Verse-by-Verse Bible Commentary
Ezekiel 40:1

Clarke's Commentary

CHAPTER XL

The prophecy or vision, which begins here, continues to the end

of the Book. The Temple of Jerusalem lying in ruins when

Ezekiel had this vision, (for its date as the fourteenth year

after the destruction of Jerusalem by Nebuchadnezzar,) the Jews

needed consolation. If they were not promised a restoration of

the temple, they would not feel so great an interest in

returning home. It ts thought by some that no model of

Solomon's Temple had remained. To direct them, therefore, in

the dimensions, parts, order, and rules of their new temple

might be one reason why Ezekiel is so particular in the

description of the old; to which the new was conformable in

figure and parts, though inferior in magnificence, on account

of the poverty of the nation at the time. Whatever was august

or illustrious in the prophetic figures, and not literally

fulfilled in or near their own times, the ancient Jews properly

considered as belonging to the time of the Messiah.

Accordingly, upon finding that the latter temple fell short of

the model of the temple here described by Ezekiel, they

supposed the prophecy to refer, at least in part, to the period

now mentioned. And we, who live under the Gospel dispensation,

have apostolical authority for the assertion that the temple

and temple worship were emblematic of Christ's Church,

frequently represented in the New Testament under the metaphor

of a temple, in allusion to the symmetry, beauty, and firmness

of that of Solomon; to its orderly worship; and to the

manifestations it held of the Divine Presence. This chapter

commences with the time, manner, and end of the vision, 1-5.

We have next a description of the east gate, 6-19,

the north gate, 20-22,

and the south gate, 24-31.

A farther description of the east gate, 32-34,

and of the north gate, 35-38.

Account of the eight tables, 39-43;

of the chambers, 44-47;

and of the porch of the temple, 48, 49.

NOTES ON CHAP. XL

Verse Ezekiel 40:1. In the five and twentieth year of our captivity — According to the date here given, this prophecy was delivered on Tuesday, April 20, A.M. 3430, in the twenty-fifth year of the captivity of Jeconiah, and fourteen years after the taking of Jerusalem.

The temple here described by Ezekiel is, in all probability, the same which he saw before his captivity, and which had been burned by the Chaldeans fourteen years before this vision. On comparing the Books of Kings and Chronicles with this prophet, we shall find the same dimensions in the parts described by both; for instance, the temple, or place which comprehended the sanctuary, the holy place, and the vestibule or porch before the temple, is found to measure equally the same both in Ezekiel and the Kings. Compare 1 Kings 6:3-16, with Ezekiel 41:2, c. The inside ornaments of the temple are entirely the same in both we see two courts; an inner one for the priests, and an outer one for the people. Compare 1 Kings 6:29-36; 2 Chronicles 4:9; and Ezekiel 41:16-17, and Ezekiel 48:7-10. So that there is room to suppose that, in all the rest, the temple of Ezekiel resembled the old one; and that God's design in retracing these ideas in the prophet's memory was to preserve the remembrance of the plan, the dimensions, the ornaments, and whole structure of this Divine edifice; and that at the return from captivity the people might more easily repair it, agreeably to this model. The prophet's applying himself to describe this edifice was a motive of hope to the Jews of seeing themselves one day delivered from captivity, the temple rebuilt, and their nation restored to its ancient inheritance. Ezekiel touches very slightly upon the description of the temple or house of the Lord, which comprehended the holy place or sanctuary, and which are so exactly described in the Books of Kings. He dwells more largely upon the gates, the galleries, and apartments, of the temple, concerning which the history of the kings had not spoken, or only just taken notice of by the way.

This is the judgment of Calmet; and although every Biblical critic is of the same opinion, yet more labour is spent on rebuilding this temple of Ezekiel than was spent on that built by Solomon! The Jesuits, Prada and Vililalpand, have given three folio volumes on this temple, with abundance of cuts, where the different parts are exhibited after the finest models of Grecian and Roman architecture! But still the building is incomplete. Now, of what consequence is all this to the Christian, or to any other reader? I confess I see not. While, then, we have the exact dimensions and accurate description in 1 Kings and 2 Chronicles, of that built by Solomon, in imitation of which this plan by Ezekiel was drawn, we need not be very solicitous about the manner of measuring and describing used by the prophet; as, when we have laboured through the whole, we have only the measurements and description of that built by Solomon, and delineated by a hand not less faithful in the First Book of Kings, 1 Kings 6:0, and Second Chronicles, 2 Chronicles 2:0, 2 Chronicles 3:0, 2 Chronicles 4:0, 2 Chronicles 5:0, and 2 Chronicles 6:0.

