For the life of the prophet prior to the vision which this chapter relates, and which constituted his call to that office, see Introduction. Ezekiel 1:1 Now; literally, and. The use of the conjunction indicates here, as in Jonah 1:1, that the narrative that follows links itself on to something that has gone before. In Exodus 1:1 and 1 Samuel 1:1 it may point to a connection with the book that precedes it. Here the sequence is subjective. We may think of Ezekiel as retracing the years of his life till he comes to the thirtieth. Then, as it were, he pulls himself up. That must be the starting point of what he has to say. Our English use of "now" is nearly equivalent to this. In the thirtieth year. I incline, following Origen, Hengstenberg, Smend, and others, to refer the date to the prophet’s own life. That year in Jewish reckoning was the age of full maturity. At that age the earlier Levites (Numbers 4:23, Numbers 4:20, Numbers 4:39, Numbers 4:43, Numbers 4:47) had entered on their duties. It is probable, though no written rule is found, that it was the normal age for the functions of the priesthood. In the case of our Lord (Luke 3:23) and of the Baptist it appears to have been recognized as the starting point of a prophet’s work. Jeremiah’s call as a "child" was obviously exceptional. Other theories are: (1) That the years are reckoned from the era of Nabopolassar, the father of Nebuchadnezzar, dating from his throwing off the sovereignty of Assyria, and giving here the date B.C. 595 (Michaelis, Rosenmuller, Ewald, and others); but against this it may be urged (a) that there is no evidence that that era was in use in Ezekiel’s time, and (b) that he nowhere else uses a double historical chronology. (2) That the years are reckoned from the discovery of the book of the Law in the reign of Josiah (2 Kings 22:8; 2 Chronicles 34:14), as a turning point or era in the history of Judah (Targum, Theodoret, Jerome, Havernick), which would again bring us to B.C. 595. This view is, however, open to the same objections as (1). We have no proof that the Jews ever reckoned from that event, and Ezekiel did not want, here or elsewhere, another point to reckon from, as far as his people’s history was concerned, than the captivity of Jehoiachin. In the fourth month. Both here and in verse 2 the months are probably reckoned from Abib, or Nisan, the month of the Passover, with which the Jewish year began (Exodus 12:2; Nehemiah 2:1; Esther 3:7), so that the fourth month, known by later Jews as Tammuz, would bring us to June or July. Among the captives (literally, the captivity) by the river of Chebar. By most earlier commentators the Chebar has been identified with the Chaboras of the Greeks (now the Khabour), which rises in Upper Mesopotamia, at Ras-el-Ain, and falls into the Euphrates at Carcesium, a city which modern geographers distinguish from the Carchemish of the Old Testament. Recent critics, however (Rawlinson, Smend, and others), have urged that this was too far north to be in the "land of the Chaldeans" (verse 3), or Babylon (2 Kings 24:16), and have suggested that the Chebar of Ezekiel is the Nahr-Malcha, or Royal Canal of Nebuchadnezzar, the greatest of that king’s irrigation works, to which, therefore, the name Chebar (i.e. uniting) would be appropriate. The identification of Chebar with the labor of 2 Kings 17:6, to which the ten tribes had been deported (whether, with Rawlinson, we think of that river as identical with the Chaboras, or still further north, near an affluent of the Tigris of the same name), must, for like reasons, be rejected. The two names are, indeed, spelt differently, with initial letters that do not interchange. The heavens were opened. The phrase, not found elsewhere in the Old Testament, appears in Matthew 3:16; John 1:51; Acts 7:56; Acts 10:11; Revelation 4:1. Visions of God. The words admit of three interpretations: (1) Great, or wonderful, visions; as in the "mountains of God" (Psalms 36:6), the "cedars of God" (Psalms 80:10), the "river of God" (Psalms 65:9); (2) visions sent from God; or (3) actual theophanies or manifestations of the Divine glory, of these (3) is most in harmony with what follows, here and elsewhere, on the phrase (comp. Ezekiel 8:3; Ezekiel 40:2; Ezekiel 43:3). Such a theophany constituted in his ease, as in that of Isaiah (Isaiah 6:1), Jeremiah (Jeremiah 1:9), Zechariah (Zechariah 1:8-14), his call to the office of a prophet. The visions may be thought of as manifested to his waking consciousness in an ecstatic state, and are thus distinguished from the dreams of sleep (comp. Joe 2:28 for the distinction between the two—"visions" belonging to the young, and "dreams" to the old). The visions of Balaam, seen in a "trance," but with his "eyes open" (Numbers 24:3, Numbers 24:4), and of St. Paul, "whether in the body or out of the body" he could not tell (2 Corinthians 12:2, 2 Corinthians 12:3), present suggestive parallels. Ezekiel 1:2 The fifth year of King Jehoiachin’s captivity. The date of this deportation stands as B.C. 599 (2 Kings 24:8-16; 2 Chronicles 36:9, 2 Chronicles 36:10), and thus brings us to B.C. 595 4 as the time of Ezekiel’s first vision. It was for him and for his fellow exiles a natural starting point to reckon from. It would have been, in one sense, as natural to reckon from the beginning of Zedekiah’s reign, as Jeremiah does (Jeremiah 39:1, Jeremiah 39:2), but Ezekiel does not recognize that prince—who was, as it were, a mere satrap under Nebuchadnezzar—as a true king, and throughout his book systematically adheres to this era (Ezekiel 8:1; Ezekiel 20:1; Ezekiel 24:1, et al.). About this time, but a year before, the false prophets of Judah were prophesying the overthrow of Babylon and the return of Jeconiah within two years (Jeremiah 28:3), and the expectations thus raised were probably shared by many of Ezekiel’s companions in exile, while he himself adhered to the counsels of the leter which Jeremiah had sent (Jeremiah 29:1-23) to the Jews of the Captivity. To one who felt himself thus apart from his brethren, musing over many things, and perhaps perplexed with the conflict of prophetic voices, there was given, in the "visions of God" which he relates, the guidance that he needed. They did not break in, we may well believe, suddenly and without preparation on the normal order of his life. Like other prophets, he felt, even before his call, the burdens of his time. and vexed his soul with the ungodly deeds of these among whom he lived. Ezekiel 1:3 The word of the Lord came expressly, etc.; literally, coming, there come the word of the Lord; the iteration having (as commonly in this combination in Hebrew) the force of emphasis. The phrase stands, as elsewhere, for the conscious inspiration which made men feel that Jehovah had indeed spoken unto them, and that they had a message from him to deliver. To give parallel passages would be to copy several pages from a concordance, but it may not be without interest to note its first (Genesis 15:1) and last (Malachi 1:1) occurrences in the Old Testament, and its reappear, race in the New Testament (Luke 3:2). Unto Ezekiel. We note the transition from the first person to the third; but it does not give sufficient ground for rejecting either verse 1 or verse 2, 3 as an interpolation. (For the prophet’s name, which appears only here and in Ezekiel 24:24, see Introduction; and for "land of Chaldeans," note on Ezekiel 24:1.) The hand of the Lord. Here again we haw a phrase of frequent occurrence, used of Elijah (1 Kings 18:46), of Elisha (2 Kings 3:15), of Daniel (Daniel 8:18; Daniel 10:10), of Isaiah (Isaiah 8:11), of St. John (Revelation 1:17). The "hand" of the Lord is the natural symbol of his power, and the phrase seems to be used to add to the consciousness of inspiration, that of a constraining, irresistible power. Ezekiel continually uses it (Ezekiel 3:14, Ezekiel 3:22; Ezekiel 8:1; Ezekiel 33:22; Ezekiel 37:1; Ezekiel 40:1). Ezekiel 1:4 A whirlwind came out of the north. What, we ask, was the meaning of this symbolism? In Jeremiah 1:13, Jeremiah 1:14 a like symbol is explained as meaning that the judgments which Judah was to suffer were to come from the north, that is, from Chaldea, upon the prophet’s countrymen. Here the prophet is himself in Chaldea, and what he sees is the symbol, not or calamities, but of the Divine glory, and that explanation is, accordingly, inapplicable. Probably the leading thought here is that the Divine presence is no longer in the temple at Jerusalem, It may return for a time to execute judgment (Ezekiel 8:4; Ezekiel 10:1, Ezekiel 10:19, Ezekiel 10:20), and may again depart (Ezekiel 11:23), but the abiding glory is elsewhere, and the temple is as Shitoh had been of old (Psalms 78:60). Ezekiel was looking on the visible symbol of what had been declared in unfigurative language by Jeremiah (Jeremiah 7:12, Jeremiah 7:14; Jeremiah 26:6, Jeremiah 26:9). That the north should have been chosen rather than any other quarter of the heavens is perhaps connected (1) with Job 37:22, where it appears as the region of "fair weather," the unclouded brightness of the "terrible majesty" of God; (2) with Isaiah 14:13, where "the sides of the north" are the symbols of the dwelling place of God. For the Jews this was probably associated with the thought of the mountain heights of Lebanon as rising up to heaven (Currey, on Ezekiel 1:4, in ’Speaker’s Commentary’), or with the fact that the "north side" of Zion (Psalms 48:2), as the site of the temple, was the "dwelling place of the great King." Parallels present themselves in the Assyrian hymns that speak of the "feasts of the silver mountains, the heavenly courts" (as the Greeks spoke of Olympus), "where the gods dwell eternally" (’Records of the Past,’ 3:133), and this ideal mountain was for them, like the Meru of Indian legend, in the farthest north. So, in the legendary geography of Greece, the Hyperborei, or "people beyond the north," were a holy and blessed race, the chosen servants of Apollo. Possibly the brilliant coruscations of an Aurora Borealis may have led men to think of it as they thought of the glory of the dawn or the brightness of the lightning, as a momentary revelation of the higher glory of the throne of God. (For the "whirlwind" as the accompaniment of a Divine revelation, see 1 Kings 19:11; Job 38:1; Acts 2:2.) A great cloud, etc. So far the signs of the approaching theophany were like those on Sinai (Exodus 19:16, Exodus 19:18) and Horeb (1 Kings 19:11). With a fire infolding itself; the Revised Version margin gives flashing continually. The Authorized Version suggests the thought of a globe of fire darting its rays through the surrounding darkness. The colour of amber; literally, the eye. The Hebrew word for "amber" (chashmal) occurs only here and in Isaiah 14:27 and Isaiah 8:2. It is almost absolutely certain that it does not mean what we know as "amber." The LXX. and Vulgate give electrum, and this, in later Greek and Latin authors, has "amber" for one of its meanings. Primarily, however, it was used for a metallic substance of some kind, specifically for a compound four parts of gold and one of silver (Pithy, ’Hist. Nat.,’ 23.4, s. 23). Some such compound is probably what we have to think of here, and so the description finds a parallel in Daniel 10:6; Revelation 1:15. This, in its ineffable brightness, is seen in the centre of the globe of fire. One may compare Dante’s vision of the Divine glory (’Paradise,’ 33:55). Ezekiel 1:5 The likeness of four living creatures. The Authorized Version is happier here in its rendering than in Revelation 4:6, where we find "beasts" applied to the analogues of the forms of Ezekiel’s vision. There the Greek gives ζῶα, as the LXX. does here, while in Daniel 7:3-7 we have θήρια In Ezekiel 10:15 they are identified with the "cherubim" of the mercy seat; but the fact that they are not so named here is presumptive evidence that Ezekiel did not at first recognize them as identical with what he had heard of those cherubim, or with the other like forms that were seen, as they were not seen, in the temple (1 Kings 6:29; 1 Kings 7:29), on its walls (2 Chronicles 3:7), and on its veil or curtain (Exodus 36:35). What he sees is, in fact, a highly complicated development of the cherubic symbols, which might well appear strange to him. It is possible (as Dean Stanley and others have suggested) that the Assyrian and Babylonian sculptures, the winged bulls and lions with human heads, which Ezekiel may have seen in his exile, were elements in that development. The likeness of a man. This apparently was the first impression. The "living creatures" were not, like the Assyrian forms just referred to, quadrupeds. They stood erect, and had feet and hands as men have. Ezekiel 1:6 We note the points of contrast with other like visions. (1) In Isaiah 6:2 each seraph has six wings, as each "living creature" has in Revelation 4:8. (2) In Revelation 4:7 the four heads are distributed, one to each of the "living creatures," while here each has four faces, and forms, as it were, a Janus quadrifrons. The wings are described more minutely in Revelation 4:11. Ezekiel 1:7 Their feet were straight feet, etc. The noun is probably used as including the lower part of the leg, and what is meant is that the legs were not bent, or kneeling. What we may call the bovine symbolism appears at the extremity, and the actual foot is round like a calf’s. The LXX. curiously enough gives "their feet were winged (πτερωτοὶ)." Burnished brass. Probably a shade less brilliant, or more ruddy, than the electrum of Eze 1:4 (see note there). Ezekiel 1:8 They had the hands of a man, etc. The prophet seems to describe each detail in the order in which it presented itself to him. What he next sees is that each of the four forms has two hands on each of its four sides. Nothing could supersede that symbol of activity and strength. Ezekiel 1:9 Their wings were joined, etc. As interpreted by Ezekiel 1:11 and Ezekiel 1:24, two of the wings were always down, and when the living creatures moved, two were extended upwards, so that their tips touched, and were in this sense "joined." When at rest, these were let down again (Ezekiel 1:24). They turned not, etc. We note the emphasis of the threefold iteration of the fact (Ezekiel 1:12, Ezekiel 1:17). None of the four forms revolved on its axis. The motion of what we may call the composite quadrilateral was simply rectilinear. Did the symbolism represent the directness, the straightforwardness, of the Divine energy manifested in the universe? Ezekiel 1:10 As for the likeness, etc. The Revised Version rightly strikes out the comma after "lion." The human face meets the prophet’s gaze. On the right he sees the lion, on the left the ox, while the face of the eagle is behind. What did the symbols mean? (1) The human face represents the thought that man, as made "after the image of God" (Genesis 1:27), is the highest symbol of the Eternal. So long as we remember that it is but a symbol, anthropomorphism is legitimate in thought, and appropriate in visions; though, like theriomorphism, it becomes perilous, and is therefore forbidden (Exodus 20:4; Deuteronomy 4:17) when it takes concrete form in metal or in stone. So Daniel (Daniel 7:9, Daniel 7:13) sees the "Ancient of Days" and "one like unto a son of man;" and St. John’s vision (Revelation 1:13) represents the same symbolism. (2) The lion had been the familiar emblem of sovereignty, both in the temple of Solomon (1 Kings 7:29) and in his palace (1 Kings 10:20; 2 Chronicles 9:18:19). So, in Genesis 49:9, it is the symbol of the kingly power of Judah, and appears with a yet higher application in Revelation 5:5; while, on the other hand, it represents one of the great monarchies of the world in Daniel 7:4. Its modern heraldic use in the arms of England and elsewhere presents yet another analogue. (3) The ox had appeared, as here, so also in 1 Kings 7:25, 1 Kings 7:44, in company with the lion, notably in the twelve oxen that supported the "sea" or "laver" in the temple. Here also we have a kind of sovereignty—the natural symbol of a strength made subservient to human uses. Both the lion and the ox, as we have seen, may have become familiar to Ezekiel as a priest ministering in the temple or as an exile. (4) The eagle was, in like manner, though not taking its place in the symbolism of the temple, the emblem of kingly power, and is so employed by Ezekiel himself in Ezekiel 17:3, Ezekiel 17:7; while in Daniel 7:4 the lion has eagle’s wings (comp. Hosea 8:1; Isaiah 46:11; Obadiah 1:4; Habakkuk 1:8). In Assyrian sculpture Nisroch (the name is cognate with the Hebrew for "eagle," nesher) appears as an eagle-headed human figure, and is always represented as contending with or conquering the lion and the bull. The facts suggest the inference (1) that Ezekiel may have seen this symbol; (2) that over and above the general thought that all the powers of nature are subject to the government of God, there was also the more specific thought that the great kingdoms of the earth were but servants of his, to do his pleasure? The reproduction of the fourfold form, with the variation already noticed, in Revelation 4:7, is every way suggestive, and it is, at least, a natural inference that the symbols had acquired a new significance through the new truths that had been revealed to the seer of Patrons; that the human face may have connected itself with the thought of the Son of man who shared in the glory of the Father; the ox with that of his sacrifice; the lion with that of his sovereignty over Israel, as the Lion of the tribe of Judah (Revelation 5:5); the eagle with that of his bearing his people as on eagles’ wings, into the highest heavens (Exodus 19:4; Deuteronomy 32:11) The patristic interpretation, which finds in the four living creatures the symbols of the four evangelists, must be considered as the play of a devout imagination, but not as unfolding the meaning of either Ezekiel or St. John. In the later Jewish tradition the four forms are assigned, taking Ezekiel’s order, to the tribes of Reuben, Judah, Ephraim, and Dan, as the "standards" (Numbers 2:2) which they generally bore when encamped in the wilderness; but this is obviously outside the range of the prophet’s thoughts. Ezekiel 1:11 Thus were their faces: and, etc.; better, with Revised Version, and their faces and their wings were separate above; i.e. were stretched upward, touching the neighbouring wings at the tip, and so "joined," while the other two covered the bodies and were never stretched (comp. Isaiah 6:2). Ezekiel 1:12 Whither the spirit was to go, etc. The description passes on to the originating force of the movement of the mysterious forms. The Hebrew noun may mean "breath," "wind," or "spirit," the meanings often overlapping one another. Here the higher meaning is probably the true one. The "Spirit" (as in Genesis 1:1; Genesis 6:3; Psalms 104:30; Psalms 139:7; Isaiah 40:7, Isaiah 40:13; and in Ezekiel himself, passim) is the Divine Source of life in all its forms, especially in its highest form, moral, intellectual, spiritual. It is this which gave unity and harmony to the movements of the "living creatures," as it gives a life, harmony, and unity to all the manifold manifestations of the might of God of which they were the symbols. (On "they turned not," see note on Ezekiel 1:9.) Ezekiel 1:13 Like burning coals of fire, etc. It may not be amiss to note the fact that the phrase throughout the Bible denotes incandescent wood. The nearest approach to its use by Ezekiel is in 2 Samuel 22:9, 2 Samuel 22:13. For "lamps," read, with the Revised Version, "torches." Here the vision of Ezekiel, in which the living creatures were thus incandescent, bathed, as it were, in the fire that played around them, yet not consumed, followed in the path of previous symbols—of the burning bush (Exodus 3:2), of the pillar of fire by night (Exodus 13:22), of the fire on Sinai (Exodus 19:18), of the "fire of the Lord" (Numbers 11:1-3), and the "fire of God" (2 Kings 1:12). Speaking generally, "fire," as distinct from "light," seems to be the symbol of the power of God as manifested against evil. "Our God is a consuming Fire" (Deuteronomy 4:24; Hebrews 12:29). The red light of fire has in it an element of terror which is absent from the stainless white of the eternal glory, or from the sapphire of the visible firmament. Lightning (comp. Exodus 19:16; Exodus 20:18; Daniel 10:6; Revelation 4:5; Revelation 8:5; Revelation 11:19; Revelation 16:18). Ezekiel 1:14 Ran and returned. Compare the "to and fro" of Zechariah 4:10. The comparison implies at once suddenness (as in Matthew 24:27) and overwhelming brightness. Ezekiel 1:15 Behold one wheel, etc. As the prophet gazed, yet another marvel presented itself—a "wheel" was seen. It is "by" or "beside" (Revised Version) the living creatures, and "for each of the four faces thereof" (Revised Version); i.e. as the next verse states definitely, there were four wheels. We may compare the analogues of the "wheels" of fire in the theophany of Dan 7:9, and the chariot of the cherubim in 1 Chronicles 28:18. Ezekiel 1:16 Like unto the colour of a beryl. The Hebrew for "beryl" (tarshish) suggests that the stone was called, like the turquoise, from the region which produced it. Here and in Daniel 10:6 the LXX. leaves it untranslated. In Exodus 28:20 we find χρυσόλιθος; in Ezekiel 10:9 and Ezekiel 28:13 ἄνθραξ, i.e. carbuncle. It is obvious, from this variety of renderings, that the stone was not easily identified. Probably it was of a red or golden color, suggesting the thought of fire rather than the pale green of the aquamarine or beryl (see especially Daniel 10:6). They four had one likeness, etc. A closer gaze led the prophet to see that there was a plurality in the unity. For the one "wheel" we have four; perhaps, as some have thought, two wheels intersecting at right angles, perhaps, one, probably seen behind, perhaps also below, each of the living creatures. They are not said actually to rest upon it, and the word "chariot" is not used as it is in 1 Chronicles 28:18. They would seem rather to have hovered over the wheels, moving simultaneously and in full accord with them. The "wheels" obviously represent the forces and laws that sustain the manifold forms of life represented by the "living creatures" and the "Spirit." In each case the number four is, as elsewhere, the symbol of completeness. A wheel in the midst of (within, Revised Version) a wheel; i.e. with an inner and outer circumference, the space between the two forming the "ring" or felloe of 1 Chronicles 28:18. Ezekiel 1:17 When they went, etc. The meaning seems to be that the relative position of the wheels and the living creatures was not altered by motion. On "they turned not," see note on Ezekiel 1:9. All suggests the idea of orderly and harmonious working. Ezekiel 1:18 As for their rings, etc. The "rings" or "felloes" of the wheels impressed the prophet’s mind with a sense of awe, partly from their size, partly from their being "full of eyes." These were obviously, as again in Ezekiel 10:12, and in the analogues of the "stone with seven eyes" in Zechariah 3:9; Zechariah 4:10, and the "four beasts [i.e. ’living creatures’] full of eyes," in Revelation 4:6, symbols of the omniscience of God working through the forces of nature and of history. These were not, as men have sometimes thought, blind forces, but were guided as by a supreme insight. Ezekiel 1:19 The wheels went by them; better, with Revised Version, beside them; i.e. moving in parallel lines with them. And when the living creatures went, etc. The truth embodied in the coincident movements of the "living creatures" and the "wheels," is the harmony of the forces and laws of nature with its outward manifestations of might. In the two directions of the movement, onward and upward—when the living creatures were lifted up—we may see (1) the operations of the two when they are within the range of man’s knowledge, and, as it were, on the same plane with it; and (2) those which are as in a higher region beyond his ken. Ezekiel 1:20 Whithersoever the spirit was to go, etc. The secret of the coincidence of the movements of the "living creatures" and of the "wheels" was found in the fact, which the prophet’s intuition grasped, that the phenomena of life and law had one and the same originating source. For "the spirit of the living creature" (singular, because the four are regarded as one complex whole), the LXX; Vulgate, and Revised Version margin, give "the spirit of life," a rendering tenable in itself, but the contextual meaning of the word is in favour of the Authorized Version and the Revised Version text. Ezekiel 1:21 When those went, these went. The words, strictly speaking, add nothing to the previous description; but the prophet appears to have wished to combine what he had before said separately, so as to make the picture complete, before passing on to the yet more glorious vision that next met his gaze. Ezekiel 1:22 And the likeness of the firmament, etc. The word is the same as that in Genesis 1:1-31, passim; Psalms 19:1; cf. 1; Daniel 12:3. It meets us again in verses 23, 25, 26, and in Daniel 10:1, but does not occur elsewhere in the Old Testament. What met the prophet’s eye was the expanse, the "body of heaven in its clearness" (Exodus 24:10), the deep intense blue of an Eastern sky. Like the colour of the terrible crystal, etc. The Hebrew noun is not found elsewhere. Its primary meaning, like that of the Greek κρύσταλλος, is that of "cold," and I incline therefore to the margin of the Revised Version, "ice." Rock crystal, seen, as it is, in small masses, and in its pure colourless transparency, hardly suggests the idea of terror; but the intense brightness of masses of ice, as shining in the morning sun, might well make that impression. Had Ezekiel seen the glories of a mountain throne of ice as he looked up, on his nay from Palestine to Chaldea, at the heights of Lebanon, or Hermon, and thought of them as the fitting symbol of the throne of God? We note, in this connection, the use of "terrible" in Job 37:22 (see note on Job 37:4). Ezekiel 1:23 Under the firmament, etc. The description must be read as completing that of Eze 1:11. The two upper wings of the "living creatures" were not only stretched out, but they pointed to the azure canopy above them, not as sustaining it, but in the attitude of adoration. Nature, in all her life phenomena, adores the majesty of the Eternal. Ezekiel 1:24 The noise of their wings, etc. The wings representing the soaring, ascending elements in nature, their motion answers to its aspirations, their sounds to its inarticulate groanings (Romans 8:26) or its chorus of praise. The noise of great waters may be that of the sea, or river, or torrents. Ezekiel’s use of the term in Ezekiel 31:7, in connection with the cedars of Lebanon, seems in favour of the last. On the other hand, in Ezekiel 27:26; Psalms 29:3; Psalms 107:23, the term is manifestly used for the seas. The thought appears again in Revelation 1:15; Revelation 19:6. In Psalms 29:3, et al; the "voice of the Lord" is identified with thunder. For the voice of speech, which wrongly suggests articulate utterance, read, with the Revised Version, a noise of tumult. Ezekiel 1:25 And there was a voice from the firmament. Revised Version gives above. The prophet’s silence suggests that what he heard was at first ineffable, perhaps unintelligible. All that he knew was that an awful voice, like thunder (comp. John 12:29), came from above the expanse of azure, and that it stilled the motion of the wings, working peace, as in the midst of the endless agitations of the universe. The wings that had been stretched upward are now folded, like the others. Ezekiel 1:26 The likeness of a throne. The greatest glory was kept to the last. High above the azure expanse was the likeness of a throne (we note the constant recurrence of the word "likeness," nine times in this one chapter, as indicating Ezekiel’s consciousness of the vision character of what he saw). The idea of the throne of the great King first appears in 1 Kings 22:19, is frequent in the Psalms (Psalms 9:4, Psalms 9:7; Psalms 11:4; Psalms 45:6), notably in Isaiah 6:1. In the visions of St John (Revelation 1:4, and passim) it is the dominant, central object throughout. As the appearance of a sapphire stone. The intense blue of the sapphire has made it in all ages the natural symbol of a heavenly purity. Ezekiel’s vision reproduces that of Exo 24:10. It appears among the gems of the high priest’s breastplate (Exodus 28:18; Exodus 39:11) and in the "foundations" of Revelation 21:19. The description of the sapphire given by Pliny (’Hist. Nat.,’ 37.9), as "never transparent, and refulgent with spots of gold," suggests lapis lazuli. As used in the Old Testament, however, the word probably means the sapphire of modern jewellery. A likeness as of the appearance of a man. The throne, the symbol of the sovereignty of God over the "living creatures" and the "wheels," over the forces and the laws which they represented, is not empty. There was "a likeness as of the appearance" (we note again the accumulation of words intended to guard against the thought that what was seen was more than an approximate symbolism) "of a man." In that likeness there was the witness that we can only think of God by reasoning upward from all that is highest in our conceptions of human greatness and goodness, and thinking of them as free from their present limitations. Man’s highest thought of God is that it is "a face like his face that receives him." He finds a humanity in the Godhead. It is noticeable that this preluding anticipation of the thought of the Incarnation, not recognized in the vision of Moses (Exodus 24:10) or Isaiah (Isaiah 6:1), appears prominently in the two prophets of the exile—here and in the memorable Messianic vision of "One like unto the [’a,’ Revised Version] Son of man" in Daniel 7:13. What might have been perilously anthropomorphic in the early stages of the growth of Israel, when men tended to identify the symbol with the thing symbolized, was now made subservient to the truth which underlies even anthropomorphic thought (comp. Revelation 1:13). Irenaeus (’Adv. Haer.,’ 4.20. 