Ezekiel — Chapter 40
In the twenty-fifth year of exile, the fourteenth after Jerusalem's fall, Ezekiel is transported in a vision to a high mountain in Israel and shown a man (angelus mensurando) with a measuring rod who proceeds to measure an enormous Temple complex (chs. 40-48). Lapide devotes the longest sustained commentary of his Ezekiel to these nine chapters, arguing that the Temple vision's primary reference is to the Church Militant (chs. 40-42), the New Covenant liturgy (chs. 43-46), the Holy Land of grace (ch. 47), and the heavenly Jerusalem (ch. 48).
Verse 1
The twenty-fifth year of captivity, in the beginning of the year, the tenth day of the month: Lapide carefully notes that the twenty-fifth year after the first captivity corresponds to the Jubilee year (every 50th, counting from the first captivity as year 1), making the Temple vision a vision of the ultimate Jubilee — the release from sin's captivity accomplished by Christ.
Verse 2
Brought to the land of Israel and set on a very high mountain: Lapide identifies the mountain as both Mount Zion (the earthly site) and allegorically as the height of contemplation from which alone the heavenly realities can be glimpsed. He cites Hugh of Saint Victor's De Arca Noe on the mountain of mystical vision.
Verse 3
The man with the appearance of bronze (similitudo quasi aspectus aeris) with a linen cord and a measuring rod: Lapide identifies this figure as the angel of the Lord (following Jerome) or as Christ Himself (following Origen), who measures the Church — 'mensura enim Dei est Christus' (Christ is God's measure). The measuring rod of six cubits plus a handbreadth has complex symbolism Lapide expounds at length.
Verse 4
Son of man, look with your eyes, and hear with your ears, and set your heart upon all that I will show you: Lapide develops an epistemology of prophetic vision — the full use of all senses and faculties under divine illumination, as distinct from ordinary natural knowledge. He connects to Aquinas's treatment of the light of prophecy (Summa II-II, qq. 171-174).
Verse 16
The windows of the gate and its vestibules had beveled jambs on both sides: Lapide reads the windows of the Temple as the five senses purified by grace — in the Temple of the soul, every opening to the external world must be 'beveled' (i.e., narrowed outward, wide inward) so that less of the world enters and more divine light radiates outward.