As the prophet knew that the Chaldeans had utterly destroyed the temple, he thought it necessary to preserve an exact description of it, that on their restoration the people might build one on the same model. As to allegorical meanings relative to this temple, I can say nothing: God has given no data by which any thing of this kind can be known or applied; and as to those who have laboured in this way, perhaps "Solomon's Temple Spiritualized, by John Bunyan," is equally good with their well-intended inventions. Those who wish to enter much into the particulars of this temple must have recourse to the more voluminous expositors, who on this subject seem to have thought that they could never say enough. See also the accompanying map.

Bridgeway Bible Commentary

Click image for full-size version

40:1-48:35 THE NEW AGE

In this the final section of his book, Ezekiel adds to the picture he has already given of Israel’s restoration to the land and the golden age that will follow. He has already dealt at length with the return to the land; now he deals with matters relating to the people’s way of life within the land. In particular he deals with the temple and the city.

Although the blessings outlined by Ezekiel were intended for restored Israel, the nation missed out on the blessings when it turned away from God as in former days. But some remained true to God, and the faithful remnant of old Israel became the nucleus of the new people of God, the Christian church. The new Jerusalem is a spiritual community of those of all nations who are ‘born from above’ (Galatians 3:26-29; Galatians 4:26-28).

This new community can learn from Ezekiel’s visions, even though the visions were given for the benefit of people of Ezekiel’s time. But even this new community may not at present experience the full blessings pictured by Ezekiel. The visions seem to point beyond, to the time when the kingdom of Jesus Christ will be established in its fullest glory. The great expectation of God’s people is the new age yet to come, when God will dwell for ever with all his redeemed people in an order of existence never before experienced.

Pictures and language

In revealing certain characteristics of life in his eternal kingdom, God used words and illustrations that people of Ezekiel’s day could understand. Since the immediate hope for those people was to return to their land and rebuild the temple and city, God used this immediate hope as his means of instructing them concerning his ultimate purposes. The restoration was a shadow or picture of greater things to come.
Just as the details of Ezekiel’s previous visions are not to be understood in a literal or physical sense, so neither are the details of his visions of the new temple and the new Jerusalem. Ezekiel was a priest, and he best understood the ideal life of God’s people in terms of an ideal religious system. He saw a temple where God dwelt among his people and was worshipped by them in a religious order that was perfect in every detail (e.g. 43:10-12). He saw a nation whose ideal existence was possible only because everything was perfectly arranged around the central presence of God (e.g. 48:8,20,35).
Ezekiel, like all seers, was concerned with spiritual realities more than with physical details. Nevertheless, he had to use examples from the physical world to illustrate the spiritual, because the physical world was the only world that he and his readers knew. In this he may be compared with another seer, John, the writer of the book of Revelation. As Ezekiel used the illustration of a temple, John used the illustration of a city. Both were concerned with informing their readers of that quality of life that can find its fullest expression only in the age to come.

The temple: outer and inner courts (40:1-47)