10), it may be noted, dwells on the fact that Ezekiel uses the words, "’haec visio similitudmis gloriae Domini,’ ne quis putaret forte eum in his proprie vidisse Deum." Ezekiel 1:27 As the colour of amber. The "amber" (see note on Ezekiel 1:4) represents the purity and glory of the Divine nature—the truth that "God is light" in his eternal essence. The "fire" which, here as ever, represents the wrath of God against evil, is round about within it, i.e. is less absolutely identified with the Divine will, of which it is yet an almost constant manifestation. It is, in the language of the older logicians, an inseparable accident rather than part of its essential nature. Ezekiel 1:28 As the appearance of the bow. The glorious epiphany was completed, as in Revelation 4:3 and Revelation 10:1, by the appearance of the rainbow. The symbol of God’s faithfulness, and of the hope that rested on it (Genesis 9:13). was seen in the glory of the Divine perfection, even in the midst of the fire of the Divine wrath. Mercy and love are thought of as over arching all the phenomena of the world and its history, attempering the chastisements which are needed for those with whom that love is dealing. The whole complex appearances of Ezekiel’s descriptions, including the arch of prismatic colours, finds its nearest natural analogue, as has been before suggested (note on verse 4), in the phenomena of the Northern Lights. I fell upon my face. As in Ezekiel 3:23; Daniel 8:17; Revelation 1:17, the prostrate attitude of lowliest adoration, the dread and awe of one who has seen the King, the Lord of hosts, and vet survives, was a preparation for the more direct revelation to his consciousness of the Word and will of Jehovah (comp. Dante ’Inferno,’ 3:136; 5:142). BY VARIOUS AUTHORS Exile and captivity. It is not the soil which a people till that makes that people a nation. The Jews have more than once furnished a striking illustration of this principle; for no nation has suffered more from banishment and dispersion, and no nation has more tenaciously clung to its nationality, or more effectively preserved it in circumstances the most unfavourable. It is its religion which makes a people a nation; even more than a common language, a common ancestry, and common traditions. It has ever been so conspicuously with the Jews. The record of their captivity in the East is a record of their religious experience; the literature of their captivity is the literature of their prophets, amongst whom Ezekiel occupies a place of prominence and interest. His figure, as we see him in imagination, "among the captives by the river of Chebar," is historically picturesque; but it is also suggestive of sacred and precious truth. I. THE AND EXILE OF JUDAH AND ISRAEL MUST BE AS BY GOD ON ACCOUNT OF THEIR . Although much obscurity gathers around the earlier history of the "chosen people," one fact stands out in undisputed clearness—they were a people prone to idolatry and rebellion against Jehovah. Their own historians, men proud of their descent from Abraham, Isaac, and Jacob, men themselves profoundly attached to the one true God, record with unsparing fidelity the defections of their countrymen from the service and worship to which they were bound by every tie of gratitude and loyalty. Apostasy was not confined to any class; kings and subjects alike did wickedly in departing from God. As a nation they sinned, and as a nation they suffered. Surrounded by people more powerful than themselves—by Egypt, by Phoenicia, by Assyria—their strength lay in their pure faith and their spiritual worship. But again and again they yielded to temptation, and fell into the idolatries practised by surrounding peoples. The punishment was foretold, the warning was repeated; but all was in vain. And it was in fulfilment of prophetic threats that the inhabitants, first of Northern and then of Southern Palestine, were transported to the East, and condemned to the existence which awakened their pathetic lamentations, when, strangers in a strange land, they wept when they remembered Zion. Ezekiel, when he awoke to a consciousness of his prophetic mission, found himself amongst those who were bearing the penalty due to their follies and sins. II. THE AND EXILE OF JUDAH AND ISRAEL WERE THE OF THE RAISING UP AMONG THEM OF GREAT AND LEADERS. It is obvious that, when separated from their metropolis and their temple, when denied the religious privileges to which their fathers had been accustomed, the Jews stood very especially in need of men who, by their character, their knowledge, their sympathy, and their moral authority, should rally the courage, inflame the piety, and inspire the hope of their countrymen. And it is a proof of God’s wonderful care and kindness that the Hebrews in their captivity were not left without such men. A noble, heroic, and saintly band they were; and right well did they fulfil a mission of no ordinary difficulty. It is sufficient to name Ezra and Nehemiah, who were commissioned to lead bands of the exiles back to the sacred soil; and Ezekiel and Daniel, who were directed to instruct their fellow countrymen in religious truth, to admonish and to comfort them, and to utter to the heathen nations around words of faithful warning. III. THE AND EXILE OF JUDAH AND ISRAEL WERE THE MEANS OF TO THE NATION AND AND . 1. There were negative advantages. By means of the Captivity, the chosen nation was finally and forever delivered from the sin of idolatry. The witness of the prophets, the stern discipline of adversity, the opportunity of reflection and repentance, were not in vain. 2. There was this great positive advantage accruing to Israel through the exile in the East—the people were encouraged to turn to the Lord whom they had forsaken, to seek reconciliation and restoration, and to make vows of obedience and fidelity to him to whom their allegiance was justly due.—T. Visions of God. God is; God lives; God everywhere and forever works and manifests himself. But spirit is only apprehensible by spirit. And the created intelligence finds its noblest exercise in tracing the presence and recognizing the attributes of the Supreme. An especial revelation was accorded to the prophets; but one great end of this special revelation doubtless was that by their intermediation and ministry men generally might be encouraged to look upwards, and to behold the gracious face of their Father in heaven. I. MAN’S FOR THE VISION OF GOD. This is often denied by those who seem to delight in degrading man to a mere observer of natural phenomena. But as upon earth the knowledge of our fellow men is more precious and excellent than the knowledge of material processes and physical laws; so do we find the full scope for the highest powers of our being when we pass from his works to the Divine Worker, and from his children to the Father of the spirits of all flesh. Whether we call the faculty the higher reason, or spiritual faith, there is a faculty by which we gain knowledge of the Author of our being. The greatest men have been those who have enjoyed the clearest vision of God. Such vision is possible only to natures endowed with intelligence, with moral capacity, with a free and spiritual faculty. Such natures "look unto him, and are lightened." In his light they see light. It is the especial privilege of the pure in heart that they "see God." Only the superstitious and ignorant can suppose that he who is the Eternal, Immortal, and Invisible is apprehended by sense. He is seen by the cleansed, illumined vision of the soul. II. MAN IS SUBJECT TO MANY WHICH PREVENT HIM FROM AND THIS VISION. God is Reason. and the nature must be rational which is to commune with him. There are many who, gifted with powers of intellect, rise to a rational apprehension of him who is the Eternal Law and Order behind all phenomena which appeal to sense. But God is Righteousness, Holiness, and Love, and the nature must be moral, and morally susceptible and loving, which is to experience a fuller communion with him. Worldliness, the absorption in the outward show of things; sin, the repugnance to submissive contact with the pure and blessed Spirit;-these are the hindrances which prevent men from seeing God. The eyes of the blind must be opened, the scales must fall from them, before the glorious vision of perfect goodness can be enjoyed, before the spirit of man can sun itself in the light of the Divine countenance. III. THERE WERE MORAL FOR A SPECIAL AND VISION OF GOD. Doubtless those who were summoned to be the vehicles of Divine truth to their fellow men were providentially selected and fitted for the office. Certain times, places, circumstances of various kinds, were chosen with this end in view. But we are more concerned with those moral preparations which made men meet to see "visions of God." We especially note two characteristics of all honoured with this capacity and faculty. 1. Humility and receptivity. God reveals himself to the lowly, while he rejects the proud. Man must empty himself of self-conceit, self-righteousness, and self-confidence, in order that he may be filled with the Divine nature. 2. Aspiration. The look must be heavenward; the desire and longing must be Godward. "As the hart panteth after the water brooks, so panteth my soul after thee, O God!" IV. AID HAS EVER BEEN USED TO MEN, AND TO ENABLE THEM TO VISIONS OF GOD. As a matter of fact, man does thus help his fellow man. Ezekiel brought God near to the hearts of the children of the Captivity. Readers of the inspired Scriptures have always been indebted to prophets and apostles for spiritual help; God himself has spoken through the enlightened nature of his special ministers, and his voice has thus reached multitudes who were profoundly in need of teaching, of guidance, of consolation. And this service is being rendered today. In the Church of Christ visions of God are daily enjoyed; and for those visions Christians are indebted to the agency, the ministry, of their fellow men. The service is constantly rendered, and is as constantly acknowledged with gratitude and appreciation. . A clearer and completer vision of God is attained by those who are brought spiritually into contact with Jesus Christ, the Son of the Father, and the true Light. A fuller illumination is effected by the agency of the Holy Spirit, whose presence has, ever since Pentecost; more abundantly enriched the Church. The children of the Captivity were indebted to Ezekiel for aid in recognizing and rejoicing in the eternal light; but we are far more under obligation to him who has come forth from God, and has gone to God, and who has assured us, "He that hath seen me hath seen the Father."—T. The Lord’s word and the Lord’s hand. The prophet felt and knew that God was drawing near to him. This experience he could only express in language drawn from human relations. Spiritual realities were by him expressed in terms derived from the acts of bodily life. The "word" and the "hand" here spoken of are metaphorical, but they are strictly true; i.e. the just idea is, as far as may be by language and emblem, thus conveyed to our mind. If God reveal himself to man, it must be by means of the characteristics of man’s spiritual nature; and such characteristics are pictured in the expressions here employed by Ezekiel. The "word" of the Lord means one thing, the "hand" another; yet the employment of both expressions is necessary in order to convey, with anything like completeness, the penetration of the prophet’s nature by Divine truth, the commission of the prophet to undertake Divine service. I. THE AND OF THE MIND TO RECEIVE THE TRUTH. The word is the expression of the thought. The Divine word is the utterance of the Divine thought, and the Divine thought is truth. The expression here used implies a community of nature between man and God. God has thoughts and purposes which concern man’s good; and man’s highest well being is dependent upon the introduction of these into his spiritual nature. Man has not simply to hear and understand the word; it is for him to welcome and retain and ponder it, as a precious possession and a mighty power. The word of God, no doubt, came in a special sense to the prophets; there was a directness, an absence of any intermediary, in this communication. Through the prophet the word came to the people, to whom it might and did prove a word of enlightenment, of warning, of encouragement. That this might be so, the prophet’s nature needed to be yielded up to the penetrating, purifying, illumining grace of God himself. II. THE AND OF THE WILL TO DIVINE . The "hand of the Lord" is an expression frequently met with in the Scriptures. Nehemiah acknowledges the "good hand of God upon him." To interpret the expression, it must be remembered that the hand is the symbol of activity, of the practical nature, of direction, of control, of protecting power. Now, a man could not fulfil prophetic functions simply by hearing the word of the Lord; there was something for him to do. In truth, the relations between God and man are such that it is necessary that God should command, and that man should obey. And if this is true of men generally, it is manifestly true of those who were called to the prophetic office. They had need not simply of revelation, but of guidance, of authority exercised and conveyed. What is this but to say that they needed that the hand of the Lord should be upon them? It must be remembered that the Prophet Ezekiel discharged his ministry, both by the communication verbally of Divine messages, and by the performance of certain actions. Of these actions some were symbolical, and others were directly and obviously instructive and directive. Thus the prophet needed, not merely the word of the Lord to enter his mind, but the hand of the Lord to control and govern his conduct. . True religion is twofold. It enjoins upon us (1) the reception of Divine truth, as graciously revealed in various ways to the human intelligence; and (2) the subjection to Divine authority, as exercised with wisdom and compassion by him whose omnipotent hand can both point out the path of duty and service, and can clear away every obstacle which might prevent that path being pursued.—T. Ezekiel 1:4-25 The glory of the Eternal. This marvellous vision, which has correspondences with others to be found in Scripture, must be interpreted in the light of the prophet’s peculiar genius and imagination, and in the light of the canons and customs of ancient and Oriental art. To find significance in every detail would be to indulge an idle curiosity; to dismiss the figures as the product of an imagination dissociated from truth would be irrational and irreverent. It is plain that Ezekiel was possessed, and all but overwhelmed, by a conviction of the glorious attributes and universal sway of God. The imagery under which he conceived and represented the Divine presence and government is altogether different from either classical or modern art; but it would be a narrow pedantry which on this account would repudiate it as valueless or ineffective. In fact, it is opulent, varied, and impressive. Everything earthly must come short of setting forth Divine glory; yet much is communicated or suggested by this vision of the majesty of the Eternal which may aid us to apprehend God’s character, and reverently to study God’s kingly operations carried on throughout the universe. I. THE GLORY OF THE ETERNAL IS SEEN IN NATURAL FORCES. It was in these, as in a setting, that the more specific forms discerned by the prophet were enshrined. The stormy wind from the north, the great cloud with its flashing fire, the amber brightness gleaming about it,—all these are manifestations of an unseen but mighty power, recognized by the spirit as Divine. This is certainly a stroke of the true artist, first to portray the material, the vehicle, and then to proceed to paint in the more defined symbolic figures. The modern doctrine of the correlation and convertibility of forces points us to the unity which is at the heart of all things, and convinces us that we are in a universe, a cosmos, which, if it is to be explained by any rational and spiritual power behind it, must be explained by a power which is undivided and single. Poets and prophets alike find scope for their imagination in connecting all the phenomena and the forces of nature with the creative Spirit conceived as revealed by their means. II. THE GLORY OF THE ETERNAL IS SEEN IN LIVING . There is, of course, no intention to picture any actually existing animals under the imagery of the verses 5-14. But we have a symbolic representation of life. Every observer is conscious that, in passing from mechanical and chemical forces to consider the manifold forms of life, he is climbing, so to speak, to a higher platform. Living beings, in all their wonderful and admirable variety of structure and of formation, are witnesses to the wisdom and the power of the Creator. Let Science tell us of the order and of the process of their appearing; the fact of their appearing, in whatever manner, is a welcome taken of the Divine interest in this earth and its population. If the poet delights to trace God’s splendour in "the light of setting suns," the physicist may with equal justice investigate in organic nature the handiwork of the All-wise. Late is the work of the living God, in whom all creatures "live, and move, and have their being." A lifeless planet would lack, not only the interest with which our earth must be regarded, but something of the evidence which tells us God is here, and is ever carrying out his glorious plans. III. THE GLORY OF THE ETERNAL IS SEEN IN HUMAN . Each living one in the prophet’s vision possessed a fourfold aspect or countenance; the combination being intended to enrich our conceptions of the handiwork of God, and the witness of that handiwork to him. Interpretations differ; but it is not uncommon to recognize in the ox the sacrificial, in the lion the powerful and regal, in the eagle the aspiring, elements, added to the true humanity, and combining with it to complete the representation. The four Gospels have been generally regarded as exhibiting severally these four characteristics; and accordingly the symbol of Matthew is the man, of Mark the lion, of Luke the ox, of John the eagle. IV. THE GLORY OF THE ETERNAL IS SEEN IN . The wheels had their rings or felloes "full of eyes round about." This is symbolical of understanding, because sight is the most intellectual of the senses, the eye being the medium of the greater part of our most valuable knowledge of the world without. Conscious intelligence can only arise through participation in the Divine nature; it is the subject, not the object, of knowledge. In an especial manner the intellect witnesses to the glory of God, for by it we have insight into the Divine reason. In the exercise of the prerogative of knowledge and judgment, in insight and intuition, we are putting forth powers which are in themselves among the most splendid and convincing testimonies to "the Father of lights." V. THE GLORY OF THE ETERNAL IS SEEN IN . The prophet in his vision heard the noise of the wings of the living ones, and the voice above the firmament—appealing to the sense, not of sight, but of hearing. It is perhaps not fanciful to discern here a conscious, voluntary witness to God borne by his creation, and especially by those endowed with the human prerogative of speech, as the utterance and expression of thought and reason. The music of the spheres, the voice of the stars, "the melody of woods and winds and waters," all testify to God. The poet represents the heavenly bodies as "Forever singing as they shine, ’The hand that made us is Divine.’" Yet the articulate, definite, and intelligible utterances of beings endowed with intellect and with speech are necessary to enrich and to complete the chorus of adoration and praise offered by earth to heaven. The tongue, "the glory of the frame," has its place to fill, its witness to bear, in the service of the vast, illimitable temple. VI. THE GLORY OF THE ETERNAL IS SEEN IN THE AND HARMONY BETWEEN HEAVEN AND EARTH. The living creatures had wings by which they soared into the sky; they reposed and ran, however, upon wheels, by which they maintained their connection with the solid ground. This remarkable combination of wings and wheels seems to point to the twofold aspect of all creation. All things have an earthly and a heavenly side. If wheels alone were provided, earth would seem cut off from heaven; if wings alone, the terrestrial element would be lacking, which would be a contradiction to obvious fact. Man has a body, and bodily needs and occupations, which link him to the earth; but he has also a spiritual nature and life which witness his relation to the ever-living God—the Spirit who seeketh such to worship him as worship in spirit and in truth. Yet his whole nature is created by God, and redeemed by Christ; and his service and sacrifice, in order to being acceptable, must be undivided and complete. Whether we regard the nature of the individual man, or regard the Church which is the body of Christ, we are constrained to acknowledge that all parts of the living nature—body, soul, and spirit—are summoned to unite in revealing to the universe the incomparable majesty and glory of God.—T. Ezekiel 1:26-28 He who is upon the throne. There is a natural tendency to clothe the spiritual in material form, and thus to bring the invisible and impalpable within the range and sphere of sense. It must not be supposed that, when the inspired writers, in this and similar passages, depict in imagery of material splendour the presence of the Almighty, they are misled by their own language, and forget that "God is a Spirit." Their aim is to represent, in such a way as shall impress the mind, the glorious attributes of the Eternal, to suggest the relations which he sustains to his creatures, and to inspire those emotions which are becoming to the subjects of Divine authority in approaching their rightful King. Thus understood, the language of this passage is fitted to help us to conceive aright of him whom no man hath seen. I. THE AND OF THE DIVINE BEING. The living creatures are depicted as above the earth, but below the heavens. Above the firmament that was over their heads, the prophet in his vision saw the dim form which shadowed forth the presence of the Eternal. Position, we know, is relative, and it would be absurd to take this representation as literal. Yet how instructive and inspiring is this picture! Ezekiel took the same view of the great Author of all being as was taken by Isaiah, who saw the Lord "high and lifted up." Raise our thoughts as we may, God is still immeasurably above us. When we speak of him as "the Most High," we are striving, in such language, to set forth his infinite superiority to ourselves and to all the works of his hands. II. THE AND OF THE DIVINE BEING. A throne speaks, not only of greatness, but of power and of right to rule. God is the King, to whose sway all creation is subject, and to whose moral authority all his creatures who are endowed with an intelligent and voluntary nature should delight to offer a glad obedience. His commands are the laws which we are bound to obey; his voice is for us the welcome voice of rightful authority. The religion of the Bible is a religion which enjoins and requires obedience and subjection. Christianity is the revelation of a kingdom which is righteousness, peace, and joy in the Holy Ghost. III. THE OF THE DIVINE BEING. Such language may at first hearing sound almost daring. And nothing would be further from the truth than to suggest that the Deity is subject to human frailties and infirmities, such as the heathen—both savage and cultivated—have been in the habit of attributing to their gods. But there is great significance in the language of Ezekiel, when he tells us that upon the throne of universal empire "there was the appearance of a man." We have thus brought before us the glorious truth that the human nature is akin to the Divine. We can reason to some extent from our own thoughts and feelings to those of the Infinite Spirit. The resemblance is of course partial, but it is real. And believers in the Incarnation cannot but recognize the justice and the preciousness of this representation of the prophet. IV. THE OF THE DIVINE BEING. Ezekiel uses all the resources of nature to invest his representation of the Eternal with unapproachable splendour. He failed, where all must fail, in the attempt to portray that which cannot be portrayed. His language, glowing as it is, gives but hints and suggestions of glory which surpasses human apprehension. Yet, as he speaks of sapphire and amber, of fire and brightness, we feel that his mind was impressed with the Divine glory, and that his description is fitted to awaken our profoundest and lowliest reverence and adoration. V. THE MERCY OF THE DIVINE BEING. No picture of the character and attributes of the Supreme would be complete which did not include mercy. Man stands pressingly in need of the Divine compassion. His weakness, his sin, his helplessness, are such, that Divine pity is his only hope. Now, the bow in the cloud is the emblem of mercy. The rain, the dense dark clouds, the floods upon the earth, represent affliction, chastisement, distress. But the sun of grace and kindness shines through the gloom; the rainbow spans the sky, and its beauty cheers the soul of the beholder, as with an assurance of compassion, as with a promise of relief. Mercy is the crowning attribute of the Supreme. God is our King and Judge; but he has not forgotten to be gracious; he is also our Father and our Saviour.—T. Reverence. In order that the prophet might be prepared to discharge his prophetic ministry aright, it was necessary that, in the first place, he should experience a just conception of the greatness, holiness, and authority of the Being by whom he was commissioned. He could only then appear in a proper attitude before men when he had found what was his proper attitude before God. The fear of the King of heaven alone could preserve him from any fear of those whom he was directed to visit as an authorized ambassador. Hence there was first afforded to Ezekiel a vision of the Eternal Majesty—a vision which doubtless often recurred to his memory when he was fulfilling the duties devolving upon him as the servant and messenger of Jehovah to men, and when he encountered incredulity, neglect, scorn, or opposition. I. MAN HAS A NATURE CAPABLE OF . Fear is one thing, reverence is another. Fear is awakened by the sense and apprehension of personal danger; reverence is enkindled by the sight of supreme goodness, purity, and power. It may be base to fear; it must be honourable and profitable to venerate. It is the prerogative of man to recognize, to admire, to adore supreme excellence. II. GOD IS THE PROPER AND SUPREME OBJECT OF . Within limits it is right and good that we should honour and revere our fellow men. The child may justly revere the parent, the pupil, the teacher, the subject the king. Yet there is but One who may be revered with no qualification, with no reserve. The Divine attributes are such that, the more we study them, the more we shall find in them deserving of wondering and adoring awe, and the more shall we be assured that there is in them an infinity of excellence which is unfathomable, undiscoverable. III. IN GOD’S IT IS JUST THAT HUMAN SHOULD BE AND . Ezekiel says, with beautiful simplicity, "I fell upon my race." Overcome with the vision of natural and moral perfection, the prophet felt himself unfit to look up, felt that his right place was in the dust. It is meet and proper theft we should manifest the emotions which we justly feel. With reverence and godly fear should human spirits, conscious alike of dependence and of ill desert, draw near to the Infinite Holiness and Strength. Familiarity in devotion is hateful and contemptible; lowly veneration is both becoming and acceptable. IV. IS THE IN WHICH MAN IS IN FROM GOD. 1. It is good for us profoundly to feel our inferiority, our dependence, our innumerable necessities. 2. It is good for us to receive the revelation of God that is only made to the lowly and submissive. 3. It is good that reverent, prophetic spirits should be the channel by which men may submissively receive authoritative representations of Divine glory and Divine grace.—T. BY J.D. DAVIES Ezekiel 1:1-3 Introduction respecting the person and mission of the prophet. I. HIS . A real, though sometimes undiscoverable, fitness between the instrument and the task, is an invariable law in the procedure of God. 1. Mark the significance of his name, "God becomes strength." Most probably the name had originated with God, who had, either secretly or openly, influenced his father Buzi in selecting it. A name, when God-given, is a revelation of what is unique and special in the man’s nature. Thus Israel, Nabal, Peter, Jesus. 2. He was designated from his birth, and by his birth, to special service for God. Every man’s entrance into life is designed to be an entrance upon Divine service. The world a capacious temple, and God its central Object. In Ezekiel’s case there was no diversion of purpose; no casting about for a definite vocation in life. His education, all through the stages of youth, was concentrated on this single object—to be Jehovah’s priest. The noblest types of the Levitical priesthood would be set before him as his model. 3. He had reached the maturity of his powers. By a merciful ordinance of God, in accommodation to human weakness, God had prohibited the priests from entering upon full service until they had attained the ripe age of thirty. Then strength would be developed; practical wisdom and knowledge of human affairs would be acquired; self-mastery might be attained. Acting on this declaration of the Divine will, John the Baptist (like Ezekiel, priest and prophet in one), and our Lord himself, began not their public ministry until they had reached their thirtieth year. There are nowhere signs of haste or impatience in the development of Jehovah’s plans. Premature action is a concomitant of weakness—an omen of failure. 4. His moral fitness. Many of the priests in the temple were mere functionaries—professional automatens. The performance of the most sacred duties degenerated into mere mechanism. Men saw not the spiritual import of sacrifice, nor the awful significance of the temple ritual, and priests too often became "blind leaders of the blind." But Ezekiel was alive to the moral greatness of his office. To him had been revealed the nearness and the holiness of God; the spirituality of the Law, which carried its sanctions into man’s interior nature; the dark facts of human sin; the need of atonement and of cleansing. Hence, as the ordained servant of a holy God, Ezekiel had cultivated humility, habits of devotion, a principle of childlike faith, candid truthfulness, conscientious fidelity, and unflinching courage. For such sublime service, the highest qualities of soul were demanded. 5. His fertile imagination. Many of the visions described in his prophetic book are based upon objects and scenes in the temple at Jerusalem. Commencing here (prior to the Captivity) to exercise his faith in the unseen; commencing here the practice of looking beneath the surface of material things, and acquiring a habit of spiritual penetration, he gradually learnt to discover in nature symbols of celestial truths, and to see God everywhere. Thus he trained his imagination for useful and distinguished service. II. HIS FIELD OF SERVICE. 1. The vicissitudes of earthly affairs. While Ezekiel looked forward to the fulfilment of his peaceful vocation in Jerusalem, lo! war and defeat resulted in exile and bondage. With the dust of humiliation upon their heads, the chelsea people were conducted to Chaldea, and residence was allotted to them on the banks of the Chebar. Nothing is more fluctuating than earthly fortune. Jerusalem today, Chaldea tomorrow. 2. No outward circumstance is fatal to our real welfare nor a barrier to benevolent activity. Now it was to be seen that piety can flourish amid a dearth of external privileges. The seeds of religious truth shall be carried into new fields. The special capacity of Ezekiel shall find more fitting, scope for its exercise than amid the quiet grandeur of Solomon’s temple. He is a priest in an ampler temple—a priest for the world. The soul is superior to all imprisonment. 3. The permanency of spiritual work. The kingcraft of Nebuchadnezzar, the overthrow of Zedekiah, the honours and decorations of Chaldean captains,—these things have long since ceased to exert any influence upon the life of the human race; but Ezekiel is still (and has been for twenty centuries) a teacher of men: his work still proceeds; his name is encircled with honour. Already king and captive have exchanged places. The first is last; the last, first. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 2:1 Son of man, etc. It is noticeable that the phrase (ben adam), as addressed to a prophet, occurs only in Ezekiel, in whom we find it not less than eighty times, and in Daniel 8:17. As used elsewhere, e.g. in Numbers 23:19; Psalms 8:4; Job 25:6; Isaiah 51:12; Isaiah 56:2, and in Ezekiel’s use of it, it is probably connected with the history of Adam, as created from the ground (adamah) in Genesis 2:7; Genesis 3:19. The prophet is reminded, in the very moment of his highest inspiration, of his Adam nature with all its infirmity and limitations. In the use of a like phrase (bar enosh, instead of ben adam) in Daniel 7:13 we have the same truth implied. There one like unto man in all things is called to share the sovereignty of the "Ancient of Days," the Eternal One. Here the prophet, nothing in himself, is called to be the messenger of God to other sons of men. It is in many ways suggestive that our Lord should have chosen the same formula for constant use when speaking of himself (Matthew 8:20, and passim in the Gospels). Stand upon thy feet. The attitude of adoration is changed, by the Divine command, into that of expectant service, that of awe and dread for the courage of a soldier of the Lord of hosts (compare the parallels of Eze 3:24; Ezekiel 43:3, Ezekiel 43:5; Daniel 8:18). Ezekiel 2:2 And the Spirit, etc. It scarcely admits of question (though the Hebrew has no article, and so far Luther’s Version, "Ich ward wieder erquickt," is tenable) that the word is used in the same sense as in Ezekiel 1:20, Ezekiel 1:21 (comp. Ezekiel 3:24). The Spirit which moved the "living creatures" and the "wheels" in the mysterious symbol was now in him. Ezekiel finds in that fact the ground of his prophetic inspiration (comp. Numbers 24:2; Judges 11:29; 1 Samuel 10:6, 1 Samuel 10:10; Isaiah 11:2, etc.) Ezekiel 2:3 To a rebellious nation; literally, with Revised Version, nations that are rebellious. The Hebrew word (goim) is that used elsewhere for "heathen" and that may be its sense here. As in Ezekiel 28:22. Judah and Israel may be thought of as having fallen to the level of the heathen. Part of Ezekiel’s work was actually addressed to the heathen as such (ch. 25-32.). The word may, however, be used in the plural to include both Judah and the remnant of the northern kingdom. They and their fathers. The words anticipate the teaching of Eze 18:1-32. The people to whom the prophet was sent could not say that they were suffering for the sins of their fathers. They, in their own persons, had transgressed up to the very day on which the prophet received his mission. They had rebelled as their fathers had done in the days of Moses and Joshua (Numbers 14:9; Joshua 22:18). Ezekiel 2:4 Impudent children and stiff-hearted; literally, hard of face (i.e. callous to their shame) and stiff of heart. The LXX. gives aptly, σκληροπρόσωποικαισκληροκάρδιοι (compare the "past feeling" of Ephesians 4:19). Thus saith the Lord God. In the Hebrew, Adonai Jehovah; which the LXX. represents by ΚύριοςΚύριος, and Luther by "der Herr Herr." The two highest names of the God of Israel were ’used to denote the fulness of the prophet’s inspiration. The same formula occurs in Ezekiel 3:11, Ezekiel 3:27: Ezekiel 13:8; Ezekiel 22:28, and passim. So also in 2 Samuel 7:18, 2 Samuel 7:19, 2 Samuel 7:20, 2 Samuel 7:29; and elsewhere. Ezekiel 2:5 Whether they will hear, or whether they will forbear, etc. The latter word is used in the sense of "cease" or "desist," as in 1 Corinthians 9:6 and Ephesians 6:9. The same formula meets us in Ephesians 6:7; Ezekiel 3:11, Ezekiel 3:27. The prophet is warned beforehand of the (at least) probable failure of his mission, wholly or in part. We note the parallelism of thought, though not language, in 2 Corinthians 2:15, 2 Corinthians 2:16. Such, at all times, has been the condition of the prophet’s work. The expectation is grounded upon the antecedent fact of their being a "rebellious people." There is the consolation that in the end, partly through the fulfilment of his words, partly, it may be, through the witness of their own conscience, they shall know that there has been a prophet among them (comp. Ezekiel 33:33; Jeremiah 28:9). We note that it is the first time that Ezekiel claims that name for himself. Ezekiel 2:6 Though briers and thorns be with thee. The two Hebrew nouns are not found elsewhere, and have consequently puzzled translators. The LXX. gives two verbs, παροιστρήσπυσινκαὶἐπισυστήσονταιἐπὶσὲ; the Vulgate, increduli et subversores. The words, however, are formed from roots that imply "pricking" or "burning," and the Authorized Version rendering, followed by the Revised Version, is tenable enough. A cognate form of the first is found in Ezekiel 28:24, and there the LXX. gives σκόλοψ, and the Vulgate, spina. A like figurative use of "scorpions" is found in 1 Kings 12:11 and Ecclesiasticus 26:7 (compare also our Lord’s words in Luke 10:19). Be not afraid Compare the like command in Jeremiah 1:17. The words imply, probably, a past as well as a future experience. Ezekiel had already known what it was to dwell among those whose hearts were venomous as scorpions. The comparison was a sufficiently familiar one among both Eastern and Greek writers. Ezekiel 2:7 Thou shalt speak my words, etc. The words conveyed (1) a ground of encouragement in the fact that the words would be given by Jehovah (romp. Jeremiah 1:7, Jeremiah 1:17; Matthew 10:19, Matthew 10:20); and (2) a warning against the intermingling of lower thoughts and a self-originated message (Ezekiel 13:7; Ezekiel 22:28). They are most rebellious; literally, the Hebrew being a noun, they are rebellion, or stubbornness, itself. Ezekiel 2:8 Be not thou rebellious, etc. The words convey a warning against the prophet’s natural weakness. Instinctively he shrank, as Moses had done (Exodus 3:11; Exodus 4:10-13) and Isaiah (Isaiah 6:5) and Jeremiah (Jeremiah 1:6), from his dread vocation of being a "mortal vessel of the Divine Word." In so shrinking he would identify himself with the very "rebellion" which he was sent to reprove, and would incur its punishment. Eat that I give thee. As in the parallel of Rev 10:9, the words imply that what was to be given him was no message resting, as it were, on the surface of the soul. It was to enter into the prophet’s innermost life, to be the food and nourishment of his soul; to be, in our familiar phrase, "inwardly digested" and incorporated with his very flesh and blood. He was to live "not by bread only" (Deuteronomy 6:3), but by every word that proceeded out of the mouth of Jehovah. Ezekiel 2:9 An hand was sent (put forth, Revised Version) unto me, etc. Apparently the hand was not that of the human form seated on the throne (Ezekiel 1:26), nor of one of the four living creatures (Ezekiel 1:8), but one appearing mysteriously by itself, as in the history of Belshazzar’s feast (Daniel 5:5). The words connect themselves with the use of the hand stretched out of a cloud as the symbols of the Divine energy both in Jewish and Christian art. The writer has in his possession a Jewish brass tablet, probably of the sixteenth century, commemorating the legend of the miraculous supply of oil at the Feast of the Dedication, in which such a hand appears as pouring oil into the seven-branched candlestick, or lamp, of the temple. Lo, a roll of a book, etc. The words remind us of the volume, or roll, in Psalms 40:7; Jeremiah 36:2; Zechariah 5:1; like those which are still used in Jewish synagogues. Ezekiel 2:10 It was written within and without. Commonly such rolls, whether of vellum or papyrus, were written on one side only. This, like the tables of stone (Exodus 32:15), was written, as a symbol of the fulness of its message, on both sides. And as he looked at the roll thus "spread before" him, he saw that it was no evangel, no glad tidings, that he had thus to identify with his work, but one from first to last of lamentations, and mourning, and woe. Jeremiah had been known as the prophet of weeping, and was about this time (probably a little later) writing his own Lamentations (the Hebrew title of the book, however, is simply its first words) over the fall of Jerusalem. Ezekiel’s work was to be of a like nature. The word meets us again (Ezekiel 19:1, Ezekiel 19:14; Ezekiel 26:17; Ezekiel 27:2, Ezekiel 27:32; Ezekiel 28:12; Ezekiel 32:2, Ezekiel 32:16) as the keynote of his writings. Out of such a book, though the glad tidings were to come afterwards, his own prophetic work was to be evolved. . God speaking, and man listening. This second chapter of the prophecies of Ezekiel introduces us to the personal call and commission of the prophet. The first chapter was engaged with preliminary and preparatory visions. Now the prepared soul receives the direct word from God. I. GOD . God speaks to Ezekiel: 1. In words. Previously the prophet’s attention had been arrested by visions—glorious, awful, soul-stirring visions—visions that not only roused his feelings, but that must also have awakened in his mind many strange thoughts by their profound suggestiveness; still only visions, and therefore mysterious revelations shrouded in a measure of uncertainty. Now God proceeds from the vague vision to definite speech. It matters not whether we consider that the speech came in physical sound, in real air waves, that any other listener, had he been present, might have understood, or whether the words were impressed on the mind of the prophet. In any case, he heard them, and thus he received a clear, definite, unmistakable message. We are not left to uncertain visions, nor even to the difficult hieroglyphics of nature. We have a revelation in language, a written Bible. 2. In direct address. God spoke immediately to Ezekiel. Here is the contrast between the prophet and the ordinary bearer of a Divine message. We receive our messages at second hand from God’s inspired teachers. They held direct communications with Heaven. But may not we do something similar, not indeed in new prophecies or gospels, but at least in the illumination of soul which makes the old truth stand out in a new light, or helps us to make a fresh application of it to new circumstances? By his Spirit God does thus speak directly to every listening soul, though the words are those of familiar truth. II. MAN . Speech is useless without a hearer. For ages the "silent proclamation" of nature has been spread before the gaze of heedless witnesses. The difference between the seer and the man who beholds only material facts may lie in the natures of the men more than in the external facts that are presented to them. The one is a seer because he has eyes to behold what is equally present to the other, though unperceived for lack of sight to discover it. So the prophet must have "ears to hear" the message of God. And all who would receive God’s message in their souls must have the heating ear. The manner of the delivery of the Divine message to Ezekiel suggests the way in which it should be received. 1. In a certain human simplicity. Ezekiel is addressed as "son of man." When nearest to Heaven he must not forget his human nature. The prophet is our fellow man. The knowledge of heavenly truth does not kilt human nature, nor destroy the kinship between the enlightened and the ignorant. (1) Here all pride is rebuked. The prophet must not suppose that he is anything more than a man. (2) Human interests are to be considered. The message is given to one man for the sake of his fellows. 2. In manly obedience. Ezekiel is to stand up. He had fallen in fear before the vision of glory. To hear the word of revelation he must arise. God does not delight in the humiliation of his children. We are exhorted to "come boldly unto the throne of grace" (Hebrews 4:16). Religion does not destroy manliness. Yet God expects the attention shown by a servant to his master. Ezekiel is not to sit. He who receives a word from God is to be awake, listening, attentive, and ready to obey, like the servant who stands by his master’s side. The entrance of the Spirit. If it were not for another reference to the Spirit in Ezekiel 4:3, we might reasonably suppose that the prophet was referring to his own spirit, and indicating, in picturesque language, that he recovered from faintness, or that his "spirits" rose, that he gained courage and strength. But since this passage plainly shows that none other than the Spirit of God can be meant, it is clear that a very close connection between the Holy Spirit and man is here indicated. The possibility of misunderstanding as to what spirit is designated only emphasizes the idea of the intimate association of the human and the Divine. I. THE SPIRIT OF GOD ENTERS MAN. We can never fathom the mystery of the nature of God. But it would seem that certain modes of the Divine Being are more within touch of us than others. So, while as our Father God rules and blesses us, and while the Son of God enters humanity generally by taking our nature upon him and becoming our Brother, the Spirit enters into individual souls, and unites himself with our very selves. The Christian is a temple of the Holy Ghost. Something more must lie in this fact than the omnipresence of God, for God is everywhere, and therefore does not need to enter any region of creation. The spiritual entrance must therefore mean the manifestation of his presence (1) by an exercise of energy, or (2) by a revelation to consciousness. The prophet may know the latter form of Divine entrance. The former, however, is the more usual in experience. Now, it is very much to know that God does indeed dwell with the children of men. The earth is not a God-deserted waste. Religion is not a one sided effort of man to reach after God. Spiritual life is not simply an exercise of a man’s own powers. God has his share in the soul’s experience, touching it in its inmost secret being. He is nearer to the spiritually minded man than that man’s own thoughts. II. THE DIVINE SPIRIT ENTERS THROUGH THE DIVINE WORD. Ezekiel tells us that "the Spirit entered into me when he spake unto me." So it was in the days of the early Church. The apostles preached first; then, after their word had been received, the Holy Ghost descended upon the hearers. While it is commonly recognized that prayer is a fitting means through which to obtain a fuller presence of the Spirit of God, is it so often acknowledged that the reception of truth is an equally important condition? God’s Spirit does not come like a flash of lightning, striking the unexpectant soul, nor like a gift of magic. The understanding of truth is the open door through which the inspiration of life enters. Hence the importance of teaching, preaching, reading the Bible, meditation, cultivating spiritual intelligence and enlightened faith. Yet this very connection between the Spirit and the Word is a rebuke to cold intellectualism. The Word by itself is not enough. When we have comprehended and embraced it to the full, it is still but the door through which to receive the far more important gift of the Holy Ghost. III. THE OF THE SPIRIT IS A SOURCE OF . Ezekiel was bidden to stand up. At first it would seem he was so overwhelmed with awe in the presence of sublime visions of heaven, that he could scarcely obey. But as the first sounds of the Word of God reach his dazed ears, the Spirit of God enters him, and at once he acquires a new energy, and is able to stand erect in manly strength. Shame for sin casts us down; inspirations of God lift us up. To see God afar off is to fail down before him in confusion and terror; to welcome God in the shrine of the heart is to enjoy a cheering encouragement and an uplifting power. The Church too often droops and languishes for lack of this inspiring presence. She should remember that God’s Spirit is not only a purifying, enlightening, and comforting influence, but also the supreme Source of energy. That same Spirit which of old brooded over the face of the waters, and brought life and order out of chaos and death, now broods over the human world with infinite powers of life to bestow on all who will receive him. Then, in receiving strength from the incoming of the Spirit, the soul is able to receive more truth from God, as Ezekiel heard more Divine words when he stood up in his new strength. Thus there is no limit to the growth of knowledge and power m this twofold process. Ezekiel 2:3, Ezekiel 2:4 An embassy to rebels. The people of Israel are regarded as a vassal nation that has added rebellion to disloyalty, and has gone so far as to throw off its allegiance to its suzerain lord, and now the Supreme Sovereign sends his prophet as an ambassador to declare his will at this terrible crisis. I. RIPEN INTO REBELS. They and their fathers had transgressed in the past. But the children have exceeded the wickedness of their parents by breaking out into open revolt. This may refer to the idolatry that follows neglect of the service of the true God, or to the abandonment of Jehovah after previously disobeying him. 1. All sin tends to aggravate its own evil. Rebellion is worse than transgression. The bad child may be more wicked than his corrupt parent—at least, if only left to the evil influences of his home. In every man, if sin is chosen, a downward course is being followed into blacker iniquity and more outrageous wickedness, till the goal is reached and the sinner has fully developed the kingdom of hell within him. 2. Moral transgression leads to personal opposition against God. At first the transgressor may have no desire to quarrel with God. He only wants to have his own way, and possibly regrets the misfortune that this happens to be opposed to the Divine will. For a time he tries to sever morality from devotion, and to retain his worship after he has broken up his obedience. This state of discord cannot last. The enemy of God’s Law cannot but become an enemy of God. He who resists the law opposes the government. 3. Concealed iniquity ends in confessed impiety. The transgression may be secret; the rebellion will be open. The sudden fall of a saint that sometimes surprises and shocks the Church may be only the step from disloyalty to rebellion. 4. The progress of sin coarsens and hardens the sinner, The parents "transgressed." The children are "impudent" and "stiff-hearted." Reverence cannot long outlive obedience. The conscience which is roughly used loses its sensitiveness and becomes harsh and callous, like the skin of the hand that works with rough materials. Thus the worst sin is least acknowledged, and the greatest sinner most impenitent. II. GOD DOES NOT NEGLECT HIS REBEL . 1. God has not lost his claims on them. Men may throw off their allegiance to God, but they cannot destroy his rightful authority over them. No soul can outlaw itself. To renounce a sovereign is not to escape from the power of his rule. If an English soldier declared himself a republican, he would not be exonerated from the service of the queen. God is the Judge of all the earth—of those who reject his Law as surely as of those who obey it. 2. God desires to recover them. The message may come in wrath, threatening destruction. Yet it need never have been sent at all. The ambassador might have been spared, and an avenging army despatched to the rebellious nation. But God sends warnings before judgments, preaching prophets before destroying angels, invitations to return before mandates of extermination, gospels of grace before swords of doom. The darker the message of warning is, the more assuredly is it prompted by mercy; because, if an exceedingly dreadful punishment is deserved and is even impending, it is an especial mark of God’s forbearance towards the worst of sinners that he holds it back in the hope of urging to repentance those who have been treasuring up for themselves so fearful an accumulation of wrath. Much more, then is the gospel of Christ a message of mercy, inviting sinners back into the kingdom of heaven instead of trampling them underfoot as worthless rebels. Dwelling among scorpions. I. THE . Ezekiel lay on no bed of roses. His messages of stern denunciation raised up enemies who gave him worse than a thorny couch—a very house of scorpions to dwell in. No more hideous picture of distress can well be conceived than that of the faithful prophet thrust into a thicket of briers, which turns out to be a scorpions’ nest. The thorns are bad enough, yet fierce stinging creatures are added. This is a prophet’s Inferno. Captives who only suffered from the grief of exile would hang their harps on the willows in heart-broken despair. Ezekiel’s is a far worse case—to be tormented by his fellow captives in return for his faithful words. 1. A great mission may bring a great distress. The common people are spared; the prophet is tormented. Ezekiel has his scorpion-neighbours; St. Paul, exalted to the third heaven, receives his thorn in the flesh; Christ, the Holy One, is crowned with thorns, pierced with nails, and more terribly wounded with cruel hatred. 2. A man’s worst enemies may be those of his own household. The scorpions are not pagan Babylonians, but Jews. No rancour is so bad as that of one whose milk of natural affection is turned to the venom of a brother’s hatred. This is the murder spirit of Cain the fratricide, the devilry of Judas the traitor. 3. A guilty conscience is a dangerous sting. If it does not wound its owner, it is likely to turn on its accuser. Ezekiel had to accuse the Jews of sin. We may often take the very ferocity of the attack made upon the gospel as a sign that its opponents are not at ease in their own hearts. 4. A spiteful tongue stings like a scorpion. Ezekiel was cruelly hurt when no bodily harm was done to him. Possibly his enemies were scarcely conscious of the keenness of their words. But the rankling wound which comes from venomous speech is more painful than the fiery swelling of the worst scorpion sting. Spiteful slanderers are more mischievous than the most repulsive insects. II. THE DUTY. Though scorpions infest the sphere of his labours, still the faithful prophet must toil on, braving their threatening stings. The people at Banias build leafy booths on the tops of poles, for residence during the hot season, in order to escape the attacks of scorpions, which are very abundant in their neighbourhood. No, such escape is permitted to the prophet of God. 1. Unpopularity may be a sign of fidelity. This is a shamefully forgotten doctrine in our day of easy living. Now the popular preacher is regarded as the great preacher, and the unpopular servant of God is regarded, even by his brethren, as a "failure." If so, then Ezekiel and Jeremiah were "failures," while their now-forgotten comrades, who prophesied smooth things, were great "successes." Such a doctrine would have given us no Hebrew prophets to stand in the first rank of God’s heroes. But time is a great avenger. Frederick Robertson of Brighton, whose sensitive spirit was assailed by a scorpion press during his lifetime, is now recognized as a prince of Divine teachers; while the very names of his enemies—happily for them—are forgotten. 2. The duty of fidelity in the midst of persecution is blessed with heavenly rewards. The rewards begin on earth in the soul’s culture. Mediaeval monks would roll in thorns for self-chastisement. Persecuted prophets needed to invent no such fantastic devices. The thorns were thrust upon them; their path was beset by scorpions. There is danger in the path of ease. It is better to be stung by the vicious scorpion than bitten by the deadly cobra. The thorn bush of persecution has its venomous insects, but in the flower beds of pleasure lies the serpent whose bite is death. Preaching to unwilling hearers. There can be no more difficult or painful duty than that of a preacher to unwilling hearers. But it was seen in the case of Hebrew prophets; it was illustrated in Christ’s brave dealings with the Pharisees and Sadducees; and it must necessarily fall at times to the lot of every faithful Christian minister in the present day. I. IT IS THE DUTY OF THE TO DELIVER A MESSAGE TO ALL KINDS OF HEARERS. He cannot select his favourite audience. He has no right to wait till men ask lop his message. He is the herald sent into the camp, who must declare the will of his Master, even though his hearers are too busy with their work or amusement to give him attention, or too unsympathetic to care to hear what he says. With most things the supply is regulated by the demand. The farmer will not grow more corn than the people need for food; the manufacturer turns out the largest quantity of those products that sell must widely. But this spirit of commerce should not obtain any footing in the Christian Church. Yet, no doubt, it has invaded the Church, and the temptation is to echo popular cries from the pulpit, and to bow to the will of the pew. Many people ask for short sermons, restive under the strain of attention to more lengthy discourses. Some wish for pleasant, cheerful themes; they are particularly desirous that no demands shall be made on their thinking faculties; they would luxuriute in sweet, soothing fancies. Then the temptation is to concede what is thus demanded. That is to lower the claims of truth. In this region it is necessary to create the right hunger, and here the supply must precede and exceed the demand. The negligence of the people is no reason for the preacher’s reticence. II. THE DUTY TO PREACH TO HEARERS RESTS ON DIVINE AND ON HUMAN NEEDS. 1. Divine obligations. The preacher is not the slave of his people, but the servant of God. If he is sent to speak for God, a burden of responsibility is laid upon him. Moreover, he is the custodian of truth. Truth seeks the daylight and the free sir. Men have no right to imprison her because her presence in the busy world is sometimes unwelcome. God’s truth must be brought even where it is not sought, even where it is hated and rejected. 2. Human needs. They who are most reluctant to hear a message from Heaven most need that message, for their very indifference or opposition is a sign of that state of alienation which God is seeking to overcome. If the family were awake when the house was on fire there would be no necessity for the watchman to call to them. But in their sleep is their great danger. Just because they are indifferent they most need to be warned. III. THE OF THE IS LIMITED TO THE OF HIS MESSAGE. Mark this—the delivery must be faithful. There is a snare for the preacher in our subject. He may lay the charge of the failure of his message against his hearers, when he ought to have taken it home to himself. Though he cannot command success, it is his duty to aim at it and to labour for it with the utmost assiduity. Possibly the message has not been rightly apprehended by him nor wisely and affectionately commended to the people. He may have been indolent in preparation. He may have been cold or stern, haughty or aloof from his hearers, when he should have approached them in a loving brotherly way. Or his own heart may not have opened to receive the message. How, then, can he expect his hearers to be interested in it? One cold heart can inspire no warmth in other cold hearts. But when the preacher has done his best in the strength of God, he must leave his message. At this point the responsibility shifts to the hearers. Even the words of him who spake as never man spake sometimes fell by the wayside and on stony ground. What wonder if ours seem to fail? The apparent failure of the faithful is indeed no real failure; the words may fail, but the man has not failed, for he has done his duty—and no man can do more than that. Faithful among the faithless. Ezekiel is to go among the rebellious people; but he is to be most careful not to rebel himself against the will of God. Though he stand alone, yet he must be true. I. A SEVERE TRIAL. It is difficult to be faithful among the faithless. There is a subtle poison in the atmosphere of evil society. No doubt Christ instituted his Church in part that his followers might be lifted out of the malarious regions of sinful associations, and drawn into a more wholesome climate of saintly companionship. Ezekiel was scarcely allowed any such help from Church fellowship. Like Nehemiah, he had to stand alone and face the current of rebellion. Then, beyond the unconscious temptation to go with the multitude to do evil, there was a very visible danger in the case of Ezekiel. He was called to testily against his brethren with such a message that they would turn against him like so many scorpions. He was to find himself in a border of thorns as the penalty of his fidelity (see verse 6). Although this visible persecution is now rare, the spirit of it is not dead, and there are places still where the faithful must stand alone and be made to smart severely for their integrity. How often this is the case with one high-principled Christian young man in a house of business where the methods of conducting trade and amusement both assail his fidelity! It is hard to be faithful under such circumstances. Yet the duty does not cease. The rebellion of others is no excuse for us also to rebel. II. A LOFTY DUTY. 1. Extraordinary fidelity. Ezekiel was not only warned not to rebel in the exact manner of his fellow countrymen. He had a higher command laid upon him than any that was imposed upon them. They were only required to keep the general Law of God; he was commissioned to a special task of difficulty and danger in a prophet’s career, and his faithfulness was to consist in his not rebelling against this great task. The most honoured servants of God are those who are set in the posts of greatest danger and required to discharge the most arduous service. Brave men leap to such service and danger in human pursuits, eagerly volunteering to join expeditions into the heart of Africa or in search for the north pole. Some, too, are as eager in God’s service. These are God’s heroes. 2. Superhuman aid. Ezekiel was a man of God, a man of faith and prayer. Hence his power to be faithful. To stand faithful we must feel the influence of God’s grace. It is possible to be "True as the needle to the pole, Or as the dial to the sun," because needle and dial shadow follow great commanding influences. III. A EXAMPLE. One faithful man among a host of traitors is a mighty encouragement to the weak. He can be a nucleus about which they can cluster, although they would never have had strength to stand without his great personality. Like a lighthouse in a wild and wintry night, the solitary example of fidelity sheds its encouraging rays far out to the darkness round about. Joseph in immoral Egypt, Daniel in unprincipled Babylon, Paul at wicked Rome, Luther at Worms, Latimer at Oxford,—these men are beacon lights shining down the ages. It is worth the cost of all the hardship of exceptional trials of fidelity to become such magnificent inspiring influences for all time. BY J.R. THOMSON Son of man. This expression is so constantly used with reference to Ezekiel that it cannot be considered a mere Oriental idiom with no peculiar significance. There were special reasons why Ezekiel, as the prophet chosen to communicate God’s will to Israel, should be thus designated. I. TRUE IN THE PROPHET ENABLED HIM TO HOLD WITH THE FATHER OF SPIRITS. Man is God’s chosen vehicle for communicating with man. The ministry of angels is a reality, but such ministry is subordinate to that which is strictly human. Man is made in the likeness of God, and shares in the Divine reason. His highest thinking, it was grandly said by Kepler, is thinking over again the thoughts of God. It is in virtue of this prerogative that human beings are able to enter into the counsels of the Eternal Wisdom. The inferior inhabitants of this globe may indeed express in their structure the designs of the Creator. But man is more than the creature; he is the child of the heavenly Father, who calls his children to share in the revelation of his own character and will. And certain selected individuals, notably those designated "prophets," are admitted into special relations with the Infinite Spirit, that they may be made the medium of carrying out his purposes of wisdom and of love. II. THE PROPHET’S TRUE ENABLED HIM TO ENTER INTO THE AND NEEDS OF THOSE TO WHOM HE . The prophets sprang from the people, and knew them from familiar intercourse and intimacy; they knew their sins and weaknesses, their temptations and struggles. Some, like Elijah and John the Baptist, led a life secluded and ascetic—only now and again coming forth from their retirement and mingling with their countrymen for some special purpose. But others lived amongst those whom they had known in childhood and youth, and made themselves acquainted with their temporal condition and their spiritual wants. It seems to have been so with Ezekiel. And as participation in common sorrows and sufferings often draws men closer together, it is reasonable to believe that comrades in exile were upon terms of closest fellowship and correspondence. The prophet knew well, in virtue of a common nature and a common lot, the people amongst whom he dwelt, and to whom he was called to minister. III. THE PROPHET’S TRUE HIS , , AND . Men may see much of one another, may be brought frequently into contact with one another, and yet may have little mutual knowledge, and even feel little interest in one another’s experiences. But this was not the case with Ezekiel, who did not harden his heart against even the disobedient, rebellious, and unresponsive, but, on the contrary, cultivated, as a man, a spirit of true brotherhood with his fellow men. He was deeply pained when it was his duty to threaten or to denounce; he was sincerely glad when it was given him to speak words of kindness and encouragement. There was, in consequence of this human sympathy, an especial authoritativeness in his prophetic ministrations. What he said and did went home, in many cases, to the hearts of those whom he addressed; because they interpreted his words and deeds in the light of his spirit and character. IV. THE PROPHET WAS THUS A TYPE OF CHRIST HIMSELF, WHO WAS WONT TO HIMSELF THE SON OF MAN. Perfect Man as well as perfect God, the Lord Christ entered into the position of those whom he came to save. Like Ezekiel, the Lord Jesus came to a captive people; like Ezekiel, he addressed to them words of reproach, words of warning, words of consolation, words of hope. He did more than this: he bore their sins, and carried their sorrows. And thus he brought deliverance to the bondmen, opened the prison doors, and bade the oppressed go free.