8.  To determine whether a symbol is a real transaction or seen only in vision, we must consider both its nature and the context.  When Ezekiel, at God’s command, visits the temple-court, digs in its wall, and sees the abominations practised there (chap. 8), we know from his own words (ver. 3) that the whole transaction was “in the visions of God.”  So also the remarkable vision of dry bones.  Chap. 37:1-14.  But the symbolical action that follows—­the joining of two sticks into one—­seems to be represented as real; for the people ask concerning it:  “Wilt thou not tell us what thou meanest by these?” (ver. 18), and the two sticks are in the prophet’s hand “before their eyes” (ver. 20).  The nature of the symbolical transaction recorded in Jer. 32:6-12—­the purchase of Hanameel’s field—­with the accompanying historical circumstances, shows that it was real.  From the nature of the vision of the chariot of God, on the contrary, which Ezekiel saw (chap. 1:10), as well as from the accompanying notices (chaps. 1:1; 8:1-4), we know that it was represented to the prophet’s inner sense, not seen with his outward eyes.  The moral character of the transactions recorded by Hosea (chaps. 1-3) has led commentators to decide against their literal occurrence.

In some cases we must remain in doubt whether the symbolical transactions are real or seen in vision.  How are we to understand, for example, the transactions recorded in Isa. chap. 20; in Jer. chap. 13:1-11; in Ezek. chap. 4?  Concerning such examples expositors will judge differently; but in either way of understanding them, their meaning and the instructions which they furnish are the same.

The subject of symbols will come up again in connection with that of prophecy.  At present we consider simply the general principles upon which they are to be interpreted.  Here we are to be guided first of all by the writer’s own explanations.  Where these are wanting we must carefully study the nature of the figures used, and the connections in which they occur.

The sacred writers very commonly indicate the meaning of the symbols which they employ.  Thus the prophet Isaiah is directed to loose the sackcloth from his loins, and put off his shoe from his foot, walking naked and barefoot.  Chap. 20:2.  Then follows the explanation of this symbolical transaction:  “Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and Ethiopia; so shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot,” etc. (ver. 3, 4).  For other examples see the symbol of the girdle (Jer. 13:1-7 compared with ver. 8-11); of the purchase of Hanameel’s field (Jer. 32:6-12 compared with ver. 13-15); of the removal of household stuff (Ezek. 12:3-7 compared with ver. 8-12); of the plumb-line (Amos 7:7, 8); of the four horns and four smiths (Zech. 1:18-21); and many other symbolical transactions which will readily occur to the student of Scripture.