It was now twenty-five years since Ezekiel had been taken to Babylon, and fourteen years since the fall of Jerusalem. One day he had a vision in which he imagined himself back in Israel where, from a high hill, he saw a huge temple. To help him understand its size and details he had a heavenly guide, who carried a linen tape for measuring long distance, and a reed (just over three metres long) for measuring shorter distances. The exactness of the measurements no doubt indicated that God does everything to perfection (40:1-4).
The first thing Ezekiel saw was the wall that surrounded the temple complex (5). This complex was square in plan and was entered through a huge tunnel-like gate in the eastern wall. To pass through this gate a person had to go up a flight of steps, cross a threshold (6), walk along a passage (on each side of which were three small rooms, or alcoves, for the temple guards), cross another threshold, then pass through a larger room (called the vestibule, or portico) into the outer court of the temple (7-9). The measurements of the various rooms within the gateway are given (10-15). They all had light and ventilation openings, and were decorated with carvings of palm trees (16).
Built around the inside of the outer wall were thirty rooms (probably for the use of worshippers) which opened on to the outer court (17-19). There were gates in the north and south sides of the main outer wall. These gates were similar to the main gate in the eastern wall that has just been described (20-27).
Inside the outer court was a smaller, inner court. This inner court was on a higher level than the outer court (cf. v. 18) and was entered on either the south, east, or north sides by ascending a flight of steps and passing through a gate similar to those in the outer walls (28-37). The vestibule (or portico) of each gate to the inner court had eight tables for slaughtering the sacrificial animals (38-41), and four tables on which the various utensils used in the sacrifices were kept (42-43).
On the inside of the walls enclosing the inner court were rooms for the priests. Rooms on the north were for those priests responsible for the daily routines of the temple. Rooms on the south were for those priests responsible for the sacrifices. The altar of burnt offering was positioned in the centre of the inner court (44-47).

Barnes' Notes on the Whole Bible

In the first and twentieth year - This was the fiftieth year from the 18th of Josiah, the year of his memorable Passover 2 Kings 23:22. See the Ezekiel 1:1 note. If that was a jubilee year, which is highly probable, this vision also falls in a jubilee year, which seems appropriate. The jubilee year began with the month of Tisri, a sufficient reason for speaking of the time as “the beginning of the year.” The tenth day of this month was the day of atonement Leviticus 16:29-30.

Smith's Bible Commentary

We want to get into the study of Ezekiel tonight, and right off the top I would like to confess to you that of all of the Bible and the passages in the Bible, I understand this the least. I do not pretend to have a full and complete understanding of Ezekiel chapters 40 through 48. In fact, I have greater difficulty with these passages than I do any other section of the Bible. And because I do lack personally in an understanding of this section, I do find it extremely difficult to minister from this particular section of the scriptures. I can't wait till I get back and get into the book of Daniel. And when we return, we'll take... your next assignment will be Daniel the first six chapters. And I can hardly wait to get into Daniel, because that I understand. Now, Ezekiel up to this point I have, I feel, a pretty good grasp and understanding of it, but beginning tonight with chapter 40 and going through the end, I get lost. I don't understand it completely. And to help in understanding, because he is describing the new temple that is to be built. Now, from the description of this temple, it will be a temple that will be built during the Kingdom Age after the return of Jesus Christ. This will not be the temple that will be rebuilt during the... in the very near future under the decree that is made by the antichrist. But this is yet future.

Now we passed out diagrams for you by which we have sought to more or less draw a diagram for you of this new temple that is to be built. Notice that basically it is square and the outer walls of this temple are five hundred cubits long and five hundred cubits broad. Now, this is the building itself. Outside of this there is the wall that is five hundred reeds. Now, to help you understand, we get into cubits, reeds, and we're into types of measurements that are not familiar with us. According to the definition, the cubit here is a cubit plus a span, the cubit that he measured with, which would be the cubit is the length from your elbow to your fingertips and the span, of course, is from your thumb to your fingertip. So, the length from your elbow to your fingertip about eighteen inches plus the span gives you about twenty-four inches. So you're dealing with cubits of twenty-four inches. Now as you look at this diagram again, you notice this outer wall of the building would then be about a thousand feet, five hundred cubits, which would make it about a thousand feet, which means that that is a fairly good size building comprising a hundred thousand square feet within the perimeters of the building.

So then you notice this inner court. That inner court is a hundred cubits square, which would mean about two hundred feet square. So again, you begin to get the size of this building. It is quite large indeed. An inner court, two hundred feet, this building from wall to wall is about a hundred and eighty feet. So you add another twenty feet and the same distance back and you have the inner court here, which is about a two-hundred-foot square.

So that helps you then to get the overall, idea of the overall size of the building. It is quite a large building, the new temple that will built. Plus the wall that goes around it at five hundred reeds. A reed is five of these cubits, which would be ten feet in length. So the wall around the whole thing would be almost a mile square. Now, at the present time in Jerusalem, there is no area where this could be built, especially on the temple mount. The temple mount that was vastly enlarged by King Herod is nowhere near a mile square. In fact, the whole old city of Jerusalem is just about a mile square.

