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 “of the king’s seed and of the princes,” whom Nebuchadnezzar had carried captive to Babylon in an invasion not recorded in the books of Kings or Chronicles (1:1-3).  Thus was fulfilled the prophecy recorded in Isa. 39:7.  But God graciously turned this into a rich blessing to the Hebrew nation; for Daniel, having been educated with his three companions, Hananiah, Mishael, and Azariah, “in the learning and the tongue of the Chaldeans,” and having “understanding in all visions and dreams,” a remarkable proof of which he gave by relating to Nebuchadnezzar the dream which had gone from him, with its interpretation, was made “ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon,” and at his request his three companions were also set over the affairs of the province of Babylon (chaps. 1, 2).  He continued in high honor at the court of Babylon as a wise and incorruptible statesman, and a prophet who had the gift of interpreting dreams, till the overthrow of the Chaldean empire by the Medes and Persians.  By Darius the Mede he was treated with like honor (perhaps in connection with his interpretation of Belshazzar’s dream, chap. 5), being made chief of the three presidents whom he set over his whole realm, and a plot formed to destroy him was frustrated through God’s miraculous interposition and turned to the increase of his honor and influence; so that he continued to prosper “in the reign of Darius, and in the reign of Cyrus the Persian” (chap. 6).  He lived, therefore, to see the release of his countrymen from their long captivity, though it does not appear that he himself returned to his native land.  Probably he continued in the service of the Persian court to the day of his death.