—T. Rebellious nations. This must have been a bard message for Ezekiel to deliver to his fellow countrymen. It was the heathen, the Gentiles, who were usually designated "nations;" and in applying this designation to Israel, he seemed to degrade the chosen people from their peculiar position of honour, and to rank them with the idolatrous nations whom they were accustomed to despise. And it has been surmised that, in employing the plural, the prophet intended to intimate that the Hebrews no longer constituted one people, one state, but were divided among themselves, dissolved as it were into disconnected and opposing sections and factions. It may be just and profitable to regard Israel as representative of the human race, in respect to this lamentable charge of rebellion, which may certainly be brought against mankind at large. I. IMPLIES ON THE PART OF THOSE WHO ARE GUILTY OF IT THE OF A NATURE. If there is no liberty, there can be no rebellion. Rebellion implies intelligent apprehension, and it implies deliberate purpose. The rebel knows what is the authority which he defies, and he defies that authority, not only intelligently, but of purpose. Brutes do not rebel; but men and angels may do, and have done Hence the serious responsibility attaching to rebellion against God on the part of wilful though misguided men. II. IMPLIES A JUST AGAINST WHICH, TO EIGHT, THE REBEL SETS HIMSELF. There can be no rebellion where there is no government, no rebel where there is no governor. Neither can there be rebellion, properly speaking, against a usurper, who has no claim upon the loyalty and allegiance of those whom he may unjustly denominate his subjects. The moral government of the world is a fact, and its administration is characterized by equity. As the universal Legislator and Judge, God demands the subjection and obedience of mankind; all are his lawful subjects. There is no rebel against Divine authority who can bring against the rule and sway of the great Governor of the universe the charge of injustice and tyranny. "Shall not the Judge of all the earth do right?" III. AGAINST GOD GREAT GUILT AND MISERY. This awful fact is not to be questioned by any reasonable student of the moral history of mankind. Nowhere more strikingly than in the history of Israel has it been shown that they who resist Divine authority and violate Divine Law incur the most awful guilt and entail upon themselves the most awful punishments. Sentimentalists may complain that such assertions are the expression of severity and fanaticism; but it remains forever true that "the way of transgressors is hard," and "the wages of sin is death." IV. MAN’S GUILTY MERCY TO PROVIDE A VAST AND . The history of the Hebrew people exhibits instances not only of human apostasy, but of Divine compassion and merciful interposition and deliverance. Thus the Captivity was itself a punishment for rebellion, for idolatry, and for all the evils idolatry brought upon the nation. Yet God did not forget to be gracious. He made the Captivity an occasion for displaying his grace; mercy triumphed over judgment. Repentance and submission took the place of resistance and defiance. Discipline, chastisement, answered its appointed purpose. God pitied the rebels even whilst he censured the rebellion. And very similar has been his treatment of mankind at large. The whole race has rebelled, and the whole race has been redeemed. There is spiritual amnesty provided through Christ Jesus, reconciliation through faith and repentance, restoration to affectionate loyalty and to happy subjection through the gracious influences of the Holy Spirit. V. WHEN IS SUBDUED, AND THE REBEL HUMBLED, IS BY LOYALTY AND . God does not leave his work half done. He pardons the penitent, but he blesses the loyal and the reconciled. Great is the change which takes place in the state of him who has laid down the weapons of rebellion and has cast himself in penitence and submission before the footstool of the throne. As rebellion is exchanged for loyalty, and defiance for submission and gratitude, so disgrace is exchanged for honour, and the just sentence of death for the merciful assurance of Divine favour and eternal life.—T. Ezekiel 2:4, Ezekiel 2:5 The prophet’s commission. Nothing is clearer than that the prophets did not believe themselves to be acting and speaking simply upon the promptings of their own inclinations or their own convictions of what was right and expedient. Whether they were self-deluded or not, certain it is that they deemed themselves ministers and messengers of the Eternal. It was this which gave them both courage and authority. In the most explicit manner, Ezekiel in this passage records his commission to go among his fellow countrymen as the herald of God’s wisdom, authority, and grace. I. THE . "I do send thee unto them." There is great simplicity and great dignity in this language of authorization; he who heard it could never forget it. When disappointed in the result of his ministry, or alarmed at the threats of those whom he sought to benefit, these words must often have recurred to the mind of the prophet, inspiring him with fresh zeal and courage. If the ambassador of a powerful king is strengthened in the fulfilment of his trust by the recollection that he received his authority from a court honoured by friends and feared by foes, how much more must the ambassador from God derive courage and confidence from the knowledge that he is sent by the Supreme, who will never desert those who engage in his service and do his will! II. THE MESSAGE. At first the prophet received no other message than this: "Thus saith the Lord God." But this was the earnest of much to follow. And, indeed, the whole of the prophecies were amplifications of this. Ezekiel was to go among the children of the Captivity with words from Jehovah. A prophet is one who speaks for, on behalf of, the Divine Being by whom he is commissioned. If the speaker had his own special reasons for believing that the words he uttered were not his own, but God’s, those who listened to his declarations of warning and of promise had a witness within, in the testimony of their own conscience, assuring them that the prophet spoke with Divine authority. And this is so still with all who will listen reverently and obediently to the heavenly voice. It is thus that the Scriptures possess over our minds a preeminent power; their writers preface every authoritative utterance with the statement, "Thus saith the Lord." III. THE VARIOUS OF THE MESSAGE. It is in accordance with the reasonableness of the inspired writers that. they cherished such moderate expectations regarding the effect to be produced by their ministry. Fanatics would have felt assured that, in such circumstances, they must meet with ready credence and immediate obedience. Ezekiel certainly had no such delusive anticipations, and was indeed expressly warned that his message would meet with varying reception. Some would hear, some would forbear. It was with Ezekiel as in the Christian dispensation it was with Paul; we are told that the result of his ministry at Rome was that "some believed the things which were spoken, and some disbelieved." IV. THE BY GOD’S UPON THOSE TO WHOM HE WAS SENT. "They shall know that there hath been a prophet among them." Even those who were so much under the influence of ignorance, prejudice, evil example, and sin, that they did not and would not turn unto God, nevertheless were well aware that their obstinate impiety was unjustifiable. They might ridicule the prophet in their language, but they reverenced him in their hearts. Beneath the laugh of incredulity was a deep-seated fear, springing from an inward conviction that the voice they rejected was indeed the voice of God. Had one come among them flattering their vanity and pride, and ministering to their sinful tastes, they would in their heart of hearts have despised him. But when one came fearlessly upbraiding them with their unfaithfulness, and denouncing their guilty defection, they could not but know that a prophet had been among them. . This passage has an especial significance for ministers of God’s Word, and for all religious teachers. It shows them where their strength lies; warns them against enunciating their own speculations or inculcating precepts founded upon their own experience; and directs them to go among their fellow men with this dignified and effective message, "Thus saith the Lord." They may be tempted to court men’s favour and good will by uttering words of flattery. But it is well that, when so tempted, they should remember that there is in men a conscience, which may be repressed, but which cannot be crushed, which renders a homage, though silent, to the just authority of truth and righteousness, and which recognizes, even though it does not lead to practical obedience, the precepts and the warnings which are from God.—T. Prophetic receptiveness. This Book of Ezekiel is one abounding in figure and symbol; it would be a mistake to take all its contents literally. When we read that the prophet was required by God to eat that which was given him, and are then informed that a written scroll was that which was to be eaten, we are at first surprised. But then we recollect that eating has been in many religions regarded as a sacred and symbolical act. The Mosaic dispensation had its Paschal meal, and the Christian religion has its sacrament of the Lord’s Supper. So that the symbol of the text is quite in accordance with the practices which, upon Divine authority, have prevailed in the Church throughout the ages. I. IN ORDER THAT THE TEACHER MAY IMPART TO HIS FELLOW MEN, HE MUST FIRST RECEIVE FROM GOD. That this is the meaning of the symbol of this passage is evident from the context. It was in connection with the prophet’s commission that he was bidden to eat the scroll. It was thus that he was to fit and qualify himself for his special ministry; he was to take from God, that he might have wherewith to supply the needs of the people. II. THE OF GOD MUST BE AND AND BY THE OF DIVINE TRUTH, Eating is a process by which suitable nutriment is introduced into the bodily system, and assimilated by the organs of digestion, so that it both builds up the bodily structure and supplies the organism with renewed power for life work. Such is the function fulfilled by God’s truth in connection with the spiritual being and life. The teacher of the revealed mind and will of the Supreme cannot be fitted for his service by a superficial and slight acquaintance with his message. That message must sink into the depths of his nature, must penetrate his being, must enter into all the functions of the spiritual life. III. THE TEACHER MAY HAVE TO CONTEND WITH AND NATURAL TOWARDS SOME PARTS OF THE TO HIM. The requirement of God could not but awaken in the prophet’s mind something of repugnance, The scroll he was bidden to eat was filled with lamentations, mourning, and woe; the message he was commissioned to deliver was a message of reproach, of expostulation, of warning, of threatening. Such a ministry could not be agreeable to his natural inclinations; he must have shrunk from it as uncongenial and distasteful. It must often happen that the fulfilment of duty is distressing to the faithful and yet sensitive preacher of righteousness; it is a bitter thing to deliver a message of condemnation to one’s fellow men. IV. YET IT IS SWEET TO OBEY AND TO FULFIL THE OF THE LORD. When the disinclination to undertake the painful commission had been overcome, a profound satisfaction followed. The prophet found that in keeping God’s commandments there is great reward. The distress is temporary and brief the satisfaction is lasting. The surgeon may often inflict pain upon his patient; the physician may see it right to order a course of treatment which is repulsive. To act wisely and conscientiously may, in such cases, be painful. But let the duty be discharged, and there follows a true satisfaction. It was so with Ezekiel; it is so with every true and faithful servant of God. The office may he one arduous and difficult, painful and repugnant; yet, if it is the office to which God calls a man, obedience and fidelity, the unshrinking fulfilment of the service, will bring a rich reward. Sweet are the delights of those who conquer self, who yield themselves up to the service of that Saviour who himself carried the cross. They shall enter into the joy of the Lord.—T. The scroll. It is certainly remarkable that, whilst the ministry of Ezekiel was to be fulfilled by word of mouth, the communication of its substance should be figuratively represented by the scroll—"a roll of a book, written within and without." What the scroll was to the prophet, it may fairly be said, the volume of Holy Scripture is to us. Holy Writ is the record of successive revelations, and its form, as literature, answers very important purposes. Scripture is the standard of faith and doctrine and practice, to which the ministers of the gospel are bound to refer, according to the well known saying, "The Church to witness, the Scripture to prove." This strikingly symbolical passage suggests valuable truth regarding both the form and the substance of the inspired volume. I. THE FORM OF THE WRITTEN . The fact is that we have the scroll, the volume, i.e. the mind of the holy and inspired men of old perpetuated in the written form. Certain advantages are by this means secured, which more than compensate for any disadvantages which may possibly be connected with the literary form which revelation assumes. 1. A written revelation, as compared with one merely oral, is deliberate. What men say in conversation, or under the stress of popular oratory, is not to be compared in this respect with what is carefully committed to a literary form. Speech is often intended merely to produce an immediate impression; what is written is probably intended to bear examination, to stand the test of reflection and of time. 2. Continuous. Fragmentary and disjointed utterances are all that can be expected from an ordinary speaker; and even a thoughtful and powerful speaker must usually, by the very conditions of his work, come short in the point of orderliness and continuity. The preparation of a book, and especially of a volume containing in many books the revelation of the Divine mind, involves a design, a plan, a connection and correspondence among the several parts which go to make up the whole. 3. Incorruptible. The untrustworthiness of tradition is proverbial. Wisdom is apparent in the arrangement by which the communication of God’s will to man has been placed beyond the corrupting influences to which every oral tradition is liable. II. THE OF THE WRITTEN . The "roll of a book" delivered to Ezekiel may be presumed to have been the emblem of the communications which were to form the matter of his prophetic ministry. And although the writing is described as consisting of mourning and woe, this is probably only because such was the prevailing tenor of the earlier portions of his prophecies. We may say generally that the written revelation through Ezekiel is a summary of that which occupies the entire Bible. The scroll, accordingly, may be considered as: 1. Displaying the Divine interest in mankind. 2. Revealing Divine acquaintance with men’s sinful character their wanderings from God, and the various errors and follies into which sin has ever led its victims. 3. Declaring God’s foresight of the miserable condition into which idolatry, apostasy, and every kind of moral evil and error must certainly plunge the rebellious. Nowhere is this more vividly displayed than in this book of prophecies. 4. Expressing the Divine solicitude for man’s welfare, and the Divine provision for man’s recovery and salvation. In all these several particulars the Book of Ezekiel is a miniature of the Bible. The theme of the prophet, and the theme of Holy Writ as a whole, is surely nothing else than this—the exhibition of man’s heinous sin, and the offer of God’s merciful salvation.—T. BY J.D. DAVIES Ezekiel 2:1, Ezekiel 2:2 The interlacing of Divine command and Divine strength. The commands of God are acts of kindness. If he had abandoned us, he would give us no indications of his will. He is not so unreasonable as to give commands without also proffering help. If he says "This is the way," he also says, "I will be with thee." Hence, with Augustine, we may say to God, "Give what thou requirest, and require what thou pleasest." I. COMMAND. "Stand upon thy feet." The form of address, "son of man," was intended to encourage the prophet. The vision of God’s kingdom, and of his royal state, bad oppressed the mind of Ezekiel, and he had prostrated himself before such majestic splendour. But now the voice of the supreme Monarch assures him that he may also find a place among the honoured servants of Jehovah. Though but a frail man, a descendant of erring progenitors, he was yet a man, and therefore capable of high attainment and noble service. There was no hardship implied in this command to stand upon his feet. It chimed in with his own predisposition. Duty taken step by step, in easy gradations, becomes a delight. The requirement was honourable. There had been occasion for prostrate humility in the presence of the holy God. But humility is the way to honour. Now he is required to lift himself up to the full stature of his manhood, and to be ready for active and willing service. Use thy feet! Look heavenward! Be a man! Equip thyself for service! II. PROMISE. "I will speak unto thee." This is a stupendous act of Divine condescension to hold intercourse with fallen, fickle men. It is a mark of special favour if an earthly monarch calls a commoner into his presence, discloses to him royal counsels, and engages his services for the throne. Much greater token of good will is it, if that commoner had been heretofore a detected criminal, a dangerous rebel. But the similitude serves very poorly to illustrate the immeasurable grace of the heavenly King, who stoops to converse with the children of men. Human monarchs have set times, which they set apart to give audience to the noblest of their subjects. But God permits us to approach him at all times, and, if we will but speak to him, he will also speak unto us. "His delights are with the sons of men." He loves to employ men in his service. Yea! he has determined to employ none but men in proclaiming to their brethren the royal purposes of redemption. III. POWER While Jehovah spake to his servant, "the Spirit entered into him." Finding in Ezekiel a readiness to obey, God immediately imparted to him the needed strength. If the will be present with us, the power to perform will not long be absent. When humility opens the door of the human heart, God will enter and abide there. It was not so much Ezekiel who put forth his strength and rose erect, as the indwelling Spirit, "who set him on his feet." Verily, "in God we live, and move, and exist." "I live; yet not I, but Christ liveth in me." Ezekiel’s name was no misnomer. In very deed, God was his Strength. And the result of the Spirit’s entrance, further, was "that I heard him that spake unto me." The very power to hear, whether by the organ of sense, or by the finer aptitude of the spirit, comes alone from God. "He that hath ears to hear, let him hear."—D. Ezekiel 2:2-5 An arduous embassage. Every prophet is a missionary; every true missionary is a prophet. In an inferior sense of the word, he is a mediator—a mediator between God and man. I. THE OF THE PROPHET. He is one "sent." He goes not to this difficult and responsible work by the impulse of his own reason or will. He is in the employ and under the direction of another—of One whom he cannot disregard. He cannot go or stay, as he pleases, he is a servant. The Son of God himself has undertaken similar work. He was "sent" into our world on an errand of kindness. "As thou hast sent me, so have I sent them." II. THE ’S FIELD OF ACTION. "I send thee to the children of Israel, to a rebellious nation." The possession of outward advantages, or of special Divine favours, does not ensure gratitude or obedience on the part of men. In Eden, man transgressed. In Canaan, the glory of all lands, the Hebrews rebelled. Righteousness is not conveyed by blood relationship. The piety of Abraham did not descend in the line of natural posterity. But rebellion is a weed that grows freely in the degenerate soil of the human heart. The people of Israel, in Ezekiel’s time, were hardened in sin. The evil had become inveterate by long centuries of vicious habit, sad all the alternate measures of kindness and severity which God had employed had failed to reduce the people to submission. Though now in exile and disgrace, yet "to that very day" the rebellious spirit continued. Nor were they even ashamed of the past. No blush tinged their cheeks. All right feeling seemed petrified within! III. THE ’S . He is armed simply with the authoritative Word of God. What he hears from God, that, and that alone, may he speak! He is not allowed to elaborate, from his own judgment, conditions of reconciliation. He is not to rely for success on the inventiveness of reason, nor on beguiling acts of sophistry, nor on the persuasiveness of subtle rhetoric. He is to proclaim everywhere, "Thus saith the Lord!" Authority is the weapon on which he is to rely—not human authority, but Divine. He is to be simply the mouthpiece of Deity. But, being this, he will become the power of God and the wisdom of God. His business is to speak Divine truth with all the pathos of Divine love. IV. THE ’S . Whether the people would hear, or whether they would forbear, was still an unsolved problem so far as the prophet was concerned. God had not given to him the promise of visible and direct success. But whether they accepted or rejected the Divine overtures, the end which God anticipated would be realized. The people should have this conviction inwrought in their minds, viz. that a messenger from God had been among them. This was all that Ezekiel might confidently expect. This was the goal at which he was to aim, viz. to convince them that he was God’s prophet—to commend his mission to the consciences of the people. Hence, if no other end was gained, he was not to feel depression of soul. Whether the people relented or further rebelled, he was to continue his simple work; and rest assured that God would defend his own cause, and bring final good out of present evil.—D. Ezekiel 2:6-8 God’s ambassador a warrior. The path of duty, since the Fall, is never smooth. We may have an inward sense of delight—tranquil satisfaction, arising from the approval of conscience and the smile of God—but from without we must expect sharp opposition. There is demand for vigilance, skill, and courage. I. . Men who have long time departed from God are not easily induced to return. The tree that has grown wildly crooked, cannot readily be restored to straightness and shape. Those who have abandoned the paths of truth and righteousness, sadly degrade their original nature. The cedars are reduced to thorns and briers. Sinners are unprofitable and injurious in the world—a curse to society. They bear no fruit, or only sour and poisonous fruit. They choke the promise of better things. Or they are like scorpions, bent only on mischief. Originally lords of nature, they have sunk to the level of the meanest insects. There is poison in their crafty words. There is a danger in their very looks. II. COURAGE . "Be not afraid of them." Why should God’s servants fear? Our adversaries’ words are mere breath. Not a particle of power have they but such as is permitted them by our Master. While they open their mouths in loud boasting, the finger of death is loosening the silver cord within. As the mighty God hath said to the angry waves, so hath he said to these, "Thus far shall ye go, and no further." They may loudly bark, but it is seldom they have power to bite. The fierce opposition of the ungodly may turn to our good; it may and ought to develop our courage. The severer the conflict, the more strength we may gather, and the greater will be our triumph. As they are so zealous in a bad cause, how much more zealous should we be in the very best of enterprises? III. THE ONLY WEAPON . In this conflict with human folly and rebellion, our only weapon is to be "the sword of the Spirit, which is the Word of God." "Thou shalt speak ray words unto them." If they meet us with contempt and malice, we have but to repeat in calmer tones, and with undisturbed patience, the same facts—the message from the lips of God. Any addition of ours, however suitable it may seem, only weakens the force of the message. We must see to it that the edge of the weapon is not blunted by our own carelessness. Our only concern should be that we do speak all the counsel of God—that it is the Word of God, both in substance and form, which we utter. IV. AN DANGER EXPOSED. "Be not thou rebellious like that rebellions house." One foe within the camp is more injurious than a thousand outside. If a germ of disease be in the medicine, it will invalidate all its efficacy. Rebellion assumes a myriad forms. It is a hydra with more than a hundred heads. Listlessness in hearing the heavenly commission—a tampering with its fixed terms, a rash attempt to improve the Divine original—these and such-like acts are seed germs of rebellion in the soul. "If the salt be deprived of its savour," wherewith shall the corruptions of the world be purged out? An unfaithful ambassador adds fresh aggravation to the revolt of a province. Sin is a contagious evil.—D. Verse 9-ch. 3:3 The bread of heaven. The appetites of the human body may be regarded by us as pictures and symbols of the inner hunger of the spirit. Not more surely does the body cry out for food than does the inner man crave for truth. He only who has created this complex frame can meet its varied wants. I. THE HUNGER OF THE SOUL. As the emotional element in man cries out for friendship, as the intellectual asks for knowledge, so the spiritual element eagerly asks after God’s will. "Lord, what writ thou have me to do?" To be out of harmony with God is misery to the soul. To be ignorant of God’s purposes and intentions respecting us must bring perpetual disquietude. Hence the question in some form, either vague or clear, is ever rising to the surface, "What must I do to gain eternal life?" II. DIVINE . In order to qualify Ezekiel more fully for his undertaking, a fresh vision was vouchsafed to him. A hand was stretched out from heaven, containing a parchment roll. In form, it seemed like the "bread that perisheth;" but it was in truth the heavenly manna—the revelation of Jehovah’s will. Man, at the best, is under the dominance of animal appetites; and consequently spiritual facts make most impression on him when presented under material images. But God never deceives. He unfolded the roll; showed him how full it was of instruction and meaning; explained to him its real contents, viz. "mourning, lamentations, and woe." Like unleavened bread and bitter herbs, this knowledge of God’s will may be most healthful for men at certain seasons of their life. God’s regard for us is too genuine and profound for him to indulge our appetites with dangerous delicacies. The bitter must come before the sweet, darkness before light, sorrow before joy. III. . The command is heard, "Eat that I give thee." "Fill thy bowels with this roll." A superficial acquaintance with God’s will is not enough for the prophet’s equipment. He must observe, learn, masticate, digest, incorporate, the truth. Here is indeed precious counsel—a Physician’s wise advice. Less food, probably, but more digestion. Heavenly counsel this, which every disciple should write in golden letters on his chamber walls. The truth which God gives to men does not become really theirs until it is assimilated into their own nature—becomes part and parcel of themselves. By examination and reflection and practical obedience, this truth passes into the very blood and nerve and fibre of our being. We become the truth—"living epistles, known and read of all men." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 3:1 Eat that thou findest, etc. The iteration of the command of Eze 2:8 seems to imply, like the words, "be not thou rebellious," in that verse, some reluctance on the prophet’s part. In substance the command was equivalent to that of Rev 22:18, Revelation 22:19. The true prophet does not choose his message (Acts 4:20); his "meat" is to do his Lord’s will (John 4:34), and he takes what he "finds" as given to him by that will. Ezekiel 3:3 It was in my mouth as honey, etc. The words remind us of Psa 19:10; Proverbs 24:13; and again of those of Jeremiah in the darkest hour of his ministry (Jeremiah 15:16). They are reproduced yet more closely by St. John (Revelation 10:9). There is, after the first terror is over, an infinite sweetness in the thought of being a fellow worker with God, of speaking his words and not our own. In the case of St. John, the first sweetness was changed to bitterness as soon as he had eaten it; and this is, perhaps, implied here also in verse 14. The first ecstatic joy passed away, and the former sense of the awfulness of the work returned. Ezekiel 3:5 Of a strange speech and of a hard language, etc.; literally, as in margin, both of Authorized Version and Revised Version, to a people deep of lip and heavy of tongue; i.e. to a barbarous people outside the covenant, Chaldeans, Assyrians, Scythians: not speaking the familiar sacred speech of Israel (compare the "stammering lips and another tongue" of Isaiah 28:11; Isaiah 33:19). The thought implied is that Ezekiel’s mission, as to "the lost sheep of the house of Israel" (Matthew 15:24), was outwardly easier than if he had been sent to the heathen. With Israel there was at least the medium of a speech common both to the prophet and his hearers. In verse 6 the thought is enlarged by the use of "many peoples." Ezekiel 3:6 Surely, if I sent thee to them, etc. The "surely" represents the Hebrew "if not" taken as a strong affirmation, just as "if" in Psalms 95:11 represents a strong negation; compare the use of the fuller formula jurandi in 1 Samuel 3:17; 2 Samuel 3:35; 2 Samuel 19:13; and of the same in Deuteronomy 1:35; Isaiah 62:8; and in Ezekiel himself (Ezekiel 17:19). The margin of the Authorized Version, If I had sent thee to them, would they not have hearkened, etc.? expresses the same meaning, but is less tenable as a translation. The thought in either case finds its analogue in our Lord’s reference to Sodom and Gomorrah, to Tyre and Sidon (Matthew 11:21-24; Luke 10:12-14). Israel was more hardened than the worst of the nations round her. Ezekiel 3:7 For they will not hearken unto me, etc. The words are, as it were, an a fortiori argument. Those who had despised the voice of Jehovah, speaking in his Law, or directly to the hearts of his people, were not likely to listen with a willing ear to his messenger. We are reminded of our Lord’s words to his disciples in Matthew 10:24, Matthew 10:25. Impudent and hard-hearted; literally (the word is not the same as in Ezekiel 2:4), in Revised Version, of an hard forehead and of a stiff heart. The word "hard" is the same word as the first half of Ezekiel’s name, and is probably used with reference to it as in the next verse. Ezekiel 3:8 I have made thy face strong; literally, as in the Revised Version, hard. Ezekiel’s name was at once nomen et omen. Hard as Israel might be, he could be made harder, i.e. stronger, than they, end should prevail against them (compare the parallels of Isa 1:7; Jeremiah 1:18; Jeremiah 15:20). The boldness of God’s prophets is a strictly supernatural gift. Whatever persistency there may be in evil, they will be able to meet it, perhaps to overcome it, by a greater persistency in good. Ezekiel 3:9 Adamant. The Hebrew word shemir is used in Jeremiah 17:1 (where the Authorized Version gives "diamond" for a stone used in engraving on gems. In Zechariah 7:12 it appears, as it does here, as a type of exceeding hardness. It is not found elsewhere in the Old Testament. It is commonly identified with the stone known as corundum, which appears in some of its forms as the sapphire and the Oriental ruby, and also as the stone the powder of which is used as emery. The special point of the comparison is, of course, that the adamant was actually used to cut either flint itself or stones as hard as flint. Neither be dismayed at their looks. The words indicate the extreme sensitiveness of the prophet’s natural temperament. He had shrunk not only from the threats and revilings of the rebellious house, but even from their scowls of hatred. Ezekiel 3:10 All my words, etc. The stress lies on the first word. The prophet was not to pick and choose out of the message, but was to deliver "all the counsel of God" (Acts 20:27). Take into thine heart, etc. An inverted order of the two commands would, perhaps, have seemed more natural. What we actually find, however, is sufficiently suggestive. The message of Jehovah is first received into the inner depths of the soul, but in that stage it is vague, undefined, incommunicable. It needs to be clothed in articulate speech before it can be heard with the mental ear and passed on to others. The mouth speaks out of the fulness of the heart. Ezekiel 3:11 Get thee to them of the Captivity, etc. In Ezekiel 2:3 and Ezekiel 3:1, Ezekiel 3:4 the mission had been to "the house of Israel" generally; now it is specialized. He is sent "to them of the Captivity." They are the rebellious house. There is an obvious significance in the phrase, "thy people." Jehovah can no longer recognize them as his. The words of Eze 2:7 are repeated. Here also, even among the exiles, who were better than those that remained in Judah, he was to expect partial failure, but he was not, on that account, to shirk the completion of his task. Thus saith the Lord God; Adonai Jehovah, as in Ezekiel 2:4. Ezekiel 3:12 Then the Spirit took me up, etc. The words are to be interpreted as in Ezekiel 2:2. Luther, however, gives "a wind lifted me up." The parallels of Eze 8:3 (where, however, we have the addition, "in the visions of God") and Ezekiel 11:1 suggest the conclusion that this was a purely subjective sensation, that it was one of the phenomena of the ecstatic state, and that there was no actual change of place. On the other hand, the use of like language in the cases of Elijah (1 Kings 18:12; 2 Kings 2:16), of our Lord (Mark 1:12), of Philip (Acts 8:39), would justify the inference that the prophet actually passed from one locality to the other. The language of 1 Kings 18:46 probably points to the true solution of the problem. The ecstatic state continued, and in it Ezekiel went from the banks of Chebar to the dwellings of the exiles at Tel-Abib (see note on Ezekiel 1:1-28.), at some distance from it. I heard behind me, etc. The words imply that the prophet, either in his vision or in very deed. had turned from the glory of the living creatures and of the wheels, and set his face in the direction in which he was told to go. As he does so, he hears the sounds of a great rushing (LXX; σείσμος; Luther, "earthquake"), followed by words which, though in the form of a doxology, uttered, it may be presumed, by the living creatures, were also a message of encouragement. His readiness to do his work as a preacher of repentance calls forth the praise of God from those in whose presence there is "joy over one sinner that repenteth." We are reminded of the earthquake in the Mount of Purification and the Gloria, in excelsis of Dante (’Purg.,’ 20.127-141; 21.53-60). The words, from his place (belonging, probably, to the narrative rather than the doxology), point, not to the sanctuary at Jerusalem, which Jehovah had forsaken, but to the region thought of as in the north (see note on Ezekiel 1:4), to which he had withdrawn himself. Ezekiel 3:13 And I heard, etc. There is no verb in the Hebrew, but it may be supplied from Ezekiel 3:12. We lose in the English the kissing, or touching, poetry of the original, "each its sister." The attitude as of wings raised for flight, and the sound of both the wings and wheels, implied the departure of the glorious vision, presumably to the region from which it came. Ezekiel 3:14 The Spirit lifted me up (see note on Ezekiel 3:12). Here the LXX. has the more definite phrase, "the Spirit of the Lord. For bitterness (see note on Ezekiel 2:3). The heat of my spirit. The first noun is here translated literally. Elsewhere it is rendered as "wrath" (Deuteronomy 29:23; Job 21:20; Proverbs 15:11, et al.), "fury" (Jeremiah 4:4). Here probably it points to the conflict of emotions—indignation against the sins of his people, the dread of failure, the consciousness of unfitness. The hand of the Lord, etc. The word for "strong" is the same as that which enters into Ezekiel’s name. Taking this and verse 9 into account, there seems sufficient reason for translating as the Vulgate does, confortans (so Luther, "held me firm"), at least for thinking of that meaning as implied (comp. Ezra 7:9; Ezra 8:18; Nehemiah 2:8; Daniel 10:18). There was a sustaining power in spite of the "bitterness" and the "heat." In a more general sense, as in Ezekiel 1:3, it is used as implying a special intensity of prophetic inspiration, as in the case of Elisha (2 Kings 3:15); but this is the only case in which it occurs with the adjective "strong." Ezekiel 3:15 At Tel-Abib, etc; We now enter on the first scene of the prophet’s ministry. The LXX. leaves the proper name. The Vulgate rightly translates it as acervus novarum frugum, the "mound of ears of corn" (the meaning appears in the name of the Passover month, Abib). Luther gives, strangely enough, "where the almond trees stood, in the mouth Abib"). Jerome’s suggestion, that here also there was a nomen et omen. and that those who shared Ezekiel’s exile were regarded as the "firstfruits" of the future, is at least ingenious, and finds some support in Psalms 126:5, Psalms 126:6. The place has not been identified, and its position depends on that of the river with which it is connected (see note on Ezekiel 1:1). The word "Tel" is commonly applied to the mounds formed out of masses of ruins, which are common all over the plains of Mesopotamia. The name in this case may suggest that the earth had gathered over it, and that it was cultivated. I sat where they sat, etc. The ministry begins not with speech, but silence. Our Western habits hardly enable us to enter into the impressiveness of such a procedure. The conduct of Job’s friends (Job 2:13) presents a parallel, and as Ezekiel seems to have known that book (Ezekiel 14:14, Ezekiel 14:20), he may have been influenced by it. Like actions meet us in Ezra 9:3-5; Daniel 4:19. Ezekiel 3:17 A watchman unto the house of Israel. The seven days’ session of amazement came to an end, but even then there was at first no utterance of a message. The word of the Lord came to his own soul, and told him what his special vocation as a prophet was to be. He was to be a "watchman unto the house of Israel." He was, like the watchman of a city on his tower, to be on the look out to warn men against coming dangers, not to slumber on his post. In 2 Samuel 18:24-27 and 2 Kings 9:17-20 we have vivid pictures of such a work. It had already been used figuratively of the prophet’s work by Jeremiah (Jeremiah 6:17). The cognate verb, with the image fully developed, meets us in Habakkuk 2:1. Its use in Hosea 9:8 is doubtful as to meaning, and in Isaiah 52:8 and Isaiah 56:10 it may be, if we accept the theory of a Deutero-Isaiah, an echo from Ezekiel. It is reproduced with special emphasis in Ezekiel 33:2-7. More than any word it describes the special characteristic of Ezekiel’s work. He is to watch personally over individual souls. So in a like sense, a corresponding word is used of the Christian ministry in Hebrews 13:17 (compare also for the thought, though the word is not the same, Isaiah 21:11, Isaiah 21:12; Isaiah 62:6; Psalms 127:1). A vivid picture of the work of such a watchman is found, it may be noted, in the opening speech of the ’Agamemnon’ of AEschylus. Give them warning, etc. It is, I think, a legitimate inference that the prophet acted on the command while he was with the exiles and before the departure of Heb 13:22, not by harangues or sermons addressed to the whole body of the exiles, but by direct warning to individuals. Ezekiel 3:18 Thou givest him not warning, etc. The word, as in the parallels already referral to, is characteristic of Ezekiel, almost indeed, peculiar to him. Psalms 19:11 may be noted as another instance of its use. When the watchman saw danger coming, he was to blow the trumpet (Ezekiel 33:3-6). The prophet was to speak his warnings. Thou shalt surely die; literally, dying thou shalt die. Were the words of Gen 2:17 in the prophet’s mind? To save his life; literally, for his life, or that he may live. Shall die in his iniquity. Do the words refer only to physical death coming as the punishment of iniquity? or do they point onward further to the judgment that follows death, the loss of the inheritance of eternal life which belongs to those whose names are written in the book of life? Looking to the tremendous responsibility implied in the words, we can hardly, I think, in spite of the questions which have been raised as to the belief of the Hebrews in the immortality of the soul, hesitate to accept the latter meaning. Ezekiel anticipates the teaching of Php 4:3; Revelation 3:5; Revelation 13:8, if, indeed, that meaning was not already familiar to him in Exodus 32:32, Exodus 32:33. For "in" his iniquity we may, perhaps, read "because of." The negligence of the watchman does not avail to procure a full pardon for the evil doer. The degree in which it may extenuate his guilt depends on conditions known to God, but not to us. In any case, as in our Lord’s words (Luke 12:47, Luke 12:48), a man’s knowledge and opportunities are the measure of his responsibility. But the unfaithful watchman has his responsibility. It is as though the blood of the sinner had been shed. His guilt may be described in the same words as that of Cain (Genesis 9:5). Compare St. Paul’s words in Acts 18:6 and Acts 20:26 as echoes of Ezekiel’s thought. Ezekiel 3:19 Thou hast delivered thy soul, etc. This phrase is again an eminently characteristic one (comp. Ezekiel 33:9). Here also, though the words do not necessarily imply more than deliverance from bodily death, thought of as a judgment for negligence, it is, I think, scarcely possible to avoid finding in them a "springing and germinant" sense, analogous to that which we have found in the preceding verse. The dread warning has for its complement a message of comfort. The judgment passed on the prophet does not depend on the results of his ministry. "Whether men will bear, or whether they will forbear," he has "delivered his soul," i.e. saved his life, when he has done his duty as a watchman. The phrase is noticeable as having passed out of the language of Scripture into familiar use. A man can say, "Liberavi animam meam," when he has uttered his conviction on any question of importance affecting the well being of others. Ezekiel 3:20 From his righteousness. The Hebrew gives the plural, "his righteousnesses"—all his single righteous acts that lie behind. I lay a stumbling block, etc. The word is again characteristic (Ezekiel 7:19; Ezekiel 14:3, Ezekiel 14:4). It occurs in Jeremiah 6:21, and Ezekiel may have learnt the use of the word from him. It is found also in Le Ezekiel 19:14 and Isaiah 57:14; but the date of these, according to the so called higher criticism, may be later than Ezekiel. In Isaiah 8:14: the word is different. The English word sufficiently expresses the sense. One of the acts of Eastern malignity was to put a stone in a man’s way, that he might fall and hurt himself Here the putting the stone is described as the act of Jehovah, and is applied to anything that tempts a man to evil, and so to his own destruction (Jeremiah 6:21). The thought is startling to us, and seems at variance with true conceptions of the Divine will (James 1:13). The explanation is to be found in the fact that the prophet’s mind did not draw the distinction which we draw between evil permitted and the same evil decreed. All, from this point of view, is as God wills, and even those who thwart that will are indeed fulfilling it. Glimpses are given of the purpose which leads to the permission or decree. In the case now before us the man has turned from his righteousness before the stumbling block is laid in his way. The temptation is permitted that the man may become conscious of his evil (so Romans 7:13). If the prophet preacher does his duty, the man may conquer the temptation, and the stumbling block may become a "stepping stone to higher things." If, through the prophet’s negligence, he comes unwarned, and stumbles and falls, he, as in the case of the wicked, bears the penalty of his guilt, but the prophet has here also the guilt of blood upon his soul. The "righteousnesses" of the man (here, as before, we have the plural), his individual acts of righteousness, shall not be remembered, because he was tried, and found wanting in the essential element of all righteousness. The highest development of the thought is found in the fact that Christ himself is represented as a "stumbling stone" (Isaiah 8:14; Romans 9:32, Romans 9:33; 1 Corinthians 1:23). St. Paul’s solution of the problem is found in the question, "Have they stumbled that they should fall?" (Romans 11:11). Was that the end contemplated in the Divine purpose Will it really be the end? Ezekiel 3:22 And the hand of the Lord was there upon me, etc. There is obviously an interval between the fact thus stated and the close of the message borne in on the prophet’s soul. Psychologically, it seems probable that the effect of the message was to fill him with an overwhelming, crushing sense of the burden of his responsibility. How was he to begin so terrible a work? What were to be the nearer, and the remoter, issues of such a work? Apparently, at least, he does not then begin it by a spoken warning. He passes, at the Divine command borne in on his soul, from the crowd that had watched him during the seven days’ silence, and betakes himself to the solitude of the "plain," as distinct from the "mound" where the exiles dwelt, and there the vision appears again in all points as he had seen it when he stood on the river’s bank. Ezekiel 3:24 Go, shut thyself within thy heroin, etc. The command implied that he was to cease for a time from all public ministrations. There was a time to keep silence, as well as a time to speak (Ecclesiastes 3:7), and for the immediate future silence was the more effective of the two. It would, at least, make them eager to hear what the silence meant. Ezekiel 3:25 They shall put bands upon thee, etc. Did the warning mean that the prophet’s hearers would treat him as the men of Jerusalem treated Jeremiah (Jeremiah 32:3; Jeremiah 33:1; Jeremiah 38:6)? Of this, at all events, we have no record, and so far we are led to the other alternative of taking the words (as in Ezekiel 4:8) in a figurative sense. The prophet would feel, as he stood in the presence of the rebellious house, as tongue tied, bound hand and foot by their hardness of heart, teaching by strange and startling signs only, and, it may be, writing his prophecies. In Ezekiel 24:27, four years later, and again in Ezekiel 29:21, we have a distinct reference to a long period of such protracted silence. We may compare, as in some sense parallel, the silence of Zacharias (Luke 1:22). That silence unbroken for nine months was a sign to those who "were looking for redemption in Jerusalem," more eloquent than speech. Ezekiel 3:27 When I speak with thee, etc. This then, as ever, was the condition of the prophet’s work. He was to speak out of his own heart. When the "time to speak" came words would be given him (Matthew 10:19). And those he would then speak would be as the echo of those in Ezekiel 3:11. In our Lord’s words (Matthew 11:15; Matthew 13:9) we have, it may be, a deliberate reproduction of Ezekiel’s formula. The LXX; in this instance, it may be noted, translates the second clause by " He who is disobedient (ἀπειθῶν), let him disobedient," which in its turn finds an echo in Revelation 22:11. . Ezekiel 3:1-3 Eating a book. I. THE FOOD . 1. This is in the form of literature. Ezekiel receives a written roll. All good literature is mental food—not merely a plaything or a sweetmeat, but soul stuff for sustaining intellectual life and promoting mental growth. God feeds our highest nature through literature. His Spirit comes through his Truth, his Truth is revealed in his Word, and his Word is contained in a book—the Bible. 2. This must be taken as it is provided. Ezekiel did not write the roll. He found it. The word of God was sent to him. He did not invent or imagine it. We do not create Divine truth. We find it in the Bible. if we would be honest we must take what we discover there, and not feed on our own notions to the neglect of the Divine revelation. 3. The Divine provision is full and ample. The roll was inscribed on both sides—"written within and without" (Ezekiel 2:10). The Bible has far more in it than Ezekiel’s roll. It is a library in itself, both extensive and closely filled. There is no verbosity in it. Its many words are rich and deep. No age will ever consume the whole of its vast and varied teachings. II. THE MEAL . Ezekiel must not only read the roll; he must eat it. All Divine truth needs to be treated thus. We must feed on the Bible to profit by it. 1. There must be personal appropriation. We take a thing to ourselves in the most absolute kind of possession when we eat it. No book will profit much until it is thus appropriated. The bibliomaniac is not always a student of literature. The possession or a large library is no guarantee of great learning. The mind is fed by the books which are studied, not by those that only collect dust as they stand on the shelves. The Bible profits only as it is used. The clasps of some Bibles are suspiciously stiff. They suggest that the books are more prized than searched. 2. There must be internal consumption. There is no good in running over the words of a book with the eye, if the thoughts of it are not absorbed into the mind. Good books cannot be profitably skimmed. We may have much verbal knowledge of the Bible without ever making it our food. The meaning of texts, historical and geographical allusions, side lights of manners and customs, may all be studied, and yet the Bible may lie outside us, and our souls starve for want of spiritual food, because we do not take its essential truths down into our inner being in comprehension, meditation, and application. 3. There must be assimilation. The food, when digested, is converted into a part of the bodily fabric—blood, bones, nerves, and flesh. A good book well digested becomes a part of a man’s life. It colours his thought and gives tone and character to his mind—its own breadth and elevation enlarging and exalting the reader. This is the highest use of literature. In assimilating Plato or Milton the great souls of the philosopher and the poet take possession of our souls, and lift them into a higher atmosphere. III. THE EFFECTS . 1. There is a pleasant taste. Ezekiel found the roll as honey for sweetness. The mentally inert have no idea of what rare delights they miss by not preparing themselves to enjoy the pleasures of literature. The writer of Psa 119:1-176 found the highest of these delights in the Law of God. To the loving student of the Bible that grand ancient literature of man and God is a source of most profound delight. He who truly sympathizes with the spirit in which the Bible was written will never need to read it as a task. He will delight in it as in a savoury meal. 2. Pain ensues. This was the case in the parallel vision of St. John (Revelation 10:10). Ezekiel also found bitterness later (verse 14). The reason is that "lamentations, and mourning, and woe" were written on the roll (Ezekiel 2:10). There are bitter truths to be considered in God’s Word. Conscience makes the pleasant reading of the Bible to be followed by painful reflections. Yet this bitterness is a wholesome tonic. 3. The final result is an increase of strength. Ezekiel is able to set his face like an adamant (verse 9), and prophesy to the rebellious people. Feeding on God’s Word tits us to teach that Word and to exemplify it by our conduct. Colonial missions. Ezekiel was not sent, like Jonah, to a foreign city; though living among people of a strange language, he was not called upon to preach to the natives. His mission was to a colony of fellow Jews in a foreign country. He is the typical colonial missionary of the Old Testament. I. THE CLAIMS OF . Broadly stated, there are two great claims in colonial missions. 1. Close kinship. The colonists are our brethren. Charity begins at home, and the English home now stretches to Canada and to Australia. It is stated by those who know our colonies that the affection tot the old country is warm among them. To treat them with coldness is a cruel neglect of family ties. 2. Pressing need. It has been said that the colonies should provide for their own religious requirements. Such a sweeping statement betrays ignorance of the condition of our colonies. They cannot be lumped together in a mass when we discuss them; for there are enormous differences between the several colonies in regard to resources and capacity for religious activity. An old colony, such as we find in parts of Australia, can well provide for itself. But we have to consider new colonies, cities springing up like mushrooms, with the most raw civilization. Here the fight for life is fierce. Here young men, leaving behind all home influences, find themselves in close companionship with the roughest characters. Little or no provision can be made on the spot for the spiritual assistance of these people. We must follow them into the bush, or leave them to sink to mere animalism. II. THE OF . 1. Lack of novelty. We cannot draw romantic pictures of these missions like those pictures of New Guinea or Central Africa, which thrill the spectator with emotion. The work is English, commonplace, without much adventure. But it is only the superficial mind that should be discouraged by so childish an objection when real need presses. 2. Roughness of character. The backwoodsmen may not speak a rough dialect, but the freedom of their life tempts into their neighbourhood some of the wildest characters. Two classes emigrate—the most energetic and best workmen, who go of their own accord; and the most worthless persons, who are sent by their friends. We ship our "ne’er-do-weels" off to the colonies. But change of scene does not bring change of character. Those who were scoundrels in the streets of London do not become all of a sudden respectable citizens in Melbourne. While we continue to pour into our colonies the scum and refuse of the old world, a great burden is being laid upon these young communities to protect themselves from dangerous influences. 3. Width of area. The colonies are vast in extent, yet they are but thinly peopled. The colonial missionary must travel far. His parish may be as large as a county. Men of great energy and devotion are required for such work. III. THE OF . 1. Readiness of access. Travelling is safe. There are no native chiefs to conciliate. The interference of a foreign government has not to be considered. The colonists speak our own language, and thus no time is spent in learning a foreign tongue before the real work begins. The missionary has the claims of kinship to help him. 2. A great future. No missions have been more successful than those to the South Sea Islands, yet the population of those islands is rapidly dwindling away, and in course of time all effects of the missions will have vanished, simply because the people will have died out. It is just the opposite in the case of our colonies. There population advances by leaps and bounds. Greater Britain is already one of the wonders of the world. If Christianity loses hold of this young giant, the ultimate result will be disastrous to mankind; but if the colonies are won for Christ, the freshest, strongest, most promising life of the world is secured for the cause of truth and righteousness. Moreover, no work is so remunerative in result as successful colonial missions. The new Churches have only to be planted and fostered for a time. Before long they will stand alone and become centres of usefulness. While foreign mission Churches are too much like the ivy, that must always cling to an external support, colonial Churches are like the saplings, needing a stake for a time to keep them straight and to help them to stand against the gale, but which can soon dispense with that aid. Lastly, where colonies are planted among native races, colonial missions may save these poor creatures from the ruin which bad white men always bring, and thus the colonies may become centres of Christianizing influence for the heathen. Adamant. I. WHAT IT IS FOR THE TO BE OF ADAMANT. 1. It is external hardness. Zechariah writes of those who "made their hearts as an adamant stone" (Zechariah 7:12). Ezekiel is not to do this; he only has his forehead made as adamant. The adamantine heart is a sign of sin. It is sure to fail in all attempts at spiritual work. We must feel sympathy with those whom we would help. But it is possible to have a "tough skin with a tender heart." Unfortunately, those people who are pachydermatous are also too often tough hearted. Yet the forehead of adamant does not imply want of sensitiveness to the finer feelings. It only means a certain callousness in regard to external criticism. 2. It is hardness against hindrances to progress. The adamant is to be in the forehead, in the front. It is like Christian’s armour, with a good breastplate, but no protection for his back. We want most strength and security in advancing. 3. It is hardiness before the seat of thought. The forehead guards the brain. Much may move our hearts, but no human considerations should shake our convictions. 4. It is hardness before a vital organ. The brain must be sheltered, or the life will be forfeited. We may bear attacks on the outworks of our religious life. The crowning citadel of faith must not be touched. II. WHY THE SHOULD BE OF ADAMANT. 1. It is required by the opposition of men. Ezekiel had to face fierce opponents. The servant of truth must often encounter unpopularity. If men always speak well of a Divine messenger, there is a suspicion of weakness in following the popular whims. There must be unpleasant truths for the faithful preacher to declare. 2. It is necessary for success. The prophet must guide, mould, influence men. If he is but a weather cock, his mission has failed. Often he must set himself like a rock in the middle of a raging torrent. Decision and firmness are essential in the work of a leader of men. The Christian minister who is afraid of his congregation has forfeited all right to be their teacher. 3. It is demanded by loyalty to God. The prophet is God’s messenger. The Christian minister is Christ’s servant. To his own Master he stands or falls. Obsequiousness before men means a betrayal of the duty owed to God. III. HOW THE MAY BECOME OF ADAMANT. Many of the truest servants of God are naturally so sensitive and timorous that they well need some such assurance as that given to Ezekiel. Now, God had made his prophet’s forehead as adamant. It is a Divine work. But there are human ideas through which he works. 1. God is to be feared more than man. We must remember that "the fear of man … bringeth a snare." While shrinking from man’s petty anger we risk the awful thunders of the wrath of God. 2. Trust is to be put in the protection of God. He wilt not desert his own agents at the post of peril. When men do their worst, Almighty aid is at hand. If death is to be encountered, there is the martyr’s crown beyond. 3. There must be a deep conviction of the truth of our message. A wavering mind will not support a countenance of adamant. We must first be sure ourselves. Then we can dare to face the world. Truth is the adamant that hardens the forehead against unbelief, misrepresentation, opposition. It has been well said, "Those men are strongest who stake most on a deep and worthy conviction." 4. An honest kindness of intention will create the firmness of adamant. Selfishness wavers; sympathy is strong. The murderer’s hand trembles; the surgeon’s hand is steady, though his patient shrieks under the knife. When we earnestly desire to benefit people, we can afford to have them misunderstand us, and perhaps even smile when they cry out against our unkindness. Mixed motives weaken the front we present to the world. A pure, unselfish devotion will be brave, strong, firm as adamant. The start in life. Ezekiel here describes the commencement of his active ministry. Hitherto he has been under preparation, receiving communications from heaven in vision and word. Now the time has come for him to start on his errand and begin his work among the captives of Babylon. I. THE PROPHET IS CARRIED AWAY BY THE SPIRIT OF GOD. Although we need not suppose that Ezekiel was carried up bodily into the clouds, blown over the fields, and dropped down in the midst of a crowd of his countrymen, we are not to suppose that his visit to them was any the less one of Divine impulses. Like Philip the evangelist, when he was taken from the Ethiopian convert and sent to Azotus (Acts 8:39, Acts 8:40), Ezekiel felt a mighty power of God driving him to his work. Inspiration does not only illumine; it impels. The Spirit of God drove Christ into the wilderness (Mark 1:12). Such an action does not involve forcible constraint against the will. God only works on men in this way through their wills. The will of the man is so completely subservient to the will of God that it no longer acts separately; it voluntarily obeys as though it were but a Divine instrument. The highest work for God is always done in this way. Without the mighty spiritual impulse such tasks as God sets his servants could never be accomplished; but with it the hardest service ends in success. II. THE PROPHET GOES IN GRIEF AND ANGER. 1. In grief. The prophet is in bitterness. The cause of his sorrow is that he is to speak of bad subjects, and to face unwilling hearers. Nothing can be more painful to a sympathetic soul. If a preacher could delight in denunciation and take a pleasure in describing the horrors of future punishment, he would be little better than a demon at heart. A true preacher of repentance must be a voice of sorrow. Moreover, it must be painful to a sensitive man to find himself compelled to create unpopularity for himself by fidelity to his message. His face may be as adamant; but his heart will bleed. 2. In anger. Ezekiel went "in heat." There is a righteous wrath. Christ could be "moved with indignation" against cruelty and hypocrisy. The man who is incapable of this anger lacks power of conscience. Love must lie at the heart of the servant of God, but anger at sin and at the wrong of it to God and man may show itself in his voice and manner. III. THE PROPHET FEELS THE MIGHTY HAND OF GOD UPON HIM. God does not only send his servant; he accompanies him. The Spirit carried Ezekiel forth; the hand of God was strong upon him all the way. This hand of God is felt in various ways. 1. In pushing forward. God thus keeps his servants to the front. While he is with them he will allow of no cowardice or indolence. 2. In support. This hand of God is a helping hand, a holding hand, a supporting hand. God sustains those whom he sends. 