So when Jesus returns, and prior to the return of Jesus Christ there are to be many cataclysmic events. The book of Revelation, for instance, describes a tremendous earthquake that is going to jolt Jerusalem so that a tenth part of the city will be destroyed. This plus the other cataclysmic events that are described in the book of Revelation, the present situation of Jerusalem, with the earthquake, and of course, when Christ returns there will be a great cataclysmic event in that the Mount of Olives will be splitting in the middle and a new valley will be formed, and no doubt with the new valley that is formed and this great shaking of the earth, a new mountain will be shoved up. And this mountain will be called Mount Zion and it will be very high in the sight of all of the earth according to the prophecies that are in Isaiah and in Jeremiah. So that the new temple will be built then upon this new Mount Zion, and thus the large area that is devoted for the temple. But you see the diagram here of the buildings themselves. And thus, as you go through Ezekiel beginning with chapter 40, as Ezekiel is taken by the Spirit and is shown this new temple of God.

In the twentieth year of our captivity, [which would have been the year 572 B.C.], in the beginning of the year [which would have been April], the tenth day of the month, in the fourteenth year after the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither. In the visions of God he brought me into the land of Israel, he set me upon a very high mountain, by which was the frame of the city on the south ( Ezekiel 40:1-2 ).

So there is a very new high mountain that rises up there in Israel in the area of Jerusalem.

And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and with a measuring reed; he stood in the gate. And the man said unto me, Son of man, behold with your eyes, and hear with your ears, and set your heart upon all that I will show you; for to the intent that I might show them unto thee you have been brought here ( Ezekiel 40:3-4 ):

So he meets the man who introduces himself and says, "Now, pay careful attention to all these things I'm going to show you, because for this purpose you've been brought here."

and then declare all that you see to the house of Israel ( Ezekiel 40:4 ).

So in these passages we are dealing in the Kingdom Age and with the house of Israel. We are not dealing with the church. And really this temple that is to be built and its worship is not related to the church, but it is related to Israel in the Kingdom Age. And so it is to be related to the house of Israel.

Now behold there was a wall on the outside of the house round about, in the man's hand a measuring reed of six cubits long [the cubit is about eighteen inches, ten feet] by the cubit and a handbreadth [so about twelve feet]: he measured the breadth of the building, one reed; and the height, one reed. Then he came to the gate which looked toward the east ( Ezekiel 40:5-6 ),

Now you notice down on the bottom of your diagram we've drawn here the gate towards the east. We've only drawn three steps; there are seven steps leading up into that gate. And the gate itself becomes a corridor, because on either side you have these rooms that go along and then the area known as the pavement, sort of a porched portico, arched, porched area that is in the pavement there. And it describes the porch and the arches and the various carvings of the cherubim that are upon these arches and on these posts.

Now, I'm not going to try to go through and follow this all with you. It gets very laborious, and therefore I'm going to allow you that opportunity if you so desire to get the thing in your mind to take the diagram that we have prepared for you and as best you can, follow it through, read it out, and see if you can more or less figure this whole thing out.

You have the inner court in verse Ezekiel 40:27 toward the south. Now you'll notice that there are gates that come in on three sides. Both into the outer court area here and then in three more gates corresponding with the outer gates into the inner court area. Those steps coming into the outer court area are seven steps upward. Coming into the inner court there are eight steps. So you are coming from a lower plane, rising to a higher plane, and then the temple house is yet on a higher level. So the whole thing is ascending up. But you have the three gates, no gate to the west. But there are gates to the east, to the north, and to the south, but none coming from the west. And so you come in through these gates into the outer chamber and then up through the steps into the inner court.

Now, only a certain group were allowed on into the inner court--those that were making the sacrifices themselves. You'll find the altar of burnt offering in the middle of the inner court, and then on the west side you find the temple house itself and the holy place within the temple house. The holy place being twenty by twenty, or about a forty-foot cube area.

Now, as you go into these measurements, you'll find that they are, many of them, in multiples of twelve, which I'm sure has some significance. But just what the significance is I cannot tell you for sure. Because I don't know. There's a lot of things that people can read into things. I would rather not read things into it, but just read it as it is and that which I understand tell you; that which I don't understand just let you know that I don't understand it, what its significance or whatever. But I've noticed in going through many multiples of twelve.

