Rev. xxi. and xxii., and is presumed to be that in which the Lord and the saints will be more immediately manifested. I take not on me to decide this matter, but will present to the reader the words of Mr. Begg, who has written on the subject very ably in his work on the Advent.

"But in this division [of the lands] is to be noticed another and most remarkable circumstance. Besides the ancient city of Jerusalem which is to be rebuilt, and in which the sanctuary of the Lord is to be re-erected, particular mention is here made of another city of nearly ten miles square, separated by the portion of the Levites, twenty miles in breadth, from that in which the sanctuary is placed: "And the five thousand that are left in the breadth, over against the five and twenty thousand, shall be a profane place for THE CITY, for dwelling and for suburbs, and the city shall be in the midst thereof." Ezek. xlviii. 15. The measurement of this city with its suburbs follow, and it is added,-"And the residue in length, over against the oblation of the holy portion, shall be ten thousand eastward and ten thousand westward, and it shall be over against the oblation of the holy portion; and the increase thereof shall be for food unto them that serve THE CITY. And they that serve the city shall serve it out of all the tribes of Israel." Ezek. xlviii. 15-19. These three compartments, into which the holy oblation is divided, consisting of two of ten thousand reeds each in breadth, and one of five thousand, all being of equal length, render it in the whole a square of fifty miles: "All the oblation shall be five and twenty thousand by five and twenty thousand; ye shall offer the Holy Oblation four square with the possession of the city." Ver. 20.

"This remarkable allotment offered to the Lord, it is to be observed, is situated nearly in the centre of the different por

tions of all the tribes of Israel, "between the border of Judah and the border of Benjamin," and it is said "shall be for THE PRINCE." After describing the boundaries of the remaining five tribes of Israel (the relative situation of which is also different from what they were formerly,) and again adverting to the measurements of this remarkable city, with the number and names of its gates, the prophecy closes by declaring of it, that "The name of THE CITY from that day shall be called, THE LORD IS THERE. 99 99

He

In another chapter the same author continues: ““And I, John, saw the holy city, New Jerusalem, coming down from God OUT of heaven prepared as a bride adorned for her husband." This celestial city is designed as the residence of Christ and the redeemed, and comes down out of heaven where it is previously "prepared," and where it is now "reserved" for this purpose. * "And I heard," continues the apostle, "a great voice out of heaven, saying, Behold the tabernacle of God is WITH MEN, and HE will DWELL WITH THEM, and they shall be his people, and God himself shall be with them and be their God." Ver. 3. This we apprehend is that second city seen in vision by Ezekiel, in the holy oblation offered to the Lord in the new division of the holy land. calls it "the Most Holy place" and more frequently "The City." "There are many coincidences in the account given of it by John with that of Ezekiel. Of the names of its gates the prophet says, "And the gates of the city shall be after the names of the tribes of Israel;" and he particularizes the respective situations of the different gates by name. Ver. 31-34. Jerusalem, as seen by the apostle has also twelve gates, "and names written thereon, which are the names of the twelve tribes of the children of Israel." Rev. xxi. 12. The arrangement of these gates is also precisely the same with that given by Ezekiel, viz. " on the east three gates, &c." Ver. 13. This city has an attendance enjoyed by no other; for "they that serve the city shall serve it out of all the tribes of Israel;" and a portion of the holy oblation is allotted for their maintenance.f Verse 18, 19. Of the new river (before referred to) Ezekiel says, upon the bank thereof, on this side and that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the

The new

* The expressions "prepared" "reserved" plainly have reference, where the apostle uses them, and also in the four last chapters of Revelation, to the saints, who are also the house and city of God. So that it is the inhabitants of the city whom St. John, (as I take it) sees descend; though he afterwards proceeds to describe the fabric of their habitation.

A parallel to this feature seems to have been intended by Mr. Begg, but accidentally omitted; unless he views the fruit of the trees being given for meat, in the next parallel, to apply to this also.