3. In restraint. While pushing his servants on in the right way, God is ready to hold them back from peril, error, and ruin. 4. In uplifting. The servants of God may slip and even fall. Then they are not deserted. The same strong hand which sent them forth lifts them up and sets them on their Jest again. Thus the mighty ever-present God stands by to help his feeblest servants and lead them on to victory. Silence. When Ezekiel came upon a settlement of captives he sat down with them in silent amazement for seven days. At the end of that time a Divine message roused him, and sent him forth on his mission. We have now to consider the lessons of the week of silence. They may be the more valuable for us because we seem to have lost the faculty of keeping quiet. The rush and roar of modern life have killed that ancient power, and its depth and spiritual range are lost to us. No doubt much of the superficiality and unreality of modern life may be traced to the habit of ceaseless chatter: It would be well if we could rediscover silence. Silence has many shades according to the varying circumstances in which it arises and the diverse moods in which it is cherished. Some of the characteristics of silence are illustrated in the case of Ezekiel. I. THE SILENCE OF GRIEF. Ezekiel grieved to see the sorrowful state of his fellow captives, and to think that it was his mission at first even to add to their distress by words of rebuke and warning. Like a true patriot, he found the troubles of his countrymen occasions of personal mourning. As a tender-hearted man, he could not fail to be pained at their moral shame and peril. Their grief silenced his voice. The greatest sorrow lies too deep for words. The widow of Tennyson’s "warrior" was stricken into a fearful silence. Referring to a season of extreme trouble, David said, "I was dumb with silence, I held my peace" (Psalms 39:2). Thus terrible blows stun the sufferer. II. THE SILENCE OF WONDER. The prophet was astonished, The fearful spectacle of his kindred in distress overwhelmed him with amazement. A great surprise produces a shock of silence, by throwing us off the familiar lines of thought, so that we know not what to think or say. It is fortunate for us that this is the case, or we might blunder into some very rash expressions. We may well be silent before "the burden and the mystery of all this unintelligible world." III. THE SILENCE OF . Job’s three friends "sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great" (Job 2:13). In the deepest trouble the kindest words sound harsh. You cannot handle an open wound in the most tender manner without giving pain. A look of sympathy is more helpful than a speech of most choice phrases. To weep with those who weep is better than to preach to them. IV. THE SILENCE OF . Ezekiel has not received the message which he is to give to the captives. So he waits for it in silence. Having as yet no utterance to give, he is wise in keeping his lips closed. It has been truly remarked that we should not attempt to speak because we have to say something, but only because we have something to say. Macaulay delighted his companions by "flashes of silence" in the torrent of his conversation. It would be well if some of us kept longer silence, that when we did open our mouths some words of weight might come forth. It is good to understand the libeling of ’II Penseroso,’ and to be able to welcome the "spirit of contemplation"— "Come, pensive nun, devout and pure, Sober, steadfast, and demure." The watchman. (See on Ezekiel 33:1-9.) Ezekiel 3:17-21 Varieties of judgment. The duties and responsibilities of the prophet as a watchman, which are here first described, receive more elaborate attention later in the book, where therefore they can be best studied. The other side of the subject—that which concerns the guilt and dangers of the people, which is also set forth in the passage before us—is worthy of grave consideration on its own account. Let us take that alone now. I. IS BY GUILT. God is discriminating and fair. He does not deal out judgment in the gross; each case is token in detail. There is to be no wholesale deluge of future retribution; every man will bear his own share of guilt. There will be differences between the treatment of one sinner and that of another. Differences in conduct and circumstances are noted. Temptation is weighed on the one side; light and opportunity on the other. The child of the thieves’ den cannot be judged as the son of a Christian home. The ignorance of the heathen puts them in quite another category in the day of judgment from that in which the favoured inhabitants of Christendom will stand. There is thus not only a difference between the guilt of different deeds—as of minor morals or great crimes; there is also a difference in the guilt of similar deeds committed by people differently situated. II. IS BY AFTER CONDUCT. The whole passage treats of this after conduct. It presupposes that sin has been committed. Yet it shows a variety of possibilities according to subsequent behaviour. We cannot return on the past. History is not to be wiped out. What is done remains as a fact accomplished. Yet its evil fruit may be crushed, or it may be eaten to the last bitter morsel. Later conduct may aggravate the guilt, deepen the black dye, and add to the weight of the impending conduct. Or it may be such as to lift the load of doom and open a door of escape. We have to do with a personal God, not with a blind Nemesis. God rules by law, but this law is not a mechanical system. Therefore: 1. There is hope for the worst of men. None need despair. 2. It is wrong and foolish for the sinner to be reckless. Nobody’s fate is so bad that it cannot be made worse. Even the vilest sinner may be warned of the danger of intensifying his already heinous guilt and multiplying the many stripes which he has already earned. The possibilities of evil are infinite; so also are the possibilities of heightened penalties. As there are third heavens and seventh heavens, so are there deeper and darker and yet more horrible inner circles of future punishment. III. GUILT VARIES TO THE SINNER’S WARNING AND HIS OF IT. Here are four possible cases. 1. The unwarned sinner suffers. He cannot be excused because no prophet was sent him. On the face of it this looks unjust; but it is not so, since no man could have been a sinner at all unless he had known he was doing wrong. Therefore by the light of his own conscience he must be judged and condemned. Moreover, the moral degradation of sin in the heathen and in ignorant people nearer home is a fact that must bring its natural consequences. If only the pure in heart can see God, the impure must miss the beatific vision by lack of faculty to receive it. Sin kills the soul by natural necessity. 2. The warned sinner who persists suffers a worse penalty. He not only dies. His blood is on his own head. This must imply an aggravation of guilt and a consequent increase of punishment. 3. The fallen righteous man is punished, though he is not warned. His previous goodness gives him no immunity in present sin. He of all men can plead no excuse in the lack of warning, for certainly he should have known his danger. His eyes were once open. He may have been careless and surprised into sin. But this would not destroy guilt, for should he not have watched and prayed against entering into temptation? 4. The fallen righteous man who repents on receiving warning is forgiven. He is judged by his returning course of conduct. Too often despair follows the fall of good men, or reckless indifference. But the grace of Christ is for his own repentant people, as well as for those who had never known him. He who bade his disciples forgive seventy times seven offences is as long suffering and patient in his own treatment of genuine penitents among his brethren. Ezekiel 3:22-24 On the plain and in the house. The prophet is sent first into the plain and then into his house. In both cases he follows Divine leadings. In both he is separated from his friends and neighbours. But there are certain differences between the two experiences, all full of significance. I. ON THE PLAIN. 1. The scene. If Ezekiel was sent into the plain, this must have been because it was a place adapted to what was to happen there. Its characteristic features must eater into the significance of the prophet’s errand. Note some of these. (1) Retirement from society. The mournful crowd of Jews was by the riverbank, and Ezekiel was to detach himself from them and retreat to the solitude of the plain. It is not good for man to live in a crowd. Depth of soul is to be cultivated in retirement. God does not often reveal himself in the din of the world. A too public life is both shallow and callous. (2) Breadth of view. The plain is broad and spacious. There is ample range for the eye to rove over its vast expanse. The soul may here lose its cramped feelings. The suffocation of the crowd is escaped. When God’s glory appears it has room for a large display. Heavenly painting requires a broad canvas. (3) Openness to heaven. There is no roof over the plain. You can look thence right up to the sky. The lark can rise from his nest on the plain and soar as high as his unwearied wings will bear him. We want freedom from earthly limitations. The smoke of the city hangs over the haunts of men. We must go forth from all human entanglements to seek free intercourse with God. 2. The events. Once on the plain this man of visions, the Prophet Ezekiel, saw new wonders, and there the glory of God appeared to him. Other men had been on the plain before; wild tribes of the desert have ranged over it since, and perhaps herded their cattle or pitched their tents on the very site of the great revelation. Yet to them the heavens have been as brass. Fitting scenes may prepare us for heavenly visions, but they cannot create them. When the glory is revealed no higher privilege could be vouchsafed. It is worth any journey—if need be, across Siberian plains—to have such a privilege. No longer do we look for this in outward show. But there may be a Divine glory upon the plain to the naturalist who examines the meanest weed that grows there, as an angel of Divine revelation, an embodiment of heavenly wisdom and beauty. II. IN THE HOUSE. The sight of the glory on the plain smites the prophet to the ground with awe and reverence. But he is not to lie there dismayed. Heavenly words follow the heavenly vision, and these words have a practical import. God does not reveal himself only to dazzle beholders with a splendid pageant. A vision of glory is not enough without a message of truth. Revelation makes known the mind of God. So the voice speaks, and speaks with a practical aim, bidding the amazed prophet arise and go to his house. 1. The scene. (1) The greatest privacy. On the plain Ezekiel was in retirement. In the house he is in seclusion. Christ bade his disciples go into their closet, and shut the door, to pray to their Father in secret (Matthew 6:6). (2) Separation from the external world. On the plain a man has space; at home he is shut in by four walls. On the plain he is open to the voices of nature; alone in the house he is left to subjective experiences. (3) Cessation of work. The prophet must leave his ministry for a season, and wait in patience. 2. The use of this scene. Retirement and seclusion give a time of rest, which all busy workers need. They afford opportunities for meditation and prayer. Here the soul can take stock, can review its forces, can seek fresh supplies. Note: Ezekiel sees the vision on the plain before he goes to retire to the solitude of his house. To be profitable, meditation must be based on revelation. A prophet stricken dumb. This is something abnormal, almost monstrous. A prophet is a speaker by calling. His mission is to use his voice. Something is strangely amiss if he is to be driven to silence. The occurrence, the causes, and the consequences of such a phenomenon must be of exceptional importance. I. THE FACT. The prophet’s tongue is to cleave to the roof of his mouth. If he would speak, he shall not be able to do so. Then, as before the time of Samuel, the word of the Lord must be "rare" (1 Samuel 3:1). Divine messages cease. 1. No light. The sun is eclipsed. At noon it is night. Truth sinks into obscurity. Heaven ceases to have a meaning. Man is left to earth alone. 2. No guiding hand. Left in the dark, people may plunge into quagmires of error or fall into pits of destruction; there is no warning to keep them safe. 3. No commanding voice. Now the people feel free to choose their own course. 4. No consolation nor message of grace. The prophets were not all Cassandra,, nor was every message a prediction of judgment. These men were the consolers of the sorrowful. They bore Messianic messages of hope. Now their words are hushed. If the black thundercloud is dispelled, so also is the rainbow that spanned it. II. THE CAUSE. 1. By the power of God. It is God who paralyzes the tongue of his servant. This is no matter of wilful reticence or sullen silence on the part of the prophet. If God sends a message, he can also withhold one. Revelation is not extorted from heaven by cunning sorcery. It is freely vouchsafed by the will of God, and if he chooses to hide it, no skill or might of man can extract it. The lips of the prophet from whom God has withheld a message are as surely sealed to all new Divine revelation as the lips of a corpse. The dead can tell no secrets, the uninspired prophet can make no revelation. 2. On account of man’s sin. This is a judicial act. God does not work in caprice. But neither does he act with mechanical uniformity. He will not waste his gracious words forever. Christ warned his disciples not to cast their pearls before swine. How many have heard the gospel so often and heeded it not, that they may well feel they deserve to be shut out from hearing it any more! Why should the sower cast his seed by the wayside again, only to be trodden underfoot or stolen by the wild birds? III. THE PURPOSE. There must be an object in this cessation of prophecy, and that object must be more than the mere economy of effort. God has positive ends in view in all that he does, for he is ever advancing to larger good, and never simply withdrawing from fruitless fields as though frustrated and confined to a smaller area. At first the cessstion of prophecy may be accepted as a relief from inconvenient admonition. It used to remind men of ugly facts—of sins committed and duties neglected. Now they are free from its annoying insistence. But presently other effects may be seen. 1. To show the value of what was neglected. Though we may not recognize the fact, the presence of a Divine voice is a great boon—it is light and counsel and help. Men may learn to value it when they have lost it. We do not know how precious our friends were till they are taken from us. Perhaps we were sometimes irritated by what they said. Oh that we could have them back now that we have learnt their value! But it is too late. 2. To speak by silence. Many words have tailed. Silence itself may be eloquent. The very cessation of prophecy may provoke reflection on the old messages. 3. To spare the aggravation of guilt. The more words of warning are unheeded, the worse is the guilt of the rejection. Liberty of hearing. Jeremy Taylor wrote on ’Liberty of Prophesying,’ when that right had been interfered with unjustly. In more lawless times liberty of hearing has also been put under restraint. Where it is unhampered it brings its own responsibility. Now we all have liberty of hearing. The use and abuse of this liberty call for some consideration. I. THE USE OF THE LIBERTY OF HEARING. 1. All men are free to hear God’s Word. This is not a message for the priests; it is given to the people. It is not sent to the few elite; it belongs to the multitude. There is no esoteric doctrine in the Christian revelation. 2. All men can understand the Divine Word. Little children can grasp its most precious truths. Simple folk can receive what is vital and most valuable. The path is such that a wayfaring man, though a fool, may not err therein if he follows it with a true heart. 3. All men have a right to receive God’s Word. It is our duty to circulate the Bible throughout the world. If God has given utterances that are intended for all peoples and nations and languages and tongues, it is the duty of those to whom these oracles of God have been committed to see that everything is done to put them within the reach of those who have not yet received them. 4. All men to whom the Word of God has come are under a solemn obligation to give heed to it. Liberty does not exonerate from duty; on the contrary, it is the essential condition of the performance of any duty as such. If God speaks, we can refuse to hearken, but we ought to listen; and only by thus listening can the Word of God be of any profit to us. II. THE ABUSE OF THE LIBERTY OF HEARING. It is possible to forbear, if the hearing is within our own power. God forces no one to hear his Word. nor does he force any one to enter his kingdom. The good Shepherd seeks the wandering sheep, but when he finds it he does not drive it before him; he calls it to him, and even then, if the foolish creature is so madly inclined, it can turn a deaf ear to his merciful voice. 1. It would be useless to compel a hearing. God does not desire unwilling service. The revelation that is not welcome can bring little good. God blesses us through our own acquiescence; in the rebelious heart the blessing would be soured into a curse. 2. To be understood, the Word of God must be received sympathetically. This is not a statement of external facts so much as a light to shine into the heart. If, therefore, the language of it were dinned into our ears, syllable by syllable, the spirit, the truth itself, would still remain outside. We should hear the sounds, not the message they contained. 3. To refuse to hear the Word of God is to incur a grave responsibility. As a word of command it requires obedience. To decline to receive the message is to rebel and disobey. As a word of grace this Divine utterance offers a boon. To refuse it is to insult the gracious Speaker. It is also to run the risk of severe judgment when we fail for lack of that which would have saved us if we had given attention to it. They who act thus are without excuse. It will be "more tolerable for Tyre and Sidon" in the day of judgment than for such. BY J.R. THOMSON Ezekiel 3:4-7 The privileged and the unprivileged. It is impossible to read this language without being reminded of the parallel language recorded to have been uttered by our Lord Jesus Christ. The Prophet Ezekiel was assured that, whilst his message would be rejected by his fellow countrymen, it would have been received with gratitude and faith had it been addressed to a Gentile nation. And our Lord, in upbraiding the unbelief of Capernaum, declared that the tidings he proclaimed would have been received with joy and would have induced repentance had they been addressed to Tyre and Sidon—nay, to Sodom and Gomorrah! It must indeed have rendered the mission of Ezekiel doubly difficult to be assured beforehand of the hardness of heart and the incredulity of the house of Israel. Yet it was a divinely appointed discipline to which he was subjected; and it was a wholesome, albeit a painful, preparation for the discharge of a distressing service, to be told that his words should be rejected, and yet to be bidden to utter them in the name and by the authority of his God. I. THE LESS WOULD WELCOME THE DIVINE AND THE DIVINE MESSAGE. People of a strange speech, the prophet was assured, would, had he been sent to them, certainly have hearkened unto him. How is this to be accounted for? Such people would have been favourably inclined to the herald of God’s justice and mercy: 1. By their surprise at an unwonted instance of God’s condescension and gracious interest. 2. By their gratitude for words of warning and of promise. 3. By their responsiveness to the interposition on their behalf of a new power brought to bear upon their moral nature. 4. By the hope of Divine acceptance and of a new and better life awakened by the summons in their nature. II. THE HIGHLY WILL MEET THE DIVINE AND THE DIVINE MESSAGE WITH , , AND . 1. Privilege is often associated with moral obduracy. The expression used is very severe: "Of a hard forehead, and of a stiff heart." It is observable, and very significant, that the historians and prophets of the Hebrews, so far from flattering their countrymen, used with regard to them language of stern upbraiding and denunciation, reproached them with their unbelief, rebelliousness, hardness of heart, and stiff-necked attitude towards Divine authority. And such reproach was abundantly justified by the facts of their history. They were chosen to privilege, not in virtue of any excellence of their own, but in the sovereign wisdom and mercy of the Lord. The more God did for them, the less they heeded his commandments. Not that this condemnation applied to all; there were those "faithful among the faithless;" but generally speaking, the Jews were a disobedient and rebellious race. 2. This moral obduracy leads to the rejection of God’s messengers. "The house of Israel" so the Lord forewarned Ezekiel—" will not hearken unto thee." The same truth was expressed by our Lord himself centuries afterwards, when he reproachfully reminded his kindred according to the flesh that through long centuries messengers from God had been sent to their forefathers, only to be ill treated, wounded, and slain. Ezekiel was only to be treated as similarly authorized messengers of God both before and afterwards. 3. God’s messengers are rejected by those who have rejected God himself. Most terrible are the words of the Lord to Ezekiel: "They will not hearken unto thee; for they will not hearken unto ME." God had spoken unto Israel in the events of past history, and in the directions and reproaches of conscience. Ezekiel might well believe that there was no special reason why they should listen to him; but he was well aware that there is no sin more awful than the refusal to listen to the Eternal himself, all whose words are true and just, wise and good. It was not a case for personal feeling, a case of offence given and taken. Such feeling would have been out of place. The serious aspect of Israel’s unbelief was just this—it was unbelief of God; they turned away from the voice that spake from heaven. . The privileges of those who, in this Christian dispensation, hear the gospel of salvation preached to them, far exceed the privileges of the ancient Hebrews. To reject the testimony of Christ’s ministers is to reject Christ himself, as our Lord has explicitly declared. The condemnation and guilt are tenfold when men harden their hearts, not only against the authority of the Divine Law, but against the pleadings of Divine love.—T. Ezekiel 3:8, Ezekiel 3:9 The fearlessness of the Lord’s messenger. After hearing that Israel would give no heed to his prophetic messages, the Prophet Ezekiel must have needed strong encouraging. It is always depressing to engage in a hopeless undertaking. Yet there was a moral necessity for the mission to be fulfilled. And the Lord strengthened and fortified his servant for his painful duty by breathing into him a Divine courage, and by bidding him dismiss all fear. Although Ezekiel’s position was very special, every servant and herald commissioned by the Most High to witness on his behalf to his fellow men has frequent need of such encouragement as that imparted to the prophet of the Captivity. I. THE OUTWARD OF FEAR. There are many circumstances which are likely to arouse the apprehensions, and so to depress the energies, of God’s messengers to Their fellow men. 1. Want of sympathy with his message on the part of those to whom he is sent. 2. An attitude of deliberate indifference and unbelief. 3. Determined resistance and resentment. 4. Threats of personal violence. The former occasions of fear are such as every minister of religion must expect to encounter. But the Hebrew prophets sometimes met with actual ill treatment—blows, bonds, and death. So it was with the apostles of our Lord, and so it has been with missionaries of the cross, who have fulfilled their ministry among the unenlightened, prejudiced, and hostile heathen. Many have "resisted unto blood, striving against sin." II. THE INWARD TO FEAR. There is great difference in the matter of constitutional temperament; some men are naturally timid, and prone to be overawed by opposition and intimidation, whilst others have a certain delight in antagonism, and care not what odds are against them in the conflict. 1. Sometimes the messenger of God is too prone to regard his own peace and comfort, and is averse to any step which may bring him into collision with others. 2. The feeling on the part of God’s servant, that he is but one against many, inclines him to retirement and reticence. 3. And this is increased when there is no countenance or support from colleagues in labour and warfare. The consciousness of personal feebleness and insufficiency, combined with the feeling of isolation, may naturally account for the prevalence of fear in the presence of difficulty, opposition, and hostility. He who made man, and who is perfectly acquainted with human nature, is aware that his servants are subject to such infirmities, and that they need accordingly a special provision of Divine grace to fortify them against the spiritual danger to which they are exposed. III. THE DIVINE FROM FEAR. 1. The consciousness of a message from God to be delivered, whether man will hear or forbear, is fitted to take away all dread of men’s displeasure, as well as all undue desire for men’s favour. 2. The assurance that Divine authority accompanies the Lord’s servant is in itself sufficient to make his face and his forehead hard as adamant in the presence of opponents whose only authority lies in force or in the conventional greatness attaching to earthly rank or station. 3. To this is added the express promise of God’s aid. The opponents may be mighty; but the soldier of truth and of righteousness has the assurance that he who is with him is mightier still. "Fear not," says the Almighty, "for I am with you."—T. The inpouring of Divine fulness. A great and strong nature is sometimes observed to obtain a vast ascendancy over others, to communicate opinion, to exercise influence, to control, to impel, to restrain, to inspire. Now, the prophet is the man to whom the Lord, who is the eternal Truth and Wisdom and Authority, stands in such a relation. As is strikingly described in the text, God pours into the ears and the heart of the prophet the words which are the expression of his infinite mind and will, and thus fits him to stand as his own representative before his fellow men. There was no doubt a special immediateness in this relation between God and the ancient prophets such as Ezekiel; yet the remarkable language of this passage may justly be taken as describing the intercourse which exists between the Father of spirits and those whom he has made partakers of his nature and of his truth and life and love. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Prior to any detailed examination of the strange series of acts recorded in this and the following chapter, we are met with the question whether they were indeed visible and outward acts, or only imagined by the prophet in a state of ecstasy and afterwards reported by him to the people. Each view has been maintained by commentators of repute. I adopt, with scarcely any hesitation, the former, and for the following reasons. (1) On the other interpretation the acts recorded were not signs to the people (Ezekiel 4:3) till the prophet reported them; but the whole context shows that they were to be substitutes for spoken teaching. They belong to the period of the prophet’s silence. (2) This mode of teaching, though not carried to the same extent, was part of the normal method of a prophet’s work. Zedekiah’s horns of iron (1 Kings 22:11); Isaiah’s walking "naked and barefoot" for three years (Isaiah 20:2, Isaiah 20:3); Jeremiah’s yokes of wood (Jeremiah 27:2), probably even the latter prophet’s journey to the Euphrates (Jeremiah 13:4); and Hosea’s marriage with a harlot (Hosea 1-3), were all outward objective facts. We are only disposed to take a different view of Ezekiel’s acts because they are more startling and repulsive; but to adopt a non-natural interpretation on this a priori ground of feeling is not the act of an honest interpreter. We have to admit that outwardly the life of the prophets of Israel might present analogies to the phenomena of ether religions or other times. The acts of Ezekiel may find a parallel in those of Simeon Stylites or George Fox; of Jesus the son of Ananus, who for seven years and five months walked to and fro in Jerusalem, uttering his woes against the city and the holy house (Josephus, ’Bell. Jud.,’ 6.6, 3); of Solomon Eagle, as he, in like manner, walked through the streets of London during the great Plague. Ezekiel 4:1 The first sign in this method of unspoken prophecy was to indicate to the exiles of Tel-Abib that which they were unwilling to believe The day of uncertain hopes and fears, of delusive dreams and promises (Jeremiah 27:16; Jeremiah 28:1-3; Jeremiah 29:21), was nearly over. The siege of Jerusalem in spite of Zedekiab’s Egyptian alliance, was a thing decreed. Four years before it came—we are now between the fourth month of the fifth year (Ezekiel 1:2) and the sixth month of the sixth year (Ezekiel 8:1) of Zedekiah. and the siege began in the ninth year (2 Kings 25:1)—Ezekiel, on the segnius irritant principle, brought it, as here narrated, before the eyes of the exiles. That he did so implies a certain artistic culture, in possessing which he stands alone, so far as we know, among the prophets of Israel, and to which his residence in the land of the Chaldees may have contributed. He takes a tile, or tablet of baked clay, such as were used in Babylon and Assyria for private contracts, historical inscriptions, astronomical observations (Pliny, ’Hist. Nat.,’ 7.57), and the like, which were, in fact, the books of that place and time, and of which whole libraries have been brought to light in recent excavations (Layard, ’Nineveh and Babylon,’ ch. 22) and engraves upon it the outlines of "a city" (Revised Version), in which the exiles would at once recognize the city of their fathers, the towers which they had once counted (Isaiah 33:18; Psalms 48:12), the temple which had been their glory and their joy. Bricks with such scenes on them were found among the ruins of Nimroud, now in the British Museum. It is not difficult to picture to ourselves the wondering curiosity with which Ezekiel’s neighbours would watch the strange proceeding. In this case the sign would be more impressive than any spoken utterance. Ezekiel 4:2 Lay siege against it, etc. The wonder would increase as the spectators looked on what followed. Either tracing the scene on the tablet, or, more probably, as Ezekiel 4:3 seems to indicate, constructing a model of the scene, the prophet brings before their eyes all the familiar details of a siege, such as we see on numerous Assyrian bas-reliefs: such also as the narratives of the Old Testament bring before us. There are (1) the forts (as in 2 Kings 25:1; Jeremiah 52:4; Ezekiel 17:17; Ezekiel 21:22; Ezekiel 26:8), or, perhaps, the wall of circumvallation, which the besiegers erected that they might carry on their operations in safety; (2) then the mount, or mound (the English of the Authorized Version does not distinguish between the two) of earth from which they plied the bows or catapults (Jeremiah 6:6; Jeremiah 32:24; Jeremiah 33:4; Ezekiel, ut supra); (3) the camps (plural in the Hebrew and Revised Version), or encampments, in which they were stationed in various positions found the city; (4) the battering rams. Here the history both of the word and the thing has a special interest. The primary meaning of the Hebrew word is "lamb" (so in Deuteronomy 32:14; 1 Samuel 15:9, et al; Revised Version), or, better, "full grown wethers or rams" (Furst). Like the Greek κρίος (Xen; ’Cyrop.,’ 7.4. 