"

Dr. Constable's Expository Notes

Ezekiel dated the vision that comprises the final portion of the book as coming to him on April 19, 573 B.C., more than 12 years after his immediately preceding messages (cf. Ezekiel 33:21-22). [Note: Parker and Dubberstein, p. 28.] This is the final dated prophecy in the book but not the last one that Ezekiel received chronologically (cf. Ezekiel 29:17 to Ezekiel 30:19). Ezekiel located this prophecy in time using two points of reference, in relation to the beginning of the Exile and in relation to the fall of Jerusalem. Perhaps he dated it so precisely since what this vision describes has been hard for many readers to accept at face value. Nevertheless the prophet affirmed that the Lord did indeed give it to him at this specific time.

If this vision came to Ezekiel on the tenth day of the first month of Israel’s religious calendar, their month Nisan, as seems likely, it arrived just before the Jews began preparing for Passover. The Jews had a religious calendar that began with Nisan (March-April; Exodus 12:2) and a civil calendar, introduced later in Israel’s history, that began six months later with Tishri (September-October). We do not know if the exiles observed the Passover, but they certainly would have been thinking about it. If the vision came to Ezekiel in the first month of their civil calendar, on October 22, it would have come on the day of Atonement and the day the year of jubilee was proclaimed. [Note: Allen, Ezekiel 20-48, pp. 229, 235.] That day too would have been a fitting time for the reception of this vision. The subject of this vision would have encouraged the exiles that Yahweh would fulfill His purposes for their nation as they contemplated its history and His promises.

Dr. Constable's Expository Notes

1. The setting of the vision of the return of God’s glory 40:1-4

Gill's Exposition of the Whole Bible

In the five and twentieth year of our captivity,.... That is, from Jeconiah's captivity, from whence this prophet begins his dates: he calls it our captivity, because he himself was then carried captive; and this was twenty years after his first vision; see Ezekiel 1:1:

in the beginning of the year, in the tenth day of the month; the Jews had two beginnings of their year, the one on civil accounts, which was in the autumnal equinox, in the month Tisri, which answers to part of our September; and if this is meant here, the tenth day of it was the day of atonement, in which the Jews were to afflict their souls; but on this day the prophet has a view of the Gospel church, which receives the atonement by the sacrifice of Christ: the other beginning of the year, which was on ecclesiastic accounts, was in the vernal equinox, the month Nisan, which answers to part of our March; and the tenth day of it was the day that the passover lamb was separated from the flock, and kept up till the fourteenth; the time between Christ's public entry into Jerusalem, and his being sacrificed as the passover for us. Some interpreters go one way, some the other: it is not easy to determine which is meant; though I think more probably the latter, since church affairs are chiefly here represented. This, according to the Talmudists n, was the year of the jubilee: Bishop Usher o places it in the year of the world 3430 A.M., and before Christ 574; and makes the day to be the thirtieth of April, and the third day of the week (Tuesday); and, as to the year, Mr. Whiston p agrees with, him:

in the fourteenth year after that the city was smitten; taken, broken up, and destroyed by Nebuchadnezzar; its walls demolished; its houses burnt, and inhabitants put to the sword, or carried captive. This was in the eleventh year of Zedekiah's reign, to which add the fourteen years from hence and they make twenty five, as reckoned from Jeconiah's captivity:

in the self-same day the hand of the Lord was upon me, and brought me hither; that is, on the tenth day of the month, of the new year, begin when it will. The Spirit of the Lord, which is sometimes called the finger of God, and the power of God, this fell upon him, or was laid on him, and impressed his mind and soul; and he in a visionary way, as appears by what follows, was brought into, the land of Israel, and to Jerusalem, according as things were represented to his mind; though, as to his body, he was still in the land of Chaldea. The Targum interprets "the hand of the Lord" the spirit of prophecy; see Ezekiel 1:3.

n T. Bab. Eracin, fol. 12. 1. o Annales Vet. Test. A. M. 3430. p Chronological Tables, cent. 10.

Henry's Complete Commentary on the Bible

      1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the LORD was upon me, and brought me thither.   2 In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, by which was as the frame of a city on the south.   3 And he brought me thither, and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.   4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel.

      Here is, 1. The date of this vision. It was in the twenty-fifth year of Ezekiel's captivity (Ezekiel 40:1; Ezekiel 40:1), which some compute to be the thirty-third year of the first captivity, and is here said to be the fourteenth year after the city was smitten. See how seasonably the clearest and fullest prospects of their deliverance were given, when they were in the depth of their distress, and an assurance of the return of the morning when they were in the midnight of their captivity: "Then the hand of the Lord was upon me and brought me thither to Jerusalem, now that it was in ruins, desolate and deserted"--a pitiable sight to the prophet. 2. The scene where it was laid. The prophet was brought, in the visions of God, to the land of Israel,Ezekiel 40:2; Ezekiel 40:2. And it was not the first time that he had been brought thither in vision. We had him carried to Jerusalem to see it in its iniquity and shame (Ezekiel 8:3; Ezekiel 8:3); here he is carried thither to have a pleasing prospect of it in its glory, though its present aspect, now that it was quite depopulated, was dismal. He was set upon a very high mountain, as Moses upon the top of Pisgah, to view this land, which was now a second time a land of promise, not yet in possession. From the top of this mountain he saw as the frame of a city, the plan and model of it; but this city was a temple as large as a city. The New Jerusalem (Revelation 21:22) had no temple therein; this which we have here is all temple, which comes much to one. It is a city for men to dwell in; it is a temple for God to dwell in; for in the church on earth God dwells with men, in that in heaven men dwell with God. Both these are framed in the counsel of God, framed by infinite wisdom, and all very good. 3. The particular discoveries of this city (which he had at first a general view of) were made to him by a man whose appearance was like the appearance of brass (Ezekiel 40:3; Ezekiel 40:3), not a created angel, but Jesus Christ, who should be found in fashion as a man, that he might both discover and build the gospel-temple. He brought him to this city, for it is through Christ that we have both acquaintance with and access to the benefits and privileges of God's house. He it is that shall build the temple of the Lord,Zechariah 6:13. His appearing like brass intimates both his brightness and his strength. John, in vision, saw his feet like unto fine brass,Revelation 1:15. 4. The dimensions of this city or temple, and the several parts of it, were taken with a line of flax and a measuring reed, or rod (Ezekiel 40:3; Ezekiel 40:3), as carpenters have both their line and a wooden measure. The temple of God is built by line and rule; and those that would let others into the knowledge of it must do it by that line and rule. The church is formed according to the scripture, the pattern in the mount. That is the line and the measuring reed that is in the hand of Christ. With that doctrine and laws ought to be measured, and examined by that; for then peace is upon the Israel of God when they walk according to that rule. 5. Directions are here given to the prophet to receive this revelation from the Lord and transmit it pure and entire to the church, Ezekiel 40:4; Ezekiel 40:4. (1.) He must carefully observe every thing that was said and done in this vision. His attention is raised and engaged (Ezekiel 40:4; Ezekiel 40:4): "Behold with thy eyes all that is shown thee (do not only see it, but look intently upon it), and hear with thy ears all that is said to thee; diligently hearken to it, and be sure to set thy heart upon it; attend with a fixedness of thought and a close application of mind." What we see of the works of God, and what we hear of the word of God, will do us no good unless we set out hearts upon it, as those that reckon ourselves nearly concerned in it, and expect advantage to our souls by it. (2.) He must faithfully declare it to the house of Israel, that they may have the comfort of it. Therefore he receives, that he may give. Thus the Revelation of Jesus Christ was lodged in the hands of John, that he might signify it to the churches, Revelation 1:1. And, because he is to declare it as a message from God, he must therefore be fully apprised of it himself and much affected with it. Note, Those who are to preach God's word to others ought to study it well themselves and set their hearts upon it. Now the reason given why he must both observe it himself and declare it to the house of Israel is because to this intent he is brought hither, and has it shown to him. Note, When the things of God are shown to us it concerns us to consider to what intent they are shown to us, and, when we are sitting under the ministry of the word, to consider to what intent we are brought thither, that we may answer the end of our coming, and may not receive the grace of God, in showing us such things, in vain.