1; 2 Macc. 12:15), and the Latin aries (Livy, Ezekiel 21:12; Ezekiel 31:1-18:32, et al.), it was transferred to the engine which was used to "butt," like a ram, against the walls of a besieged city, and which, in Roman warfare, commonly terminated in a ram’s head in bronze or iron. Ezekiel is the only Old Testament writer who, here and in Ezekiel 21:22, uses the word, for which the LXX. gives βελοστάσεις, and the Vulgate arietes. The margin of the Authorized Version in both places gives "chief leaders," taking "rams" in another figurative sense; but, in the face of the LXX. and Vulgate, there is no reason for accepting this. Battering rams frequently appear in Assyrian bas-reliefs of a much earlier date than Ezekiel’s time, at Nimroud, Konyunyik . Other interpretations, which see in it the symbol of the circumvallation of the city, or of the impenetrable barrier which the sins of the people had set up between themselves and Jehovah, or of the prophet himself as strong and unyielding (Jeremiah 1:18), do not commend themselves. The flat plate did not go round the city, and the spiritual meaning is out of harmony with the context. This shall be a sign, etc. (comp. like forms in Ezekiel 12:6, Ezekiel 12:11; Ezekiel 24:25, Ezekiel 24:27). The exiles of Tel-Abib, who wore the only spectators of the prophet’s acts, are taken as representatives of "the house of Israel," that phrase being commonly used by Ezekiel, unless, as in verses 5, 6, and Ezekiel 37:16, there is a special reason for noting a distinction for Jonah as representing the whole nation. Ezekiel 4:4 Lie thou also upon thy left side, etc. We find the explanation of the attitude in Ezekiel 16:46. Samaria was on the "left hand," i.e. to the north, as a man looked to the east. So the same word yamin is both "the south" (1 Samuel 23:19, 1 Samuel 23:24; Psalms 84:12) and "the right hand." Here, accordingly, the "house of Israel" is taken in its specific sense, as the northern kingdom as distinguished from the "house of Judah" in Ezekiel 16:6. Thou shalt bear their iniquity; ie; as in all similar passages (Exodus 28:43; Le Exodus 5:17; Exodus 7:18; Numbers 18:1, et al.), the punishment of their iniquity. The words so taken will help us to understand the numerical symbolism of the words that followed. The prophet was by this act to identify himself with both divisions of the nation, by representing in this strange form at once the severity and the limits of their punishment. I adopt, without any hesitation, the view that we have here the record of a fact, and not of a vision narrated. The object of the act was to startle men and make them wonder. As week after week went on this, exceptis excipiendis, was to be Ezekiel’s permanent attitude, as of one crushed to the very ground, prostrate under the burden thus laid upon him, as impersonating his people. Ezekiel 4:5 Three hundred and ninety days, etc. The days, as stated in Ezekiel 4:6, stand for years according to the symbolism (with which Ezekiel was probably acquainted) of Numbers 14:34. How we are to explain the precise number chosen is a problem winch has much exercised the minds of interpreters. I will begin by stating what seems to me the most tenable solution. In doing this I follow Smend and Cornill in taking the LXX. as giving the original reading, and the Hebrew as a later correction, made with a purpose. (1) Jerome and Origen bear witness to the fact that most copies of the former gave 190 years, some 150 and others, agreeing with the Hebrew, 390. The first of these numbers fits in with the thought that Ezekiel’s act was to represent the period of the punishment of the northern kingdom. That punishment starts from the first captivity under Pekah about B.C. 734. Reckoning from that date, the 190 years bring us to about B.C. 544. The punishment of Judah, in like manner, dates from the destruction of Jerusalem in B.C. 586, and the forty years bring us to B.C. 546, a date so near the other, that, in the round numbers which Ezekiel uses, they may be taken as practically coinciding. It was to that date that the prophet, perhaps, unacquainted with Jeremiah’s seventy years (Jeremiah 25:12), with a different starting point and terminus, looked forward as the starting point of the restoration of Israel. It is obvious that Ezekiel contemplated the contemporaneous restoration of Israel and Judah (Ezekiel 16:53-55; Ezekiel 37:19-22; Ezekiel 47:13), as indeed Isaiah also seems to do (Isaiah 11:13, Isaiah 11:14), and Jeremiah (Jeremiah 31:6, Jeremiah 31:12, Jeremiah 31:27). The teaching of Ezekiel’s acts, then, had two distinct purposes. (a) It taught the certainty of the punishment. No plots, or rebellions, or alliances with Egypt, could avert the doom of exile from these who should survive the siege of Jerusalem. (b) It taught the exiles to accept their punishment with patience, but with hope. There was a limit, and that not very far off, which some of them might live to see, and beyond which there lay the hope of a restoration for both Israel and Judah. If that hope was not realized to the extent which Ezekiel’s language impiles, the same may be, said of the language of Isaiah 40-66; whether we refer those chapters to Isaiah himself or to the "great unknown" who followed Ezekiel, and may have listened to his teaching. (2) Still keeping to the idea of the years of punishment, but taking the Hebrew text, the combination of 390 and 40 gives 430, and this, it is urged, was the number assigned in Exodus 12:40 for the years of the sojourning in Egypt. Then the nation had been one, now it is divided. And the punishment of its two divisions is apportioned according to their respective guilt. For Israel, whose sins had been of a deeper dye, there was to be, as it were, another Egyptian bondage (Hosea 8:13 and Hosea 9:3 seem to predict a literal return to Egypt, but Hosea 11:5 shows it to have been figurative only). For Judah there was to be another quasi-wandering in the wilderness for forty years a period of punishment, but also of preparation lot a re-entry into the land of promise (Currey, Gardiner). (3) A somewhat fanciful variation on the preceding view connects the 390 days with the forty stripes of Deu 25:3, reduced by Jewish preachers to "forty stripes save one" (2 Corinthians 11:24). Thus thirty-nine were assigned to each of the ten tribes, leaving forty for Judah standing by itself. With this addition (3) merges into (2). (4) The traditional Jewish interpretation, on the other hand (Kimchi), sees in the number of the years the measure, not of the punishment, but of the guilt of Israel and Judah respectively. That of the former is measured from the revolt of the ten tribes to the time at which Ezekiel received the commands with which we are now dealing. This computation gives, it is true, only 380 years; but the prophet may be thought of as dealing with round numbers, the 390 being, perhaps, chosen for the reason indicated in (3), or as reckoning with a different chronology. The forty years of the guilt of Judah are, on this view, reckoned from Josiah’s reformation, which would bring us to B.C. 585-4. And the sin of Judah is thought of as consisting specially in its resistance to that reformation and its rapid relapse into an apostasy like that of Ahaz or Manasseh. It can hardly be said that this is a satisfactory explanation. (5) Yet another view has been suggested, sc. that the siege of Jerusalem lasted, in round numbers, for 430 days—a day for each year of the national guilt as measured in the last hypothesis. Against this there is the fact that, according to the statements in 2 Kings 25:1-3, the siege lasted for much more than the 430 days, sc. for nearly a year and a half. The conclusion to which I am led, after examining the several hypotheses, is, as I have sail, in favour of (1). The text of the Hebrew, as we find it, may have risen out of the tinct that the ten tribes had not returned as a body, and that there was no sign of their return, when Judah returned in B.C. 536, and therefore a larger number was inserted to allow time for a more adequate interval. Ezekiel 4:6 Each day for a year. The Hebrew formula is that of iteration—"a day for a year, a day for a year." It originates, as has been said, in Numbers 14:34. What has been known as the year-day theory of prophetic interpretation flows naturally from it, and has been applied (1) to the "seventy weeks" of Daniel 9:24-27, and (2) the twelve hundred and sixty and the three days and a half of Rev 11:3, Revelation 11:9. Ezekiel 4:7 Thine arm shall be uncovered. This, as in Isaiah 52:10, was the symbol of energetic action. The prophet was to be, as it were, no apathetic spectator of the siege which he was thus dramatizing, but is as the representative of the Divine commission to control and guide it. The picture of the prophet’s attitude, not merely resting on his side and folding his hands, as a man at ease might do, but looking intently, with bare outstretched arm, at the scene portrayed by him, must, we may well imagine, have added to the startling effect of the whole procedure. We note the phrase, "set thy face," as specially characteristic of Ezekiel (here, and, though the Hebrew verb is not the same, Ezekiel 14:8; Ezekiel 15:7). The words "prophesy against it" may imply some spoken utterance of the nature of a "woe," like that of the son of Ananus (see above), but hardly, I think, a prolonged address. Ezekiel 4:8 I will lay bands upon thee, etc. The words point to the supernatural constraint which would support the prophet in a position as trying as that of an Indian yogi or a Stylite monk. He would himself be powerless to move (exceptis excipiendis, as before) from the prescribed position. There is, perhaps, a reference to Ezekiel 3:25. The people would have "put bands" upon the prophet to hinder his work; Jehovah will "put bands" upon him to help, nay, to constrain, him to finish it. Ezekiel 4:9 Take thou also unto thee, etc. The act implies, as I have said, that there were exceptions to the generally immovable attitude. The symbolism seems to have a twofold meaning. We can scarcely exclude a reference to the famine which accompanied the siege. On the other hand, one special feature of it is distinctly referred, not to the siege, but to the exile (Ezekiel 4:13). Starting with the former, the prophet is told to make bread, not of wheat, the common food of the wealthier class (Deuteronomy 32:14; Psalms 81:16; Psalms 147:14; Jeremiah 12:13; Jeremiah 41:8), nor of barley, the chief food of the poor (Ezekiel 13:19; Hosea 3:2; John 6:9), but of these mixed with beans (2 Samuel 17:28), lentils (2 Samuel 17:28; Genesis 25:34)—then, as now, largely used in Egypt and other Eastern countries—millet (the Hebrew word is not found elsewhere), and fitches, i.e. vetches (here also the Hebrew word is found only in this passage, that so translated in Isaiah 28:25-27 standing, it is said, for the seed of the black cummin). The outcome of this mixture would be a coarse, unpalatable bread, not unlike that to which the population of Paris was reduced in the siege of 1870-71. This was to be the prophet’s food, as it was to be that of the people of Jerusalem during the 390 days by which that siege was symbolically, though not numerically, represented. It is not improbable, looking to the prohibition against mixtures of any kind in Deuteronomy 22:9, that it would be regarded as in itself unclean. Ezekiel 4:10 Thy meat, etc.; better, food, here and elsewhere. Coarse as the food was, the people would have but scanty rations of it. Men were not, as usual, to measure the corn, but to weigh the bread (Leviticus 26:26). Taking the shekel at about 220 grains, the twenty shekels would be about 10 or 12 ounces. The common allowance in England for prison or pauper dietaries gives, I believe from 24 to 32 ounces, Besides other food. And this was to be taken, not as hunger prompted, but at the appointed hour. once a day. The whole scene of the people of the besieged city coming for their daily rations is brought vividly before us. Ezekiel 4:11 The sixth, part of an hin, etc. According to the varying accounts of the "hin" given by Jewish writers, this would give from 6 to 9 of a pint. And this was, like the food, to be doled out once a day. Possibly "the bread of affliction and the water of affliction," in 1 Kings 22:27 and Isaiah 30:20, contains a reference to the quantity as well as the quality of a prison dietary as thus described. Isaiah’s words may refer to the siege of Sennacherib, as Ezekiel’s do to the siege of Nebuchadnezzar. Ezekiel 4:12 Thou shall bake it with dung, etc. The process of baking in ashes was as old as the time of Abraham (Genesis 18:6), and continues in Arabia and Syria to the present day. The kneaded dough was rolled into thin flat cakes, and they were placed upon, or hung over, the hot wood embers of the hearth or oven. But in a besieged city the supply of wood for fuel soon fails. The first resource is found, as still often happens in the East, in using the dried dung of camels or of cattle. Before Ezekiel’s mind there came the vision of a yet more terrible necessity. That supply also might tail, and then men would be forced to use the dried contents of the "draught houses" or cesspools of Jerusalem. They would be compelled almost literally to fulfil the taunt of Rabshakeh (Isaiah 36:12). That thought, as bringing with it the ceremonial pollution of Le Ezekiel 5:3: Ezekiel 7:21, was as revolting to Ezekiel as it is to us; but like Dante, in a like revolting symbolism (’Inf.,’ 18.114), he does not shrink from naming it. It came to him, as with the authority of a Divine command, that he was even to do this, to represent the extreme horrors of the siege. And all this was to be done visibly, before the eyes of his neighbours at Tel-Abib. Ezekiel 4:13 Even thus shall the children of Israel, etc. The strange command takes a wider range. It symbolizes, not the literal horrors of the siege, but the "defiled bread" which even the exiles would be reduced to eat. So taken, the words remind us of the risk of eating unclean, food, which almost inevitably attended the position of the exiles (Hosea 9:3; Daniel 1:8), and which, it may be, Ezekiel had already tell keenly. There is obviously something more than can be explained by a reference to "the bitter bread of banishment," or to Dante’s "Come sa di sale … " (’Par.,’ 17.58). Ezekiel 4:14 Then said I, Ah, Lord God! etc. The formula is, curiously enough, equally characteristic of Ezekiel (Ezekiel 9:8; Ezekiel 11:13; Ezekiel 20:49) and of his teacher and contemporary (Jeremiah 1:6; Jeremiah 4:10; Jeremiah 14:13; Jeremiah 32:17). The Vulgate represents it by A, a, a. His plea, which reminds us at once of Dan 1:8 and Acts 10:14, is that he has kept himself free from all ceremonial pollution connected with food. And is he, a priest too, to do this? That be far from him! Anything but that! The kinds of defilement of which he speaks are noted in Exodus 22:31; Le Exodus 7:24; Exodus 11:1-10:39, 40; Exodus 17:15. The "abominable things" may refer either to the unclean meats catalogued in Deuteronomy 14:3-21 (as e.g. in Isaiah 65:4), or as in the controversy of the apostolic age (Acts 15:1-41.; 1 Corinthians 8:1; Revelation 2:20), to eating any flesh that had been offered in sacrifice to idols. The prophet’s passionate appeal is characteristic of the extent to which his character had been influenced by the newly discovered Law of the Lord (2 Kings 22:1-20.; 2 Chronicles 34:1-33.), i.e. probably by the Book of Deuteronomy. Ezekiel 4:15 Lo, I have given thee, etc. The concession mitigates the horror of the first command, though even this was probably regarded as involving some ceremonial uncleanness. It served, at any rate, to represent, in some measure, the pressure of the siege. Ezekiel 4:16 The staff of bread. The phrase occurs again in Ezekiel 5:16; Ezekiel 14:13, and also in Leviticus 26:26; Psalms 105:16. In Isaiah 3:1 the thought is the same, but the Hebrew word is different. They shall eat bread by weight, etc. The phrase occurs, it may be noted, in Leviticus 26:26, one of the verses above referred to. The care and astonishment, implying that the wonted cheerfulness of meals would have departed, meet us again in Ezekiel 12:19. Ezekiel 4:17 Consume away for their iniquity, etc. Another echo from the book which had entered so largely into the prophet’s education (see Leviticus 26:39, where the Hebrew for "pine" is the same as that here rendered "consume"). To the wretchedness of physical privation there was to be added the consciousness of the sufferers that it was caused by their own evil deeds. . Ezekiel 4:1, Ezekiel 4:2 A pictorial sermon. The method of this prophecy is as instructive as the substance of it. Let us, therefore, consider this by itself. I. IT WAS NOVEL. Hitherto prophets had usually preached by word of mouth, though indeed occasionally they had given visible illustrations of their sermons. Thus Jeremiah had worn a symbolical yoke of iron (Jeremiah 28:10). But to draw a picture on a tile was a new method of prophecy. The pulpit is generally too conservative of old methods, too timid of innovation. The preacher should not be a slave of fashion. But, then, he should be careful not to be in bondage to an old fashion any more than to a new fashion. He ought to be ready to embrace any novel method that promises to make his work more effective. II. IT WAS TO THE MANNER OF THE TIMES. The great brick libraries which have been discovered in the very region where Ezekiel was living, and which include works of the very date of his ministry, contain similar pictorial representations—inscribed representations of sieges. Therefore Ezekiel was adapting his teaching to the manners of his contemporaries. It is as though a modern preacher, unable to reach all the persons he desired to address from the pulpit, should write in the newspapers. Therefore the most effective weapon of the day should be secured by the preacher. The enemy have breech-loading rifles: why should the friends of the truth be content with old flint muskets? III. IT WAS . Mere novelty for its own sake is childish. Eccentricity may win notoriety, but it will not honour truth. Erratic methods lower the dignity of truth. The preacher has to remember the solemn, the awful character of his message. But, then, a novel and almost alarming method may be most suitable for conveying the message. In this matter the means must be subservient to the end. Now, Ezekiel’s method was remarkably suitable for his purpose. 1. It made his message intelligible to all. People who cannot read may understand a picture, and the same picture may speak to men of different languages. Raphael’s ’Transfiguration’ is intelligible to Englishmen who do not know a word of Italian. Pictorial preaching is easily understood. 2. It made the message vivid and impressive. We feel most strongly what we see in picture before our eyes. The failure of preaching is often owing to the fact that the truth proclaimed is accepted only in words which do not suggest clear, strong ideas. It may be admitted by the reason, but it is not embraced by the imagination. The truth which has power over us is not that which we consent to in cold, intellectual agreement, but that which stands to the eyes of the soul as a present reality. Therefore, after we have made our meaning clear and proved our preposition to demonstration, a large part of our work remains, viz. to impress the truth on the imagination and the heart of our hearers; and to be impressive, the truth must be vivid. There is always scope for pictorial preaching. All preachers who are effective with the multitudes resort to this method. 3. It made the message enduring. The brick libraries of Babylon which have been deposited in the British Museum are almost as fresh and sound today as when they were first produced three thousand years ago. It is just possible that some day Ezekiel’s tile may be dug up uninjured! Sermons may be forgotten, but truth endures; and it is the mission of the preacher so to bum the truth into the hearts of his hearers that it shall even outlast Babylonian libraries and be seen through all eternity. Ezekiel 4:4-6 Sin bearing. Ezekiel is to bear the sin of his people, doing it indeed symbolically every night, by lying first on one side, with the idea that the sin of Israel is upon him so that he cannot move; and then for a shorter period on the other side, with the idea of the sin of Judah resting on him and holding him down. This shows that a prophet is more than a messenger from God to men. He is one of the people, and his function involves his bearing somewhat of their sin. This must be the case with all servants of God who would be helpful to their brethren. Thus Christ’s sin bearing, while it stands alone in its tremendous endurance and its glorious efficacy, is anticipated and followed in a minor degree. I. SIN BEARING IS . 1. It is bearing sin for others. Ezekiel took on him the burden of the sin of the guilty nation. Vicarious endurance of sin runs through all life. No man keeps his sin to himself. All who love the sinner bear some of the weight of his sin. Christ the Sinless hears our sin. 2. It is bearing sin for brethren. The prophet was to identify himself with his people, and thus to come to bear their sin. Christ became one of us that he might bear our sin for us. Pharisaical scorn for the sin of others betrays the spirit of Cain. 3. It is bearing sin in true proportion. The guilt of Israel is greater than that of Judah, and its punishment is accordingly of longer duration. These facts are recognized in Ezekiel’s symbolical periods of endurance. As all sin is not equal, all sin does not produce the same distress on the sin bearer. The aggravation of the world’s sin leads to the aggravation of Christ’s sufferings. How much has each added to that awful load? II. SIN BEARING IS A REAL . Ezekiel’s action was symbolical, but it suggested a true spiritual experience. 1. Sin is borne vicariously in the thought of it. We may refuse to note our brother’s ill conduct, and if so we may pass it by with indifference. But the prophet must study the signs of the times; the Christ must take The real state of the world into his thought and heart; the man of Christian sympathy must consider deeply and sadly the great sin of mankind. 2. This is borne in the shame of it. Each man is only guilty of his own misconduct. Yet we are all conscious of the shame of the sin of those who are closely related to us. A child’s sin is his father’s shame. The Christian spirit makes the shame of the sin of others felt by those who have escaped it. 3. This is borne in the suffering of it. We cannot but suffer for the wickedness of those who are near to us. One who would help and save his brethren must bear the suffering of their sins. Ezekiel in a lower degree anticipated that type of vicarious suffering set forth in Isaiah 53:1-12; which Christ alone fully realized. The Saviour of men must ever be one who sacrifices himself for met, by suffering the hurt of the sin of men. III. SIN BEARING IS FOR THE PURPOSE OF FROM SIN. We cannot see all the deep mystery of this; but we can discern its glorious issue. 1. The sin bearer is a propitiation to God. The Lamb of God who bears away the sin of the world is God’s beloved ,Son, in whom he is well pleased. God cannot be pleased with mere suffering; but he may well be delighted with the spirit of obedience, holiness, and love that is manifested in vicarious suffering, and may take this as an ample compensation and a glorious intercession. 2. The sin bearing should move the guilty to repentance. The Jews were to learn a lesson from Ezekiel. Christ’s cross preaches repentance. Defiled bread. Among the many inconveniences of the exile this was to be included, that the Jews would not be able to secure that their food should be cooked in their own manner, and so kept free from ceremonial defilement. But is there not a latent irony in the suggestion of such a thing as a serious calamity? Does it not show that the spirit of the Pharisees, who would strain out a gnat and swallow a camel, had already appeared? These Jews, who would be so alarmed at the prospect of external defilement, had already corrupted and befound their souls with the vilest sin. Nevertheless, if they did feel the shame of the external defilement, it would come to them as a fitting retribution. Outward shame is the just penalty of inward sin. I. BREAD IS DEFILED WHEN IT IS TAKEN BY A SINNER. All that a bad man touches turns to corruption. The sweetest food becomes foul in the mouth of the wicked. A morally bad musician desecrates the good music which he tries to interpret by breathing into it a corrupt feeling. The best book will be degraded by an evil minded reader. Such a person will contrive to extract sinful suggestions from the Bible; and then perhaps he will even denounce the sacred volume as immoral in its tendency. II. BREAD IS DEFILED WHEN IT IS GOT BY EVIL MEANS. The finest wheaten loaf is a corrupt thing when it has been stolen. A dishonest style of business degrades all its proceeds. When a man grows fat on the gains which he has extorted from the helpless by cunning or force, he has brought moral degradation into his home and corruption to his table. The very bread with which he feeds his innocent children is a vile thing, and the hungry poor whom his wicked practices are starving may have the consolation of knowing that the crusts they gnaw in reeking cellars are cleaner in the sight of God than the dainties of his sumptuous banquets. III. BREAD IS DEFILED WHEN IT IS EATEN IN AN SPIRIT. If the hand of the Giver is ignored, the bread is at once degraded. It becomes but a dead mass of earth. The heavenly hand that gave it makes its highest value. Taken in faith and gratitude, the common bread of a daily meal has something of a sacramental nature in it. But ingratitude spoils all. The Israelites, loathing the manna in the wilderness and murmuring against their God, did their worst to corrupt the heavenly gift. IV. BREAD IS DEFILED WHEN IT IS EATEN FOR AN PURPOSE. 1. It may be devoured in low animal greed and lust of food. Then the Divine sanctity of it vanishes, and it becomes a degraded thing. The glutton who lives to eat defiles the best bread. So, too, the man who accepts the other gifts of Providence which are bestowed upon him, solely for self indulgence, lowers and vitiates all he consumes. 2. It may be converted into energy for sin. The bad man goes forth and does wickedly in the strength of the bread which the holy God has given to fit him for the service of goodness. Can any act of defilement be worse than that? To preserve our bread from corruption let us recollect the apostolic direction, "Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." BY J.R. THOMSON Siege. By the remarkable symbolism described in this chapter, Ezekiel was himself assured that the metropolis of his country was about to endure the horrors of a siege, and his action was intended for a sign to the house of Israel. Jerusalem, like many of the ruinous cities of antiquity, and indeed of modern times, underwent the calamity again and again. It was probably the siege by Nebuchadnezzar which was foretold by the symbol of the tile and the iron pan. To be besieged was a not uncommon incident of warfare. But the prophet of God treated this approaching catastrophe, not merely as a fact of history, but as a moral and Divine lesson. I. THE GENERAL LESSONS VIVIDLY BY A CITY A STATE OF SIEGE. 1. Community in civic life. Every city always has its own social characteristics. Citizens take a pride in the prosperity and glory of their city, especially if it be the metropolis of the nation. In our own time Paris was besieged by the German army, and its unity was never so realized as when thus encompassed by the enemy. 2. Community in resistance and hostility. Distinctions of rank and of social position almost vanish when a common danger threatens every class alike. Each man takes his share in the defence of the city, in bearing the common burden. All are drawn together by their community in dread or in defiance of the foe. 3. Community in the experience of suffering. Hunger and thirst, privation and want of rest, are shared by all the citizens of a beleaguered city. Men who partake the same calamity are drawn together by their common experience. The annals of a siege will usually be found to contain the record of remarkable cases of heroic unselfishness and public devotion. II. THE SPECIAL LESSONS BY THE SIEGE OF . There may well have been manifested a community in spiritual discipline and profit. 1. The vanity of human pride and ambition was strikingly exhibited. The Jews were a vain glorious people; they possessed many distinctive marks of superiority raising them above the heathen, and their knew and boasted that it was so. They took credit to themselves for much for which they ought to have offered thanks to God. Their self-confidence and glorying were rebuked in the most emphatic manner when their fair and famed metropolis was besieged and threatened with destruction. This lesson is impressed upon their countrymen with unsparing faithfulness by the ancient Hebrew prophets. 2. Equally pointed was the lesson conveyed as to the utter vanity of merely human help. The Jews did indeed sometimes seek alliances which might befriend and assist them in their distress; but against such alliances they were repeatedly warned by the prophets, whose duty it was to assure their countrymen of the vanity of the help of man. Especially were they rebuked for seeking friendship and aid from Egypt against, the forces of the Eastern foe; and they found such friendship hollow, and such aid ineffectual. 3. The inhabitants of Jerusalem and the people of Judah generally were, by the siege of the city, directed to seek Divine deliverance. The city might fall; its walls might be levelled with the dust; its defenders might be slain; its inhabitants decimated. But all this might be overruled for the nation’s real and lasting good, should calamity and humiliation lead to repentance, should Divine favour be entreated, and a way of salvation be opened up to the remnant of the people.—T. Substitution. In order to his being a religious teacher and guardian of his nation, it was necessary that Ezekiel should enter into the state of his fellow—countrymen, and even share the sufferings due to their unbelief and rebellion. The Christian reader cannot fail to discern in the prophet of the Captivity a figure by anticipation of the Lord Jesus, who himself "bare our sins and carried our sorrows." Doubtless Christ bore the iniquity of men in a sense in which no other can do so. Yet there is no possibility of benefiting those who are in a state of sin and degradation, except by stooping to their low estate, participating in their lot, enduring somewhat of their sorrow, and thus bearing their iniquity. I. WHETHER OR , IN EVERY THE SUFFER WITH THE GUILTY. The guilt is the nation’s, the suffering is the individual’s. The righteous may witness against the city’s sin and rebellion, but they are overtaken by the city’s catastrophe. It is not always that the city is spared for the sake of the ten righteous who are found therein. One common ruin may, as in the case of Jerusalem, overwhelm the inhabitants, alike those who have erred and offended, and those who have raised their voice in protest and in censure. II. THE BEAR THE OF THEIR BY TO THEIR SINS. As Lot was vexed with the filthy conversation of the dwellers in Sodom, as there were those in Jerusalem who sighed and cried for all the abominations done in the city, so in the midst of a corrupt and ungodly community there may be those who lay to heart their neighbours’ iniquity, and who feel bitter distress because of conduct which to callous sinners brings no sorrow. It may be granted that this is to some extent a matter of temperament; that a sensitive character will be afflicted by what a calmer, colder disposition bears with impunity. Yet every good man should watch himself, lest familiarity with abounding sin should dull the edge of his spiritual perceptions, lest he should cease to be distressed because of the prevalence of iniquity. III. THE BEAR BY THE WHICH SIN ENTAILS UPON THEIR . A siege is usually accompanied by most painful and heartrending incidents; wounds and privations, pestilence and violent death, are all but inseparable from so frightful an aspect of human warfare. The prophet was not a man to think of such incidents, to realize them by vivid imagination and confident anticipation, without being grievously affected. Who is there, with a heart to feel, who can picture to himself the miseries, the disease, the want, the bereavements, which sin daily brings upon every populous city, without taking upon himself something of the burden? We are commanded to "weep with those that weep." And when the calamities which befall our neighbours are the unmistakable results of transgression of Divine commands, we do in a sense bear their iniquities, when we feel for them, and are distressed because of the errors and follies which are the occasion of afflictions and disasters. IV. THE MAY , BY THUS IN THE OF THEIR ’ , BE THE AGENTS IN ABOUT AND . Our Lord Jesus Christ so identified himself with the sinful race whose nature he assumed, that he is said to have been "made sin" for us; he "bore our sins in his body on the tree." This was seen, by the infinite wisdom of our Father in heaven, to have been the one way by which salvation could be brought to this sinful humanity. Now we are reminded that, in his endurance of the results of men’s sins, Jesus left us an example that we should follow in his steps. He is, indeed, the only Propitiation from sin, the only Ransom for sinners. But the principle underlying redemption is a principle which has an application to the spirit and to the moral life of all the followers of Christ. They are in this world, not simply to keep themselves pure from its evil, but to help to purify others from that evil. And this they can only do by bearing the iniquity of their fellow men; not by keeping themselves aloof froth sinners, not by merely censuring and condemning sinners, but by taking the burden of their sins upon their own renewed and compassionate hearts, by entering into their temptations, and helping to rescue them from such snares; and, above all, by bringing them, in compassion and sympathizing love, into the fellowship of that Divine Saviour who gave himself for us, and who bears and takes away the sin of the world. It is by him only that the world’s iniquity is to be pardoned and to be abolished, and to be replaced by the love of and by obedience to a righteous and holy God.—T. Ezekiel 4:16, Ezekiel 4:17 The chastisement of famine. The striking and distressing symbolism described in this chapter must have brought with great vividness before the mind of the prophet, and before the minds of his companions in exile, the sufferings that were about to befall the metropolis which was the pride of their hearts. In the siege which was to come upon Jerusalem, the citizens should endure the horrors of privation, of hunger, and of thirst. It was foretold that in a sense this should be God’s appointment, the effect of that retributive Providence which devout minds cannot fail to recognize in the government of the world. If such events took place in accordance with what are called general laws, since those laws are the consequence and expression of the very constitution of society, none the less must the Divine hand be recognized, none the less must it be understood that Divine lessons are to be learned with reverent submission. I. A LESSON OF UNITY. As a city, Jerusalem had sinned by rejecting Jehovah’s worship, and by honouring the gods of the nations; by disobeying Jehovah’s laws, and following sinful impulses and indulging in sinful practices. As a city, Jerusalem sinned; as a city, Jerusalem suffered and fell. The innocent, no doubt, suffered with the guilty; those who mourned over the defection of Judah with those who were prominent agents in that defection. No man can live apart from his neighbours; least of all is this possible in the life of the city, which is characterized by a unity that may be designated corporate. II. A LESSON OF . Bread, water, and fuel are mentioned in this chapter as necessaries of life; without them men are condemned to famine and to death. The body is in correlation to nature—to the provision made for its sustenance and strength. If the supply be cut off, the body perishes. Familiar and commonplace as this truth is, men need, in their pride and self-confidence, to be reminded of it. The haughty Jews stood in need of the lesson. Let an army invest the city, and it is only a question of time; for the besieged, if unable to beat back the besiegers, must sooner or later surrender to the force of hunger, if not of arms. III. A LESSON OF DIVINE . It is in this light that the calamities attending a siege are presented by the prophet. Men may see in a beleaguered city only a political fact, a military incident, the consequence of well known causes, the cause of well understood effects. To see all this is justifiable; to see nothing but this is blindness. A thoughtful and pious mind will look through, will look above, all that is phenomenal. There is purpose in human affairs, there is Divine meaning, there is revelation. When men, oppressed by adversity and threatened with ruin, are "astonied one with another, and pine away in their iniquity," it is possible that they may be so stupefied as to recognize no moral law in their experience, their fate. but the enlightened discern in such events indication of the Divine displeasure and indignation with sin. Chastisement, punishment, is no chimera invented by a heated imagination; it is a sober, albeit a painful fact, from which there is no escape and no appeal. The judgments of God are abroad in the earth; and this is that the inhabitants thereof may learn righteousness. IV. A LESSON OF AND OF MERCY. This lesson is not, indeed, explicitly presented in this passage; yet the whole prophetic symbolism leads up to it. Why are men hungry but that they may call for the bread of life? and upon whom shall they call but upon God? Whither shall the parched and thirsting turn but to him who has the water of life, for the quenching of their thirst and the satisfaction of their souls? To whom shall the afflicted address themselves but to him who can turn the outward curse into a spiritual blessing, who can make the scourge the means of healing, and the sword the means of life? In the midst of wrath God remembers mercy; and it is ever true that they who call upon the Name of the Lord shall be saved.—T. BY J.D. DAVIES Ezekiel 4:1-8 Vicarious suffering. Every true prophet is a forerunner of Jesus Christ. We do not detract from the work of the Saviour—we magnify it—when we discern that the same kind of work (though not equal in measure or effectiveness) had been done by the prophets. Ezekiel was called of God, not only to teach heavenly doctrine, but also to suffer for the people. "Thou shalt bear their iniquities." No one can be a faithful servant of God who does not suffer for the cause he serves. Suffering is the badge of a Divine commission. I. EVERY PROPHET IS A VICAR. He represents God before the people; he represents the people before God. In his whole person, action, suffering, mission, he is a type of Jesus Christ. When men will not listen to his words, he is commanded to speak to them by deeds. The life of the prophet is a prophecy. Ezekiel deals with these captives as with sullen children. To the ignorant he became as ignorant. He condescended to their low estate. Being made dumb by reason of their perversity, he pursues his heavenly task in another way—he teaches them by pictures, object lesson and deed symbol. It is "line upon line, precept upon precept, here a little and there a little." So long as there remains an avenue to the heart, God will not abandon men. II. HIS IS . This prophet was not himself free from sin, and suffering was its effect. Yet the suffering described in this chapter is wholly vicarious. What was justly due to others was laid upon him by God. "I have laid upon thee the years of their iniquity." Yet this was impossible without the prophet’s willing consent. In proportion as the prophet’s mind had expanded under the Divine afflatus, be had considered and comprehended the magnitude of Israel’s sin. Their past and their present iniquity was clear and vivid to his mind. He saw its extent and aggravation. He perceived the moral turpitude. He felt its baseness and criminality. He foresaw its bitter fruits. The burden of a nation’s sift pressed upon his conscience. He drew it in upon himself and confessed it before God. But, further, Ezekiel represented in himself the severity of Divine judgment—God’s sense of sin. Hence he was required to lie upon one side for the space of three hundred and ninety days—a pain to himself, a passive rebuke to the people, in order to represent in visible form God’s indignation. Yet there was pictured forth also Divine compassion. Just severity was alleviated; there was but a day for a year. Jerusalem was sacrificed, but it was in order that the people might be saved. Not an item was overlooked by God. The proportionate guilt of Israel and Judah was vividly symbolized in the several acts of the prophet. The one end sought was—repentance. III. HIS ACTION IS . The prophet was a Hebrew, a priest; he loved Jerusalem. Possibly affection was bestowed on the city, which belonged alone to God. For Ezekiel to represent the Babylonian invaders, for him to invest the city with fire and sword, this must have been gall and wormwood. Yet, in vision, he had eaten the roll of God’s behests, had digested and assimilated the knowledge of his will. Therefore, in his vicarious character, he has to set his face against the city as the impersonation of the foe; he has to "make bare his arm" to typify the resolute energy of the spoiler. Be the effect upon the Jewish chiefs, already in captivity, what it may; be the effect to exasperate feeling against the prophet or to produce repentance; the prophet is constrained to fulfil his task by a Divine necessity. "Bands are upon him." IV. HIS OF IS . We can well suppose that many who visited Ezekiel in his dwelling would fail to perceive the propriety or utility of this long and irksome penance. They would sneer and laugh at this toy siege, at this childish exposure of an outstretched arm, at this constant recumbence on one side. Be it so; the prophet continues his task unmoved. "The foolishness of God is wiser than men." Littleness and greatness are matters about which men egregiously err. Ezekiel, in his humiliation, was as magnanimous and noble an actor in life’s drama as Elijah on Carmel vindicating in solitary sublimity Jehovah’s power. What could be baser to the vulgar eye of the world than to bear a felon’s cross through the streets, and then to hang in nakedness and pain thereon? "But God hath chosen the weak things of the world to confound the mighty … and things which are not, to bring to nought things which are." Like his Divine Master, Ezekiel "despised the shame."—D. Ezekiel 4:9-17 A symbolic famine. The moral intention for which God imposed this series of painful privations on his prophet was this, viz. to convince the people that their expectation of a speedy return to Jerusalem was vain and futile. Their honoured city, around which God had so long thrown the shield of his protection, could not (so they thought) long remain in the power of the heathen. To explode this bubble delusion, God represented before their eyes the rigours of a military siege, the privations and hardships of the beleaguered inhabitants, along with the final discomfiture of the city’s guilty defenders. The prophet in Babylon is still a scapegoat for the people. On him the weight of the stroke at present rests. The bends of sympathy with the people’s best interests constrained the prophet to suffer with them and for them. Hence, during three hundred and ninety days he ate no pleasant bread; he lived on the narrowest rations. In the midst of surrounding plenty, he fared (for sublime moral reasons) with the hard pressed and beleaguered Jews. Now, famine has its moral uses. I. IT BRINGS TO MEMORY THE FORMER OF GOD’S . If it is possible to sustain our life with ten ounces of bread per diem, and this bread of the coarsest description, then all that we obtain beyond this is proof of the exuberant kindness of our God. As transgressors against God’s Law, we should not expect more than bare subsistence—mere prison fare; we have no right to claim even that. Taking this scale with which to measure our former possessions and comforts, we may gain some conception of the amazing love of God. Would that, side by side with a clear idea of his goodness, there was also adequate impression! Every gift of Providence, in excess of bare sustenance, is a token of God’s tender affection; brings a message of kindness—is a gospel. II. FAMINE MAY WELL US OF OUR SINS. We may safely conclude that it is not for small reason that God deprives men of nature’s kindly gifts. The internal monitor, as well as the external prophet, teaches us that this interruption of providential supplies is God’s act. Many and strange factors may intervene, but a clear eye looks through and beyond all inferior causes, until it discovers the rule of the great First Cause. The pride of earthly kings, the march of armies, the scrutiny of martial sentinels, biting frosts, blustering winds, inroads of insects—a thousand things may serve as the nearest visible cause of famine; but a devout mind will regard all these as the agents and administrators of the most high God. For no other reason would he manifest his anger, save for moral transgression, wilful disloyalty! He would have us to see and to feel how great an evil is sin, by the serious mischief it works—yea, by the severity of his own displeasure. Even famine serves as the Master’s ferule, if it brings us back to childlike obedience. III. FAMINE PROVES TO US HOW EASY IT IS FOR GOD TO AFFLICT. Very obvious is it that frail man hangs on God by a thousand delicate threads. Ten thousand minute avenues are open by which an enemy can approach, chastisement come near. We almost shudder as we think of the manifold forms, and of the majestic ease, with which the avenging God could scourge his rebellious creatures. Let him but change one ingredient in the all-nurturing air, and instead of inhaling health, we should, with every breath, inhale fiery poison. If but the appetite fail, if the digestive organs become weak, if secretions stay their process, lassitude and decay speedily follow. It is enough that God should speak a word, and life for us would be stripped of charm. We should crave to die. IV. THIS PROVES THAT PRESENT IS . It is not sudden and irremediable death. If God intended that, he would have chosen some other punitive weapon. But this reduction of food to a minimum, this suspension of enjoyment, these obnoxious necessities in preparing a meat, all indicate correction with a view to repentance. If only the sighs of true penitence arise, then quicker than flashing light does God run to remove the burden from our shoulders. To punish men is a grief to God; to pardon is his delight. Yet if present corrections avail nothing to produce righteous obedience, the final infliction will be irrevocable and overwhelming. V. PRAYER , IF IT DOES NOT REMOVE, THE OF THE STROKE. The windows of heaven were shut and opened again at the breath of Elijah’s prayer. Ezekiel humbly remonstrates with God that he may not be required to violate ceremonial purity. At once the command of God is modified. The tenderness of the prophet’s conscience is to be respected. God alters not his plans without sufficient cause; this is sufficient cause. This particular step in his procedure was clearly foreseen; and it was to bring out this request from Ezekiel that the first demand was made. Prayer not only expresses mental desire; it strengthens it also. It does us good every way. It fits us to enjoy, and to improve, the blessing. It softens chastisement.—D. BY W. JONES Ezekiel 4:1-17 The siege of Jerusalem and the sufferings of the people symbolized. "Thou also, son of man, take thee a tile, and lay it before thee, and portray upon it the city, even Jerusalem," etc. This chapter presents difficulties to the student. There is the question whether it is to be understood literally or metaphorically; or, more correctly, whether the things here set forth were really done or were only visional. The commands given in Ezekiel 4:1-3 might have been literally executed; but the directions of Eze 4:4-8 could not have been literally carried out. Hence Fairbairn and others conclude that the actions must have taken place in vision. "It is enough to suppose," says Dr. Currey, "that when the prophet was bidden to do such acts, they were impressed upon his mind with all the vividness of actual performance. In spirit, he grasped the sword and scattered the hair (Ezekiel 5:1-4), and saw herein the coming events thus symbolized. They would only have lost force by substituting bodily for mental action. The command of God gave to the sign the vividness of a real transaction, and the prophet communicated it to the people, just as it had been stamped on his own mind, with more impressiveness than could have been conveyed by the language of ordinary metaphor." Again, it is by no means easy to decide what is the precise reference of the three hundred and ninety days, and the forty days, each day in a year. The different interpretations have been so ably sustained by their respective advocates, that it seems to us that it would be presumptuous dogmatically to assert that it must mean either one or another. But let us endeavour to discover the homiletic aspects of this chapter. I. INQUIRE THE REASON WHY, IN THIS CHAPTER AND , GOD HAS MADE KNOWN HIS WILL BY SYMBOLS. There are many such symbols in the prophecies by Ezekiel. And in those by Jeremiah we have the rod of an almond tree, and the seething pot (Jeremiah 1:11-16), the linen girdle, and the bottles of wine (13), the potter’s earthen vessel (19), the two baskets of figs (24), and the yoke of iron (Jeremiah 28:1-17). Many other examples might be cited item other portions of the sacred Scriptures. We cannot think that these striking symbols were employed to conceal truth, or to make the apprehension of the truth more difficult. That would have been inconsistent with revelation—the contradiction of revelation. And it seems to us that it would have been out of harmony with the character of God to have used remarkable symbols to obscure his Word. They were intended rather, we conceive, to arouse attention, to stimulate inquiry, and impress upon the mind the truths shadowed forth by them. Fairbairn has well said, "As the meaning obviously did not lie upon the surface, it called for serious thought and inquiry regarding the purposes of God. A time of general backsliding and corruption is always a time of superficial thinking on spiritual things. And just as our Lord, by his parables, that partly veiled while they disclosed the truth of God, so the prophets, by their more profound and enigmatical discourses, sought to arouse the careless from their security, to awaken inquiry, and stir the depths of thought and feeling in the soul. It virtually said to them, "You are in imminent peril; direct ordinary discourse no longer suits your case; bestir yourselves to look into the depths of things, otherwise the sleep of death shall overtake you." II. TO SET FORTH THE MEANING OF THESE SYMBOLS. 1. Here is a representation of the siege of Jerusalem. (Verses 1-3.) Directions are given to Ezekiel to portray a siege of the holy city; and to prepare the fort or siege tower, and the mound, and the encampments, and battering rams, and lay siege to it. Notice: (1) The great Agent in this siege. The prophet was to besiege it, acting as the representative of Jehovah. "If the prophet, as commissioned by God, enters on such a siege, the real besieger of Jerusalem is the Lord God; and the Chaldeans appear as mere instruments in the Divine hand" (Schroder). Nebuchadnezzar and his army unconsciously did the work of God. And the prophet was to do his work with resolution and might (verse 7). The uucoveted arm indicates one about to engage in vigorous exertion (cf. Isaiah 52:10). So the siege here foreshadowed would be prosecuted with determination and power. (2) The cause of this siege, The sin of the people has brought it upon them. This is indicated by the iron pan or plate which Ezekiel was to set up between himself and the city (verse 3). "It is clear from the expression, between thee and the city, that a relation of separation, of division, between Jerusalem as portrayed upon the brick and the representative of God is m, ant to be expressed. Only on the ground of such a relation between God and Jerusalem can we explain alike the hostile attitude of the prophet’s race, and especially the clause, and it is in siege, and along with that, verses 1 and 2" (Schroder). "Their iniquities had separated between them and their God" (Isaiah 59:2). That their calamities were caused by their sins appears also from the prophet being called to bear the iniquity of the house of Israel and the house of Judah (verses 5, 6). And in the last verse it is expressly stated that they should "consume away for their iniquity." Sin is the one great cause of suffering and sorrow, of calamity and loss. 2. Here is a representation of the sufferings of the inhabitants of Jerusalem. (1) These are symbolized by the prostrate attitude of the prophet bearing the sins of the people (verses 4-6). In the former portion of the chapter Ezekiel represents the Lord; but here and in subsequent verses he represents the besieged and suffering people. His lying down, and inability to turn from one side to another, "is a figure of the wretched condition of the people during the time of the siege" (cf. Psalms 20:8; Isaiah 50:11; Amos 5:2). (2) The miseries of the people are also represented by the scarcity of food and its loathsome associations. The prophet is directed to "take wheat, and barley, and beans," etc. (verse 9). "It is suggested in this way that the besieged will in their distress be compelled to gather together everything that can possibly be turned into bread. This state of matters is represented yet more strongly by means of the one vessel, which shows that of each separate sort not much more is to be had" (Schroder). Ezekiel, moreover, has to take his food by weight and measure, and only at long intervals (verses 10, 11). And although in that country less is needed to sustain life than in our colder climate, yet the quantity allowed the prophet is not more than half what is usually regarded as necessary. The quantity, as some one observes, was too much for dying, too little for living. So would the people suffer want and hunger during the long siege. From the scarcity of food we proceed to its impurity. It is represented as having been baked with fuel of the most offensive kind—with human ordure (verse 12). But in answer to a pathetic appeal of the prophet, he is allowed to use the dried ordure of cattle instead thereof. To this he made no objection. "He was, in fact, used to it; for the dried dung of beasts is used for fuel throughout the East wherever wood is scarce, from Mongolia to Palestine. Its use, indeed, extends into Europe, and subsists even in England." ‹eze-2› The significance of this symbol is stated: "Even thus shall the children of Israel eat their defiled bread among the Gentiles, whither I will drive them." The reference is to the impurities of heathenism. Those who in their own land had disregarded the commands of God would in their exile find the corruptions of heathenism a grievous offence unto them. And then in its close (verses 16, 17) the chapter recurs to the sufferings during the siege. The misery was to grow and to become so great as to cause amazement and dismay. The people would take their scanty portion in deep sorrow; and so great would be the scarcity of the prime necessaries of life as to strike them dumb with anguish. Such were the miseries which they had brought upon themselves by their long course of sin. III. APPLY THE WHICH THIS SUBJECT HAS FOR US. 1. An impressive illustration of the omniscience of God. Nothing less than infinite knowledge could have foretold to Ezekiel the things symbolized in this chapter. They did not seem in the least degree probable when he published them. "If we accept," says Dr. Currey, "the fifth year of Jehoiachin’s captivity (as is most probable) for the year in which Ezekiel received this communication,… it was a time at which such an event would, according to human calculation, have appeared improbable. Zedekiah was the creature of the King of Babylon, ruling by his authority in the place of Jehoiachin, who was still alive; and it could scarcely have been expected that Zedekiah would have been so infatuated as to provoke the anger of the powerful Nebuchadnezzar." Yet he did so; and this prophecy was fulfilled. Nothing can be hidden from God (Psalms 139:1-24.). To him the future is visible as the present. This is exhibited by Isaiah as an evidence that the Lord is the true God (Isaiah 41:21-29; Isaiah 44:6-8; Isaiah 46:9-11). 2. Sin transforms persons and places in the sight of God. Think of what Jerusalem had been before him: "the city of God;" "the faithful city;" "the holy city;" "the perfection of beauty, the joy of the whole earth." But now, alas, how changed it is! Formerly he had been its Defender; now he has become its Besieger. Sin darkens and deforms human character; it takes away the glory of cities and covers them with shame. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 5:1 Take thee a barber’s razor, etc. The series of symbolic acts is carried further. Recollections of Isaiah and Leviticus mingle strangely in the prophet’s mind. The former had made the "razor" the symbol of the devastation wrought by an invading army (Isaiah 7:20). The latter had forbidden its use for the head and beard of the priests (Le Leviticus 19:27; Leviticus 21:5). Once again Ezekiel is commanded to do a forbidden thing as a symbolic act. He is, for the moment, the representative of the people of Jerusalem, and there is to be, as of old, a great destruction of that people as "by a razor that is hired." The word for "barber" (perhaps "hair cutter") does not occur elsewhere in the Old Testament, but its use may be noted as showing that then, as now, the "barber" was a recognized institution in every Eastern town. The word for "knife" (Joshua 5:2; 1 Kings 18:28) is used in verse 2, and commonly throughout the Old Testament, for "sword," and is so translated here by the LXX. and Vulgate. The prophet is to take a "sword" and use it as a razor, to make the symbolism more effective. Ezekiel 5:2 Thou shalt burn with fire, etc. The symbolism receives its interpretation in Ezekiel 5:12. A third part of the people (we need not expect numerical exactness) was to perish in the city of pestilence and famine, another to fall by the sword in their attempts to escape, yet another third was to be scattered to the far off land of their exile, and even there the sword was to follow them. The words, in the midst of the city, and the days of the siege, find their most natural explanation in Ezekiel 4:1, Ezekiel 4:5, Ezekiel 4:6. Ezekiel 5:3, Ezekiel 5:4 Thou shalt also take, etc. The words may point (1) either to those in Jerusalem who had escaped the famine and the sword, and were left in the land (2 Kings 25:22; Jeremiah 40:6; Jeremiah 40:6); or (2) to those who should go into exile, and yet even there suffer from the "fire" of God’s chastening judgments. They were, if saved at all, to be saved "so as by fire" (1 Corinthians 3:15), to be as "brands plucked from the burning" (Amos 4:11; Zechariah 3:2). Isaiah’s thought of the "remnant" (Isaiah 10:20-22; Isaiah 11:11-16) seems hardly to come in here. The whole utterance is one of denunciation. The act of "binding in the skirts" implies only a limited protection. Omit "for," and for "thereof" read "therefrom," s.c. from the fire (Revised Version). Ezekiel 5:5 This is Jerusalem, etc. The strange acted parables cease, and we have the unfigurative interpretation. The words that follow point to the central position of Jerusalem in the geography, and therefore in the history, of the ancient East: Egypt to the south, Assyria and Babylon to the north, and in the nearer distance Moabites and Ammonites, and Edomites, and Phoenicians, and Philistines; to all of these Jerusalem might have been as a city set on a hill, as the light of the Gentiles. That had been her ideal position from the first, as in the visions of Mic 4:1 and Isaiah 2:1 it was to be in its ideal future. The words are not without interest, as probably having suggested the thought, prominent in mediaeval geography (Dante, ’Inf.,’ 34.115, and the Hereford ’Mappa Mundi’), that Jerusalem was physically the central point of the earth’s surface. So Moslems believe Mecca to be the earth’s centre, and the Greek word omphalos was applied to Delphi as implying the same belief Ezekiel 5:6 She hath changed, etc. To that calling Jerusalem had been unfaithful. Corruptio optimi pessima, and she had sunk to a lower level than the nations round about her. For changed my judgments into wickedness, read, with the Revised Version, hath rebelled against my judgments in doing wickedness. The pronoun refers, not to the nations, but to the inhabitants of Jerusalem, and so in the next clause. Ezekiel 5:7 Because ye multiplied, etc.; better, with the Revised Version, because ye are turbulent. The vereb is cognate with the noun translated "tumult" in 1 Samuel 4:14; Psalms 65:7; Isaiah 33:3, though it is more commonly rendered "multitude." It is not (as stated by Currey and Gardiner) the verb rendered "rage" in Psalms 2:1. The former meaning fits in fairly here, hot some critics (Smend) suppose that the text is corrupt. A conjectural emendation gives, "ye were counted with the nations." Neither have done according to the judgments; better, with the Revised Version, ordinances. Taking the words as they stand, the words find their explanation in Jeremiah 2:10, Jeremiah 2:11. In doing as the nations (Ezekiel 11:12; Ezekiel 16:47), Jerusalem had not done as they did, for they were at least true to tile gods whom they worshipped, and she had rebelled against her God. Some Hebrew manuscripts and some versions omit the negative, but this is probably a correction made in order to bring about a verbal agreement with Ezekiel 11:12. Ezekiel 5:8 Therefore, etc. The conjunction is emphatic. It was because Jerusalem, in her high estate had sinned so conspicuously that her punishment was to be equally conspicuous (comp. Lamentations 4:6; Amos 3:2). Ezekiel 5:9 I will do in thee, etc. The like words were spoken by our Lord of the destruction of the city that was then future (Matthew 24:21); but the war, Is of Ezekiel manifestly refer to that which was within the horizon of his vision, and find their parallel in Daniel 9:12; Lamentations 1:12; Lamentations 2:13. Ezekiel 5:10 The fathers shall eat their sons, etc. An echo from Leviticus 26:29 and Deuteronomy 28:53. The words of Jer 19:9 and Lamentations 4:10 imply that horrors such as these occurred during the siege of the city by the Chaldeans, as they had occurred before in the siege of Samaria (2 Kings 6:28, 2 Kings 6:29), and were to occur afterwards in that by the Romans (Josephus, ’Bell Jud.,’ 6.4. § 4). The whole remnant, etc. (comp. verse 2). Ezekiel 5:11 Because thou hast defiled my sanctuary, etc. For the full account of the nature of the abominations which are thus spoken of, see notes on Ezekiel 8:1-18. This was, after all, the root evil of all other evils. Pollution of worship, the degradation of the highest element in man’s nature, passed into pollution and degradation of his whole life. Even in our Lord’s acted teaching, in John 2:15, John 2:16 and Matthew 21:12, we have the same principle implied. Therefore will I also diminish thee, etc. The italics show that the last word is not in the Hebrew. The Revised Version margin suggests two other renderings. (1) Therefore will I also withdraw mine eye that it shall not spare; and (2) Therefore will I hew thee down. To these we may add the LXX. I will reject, and the Vulgate I will break in pieces, which apparently, like (2), imply a different reading. Most recent critics suggest conjectural emendations of the text. I incline to rest satisfied with the Authorized Version, and to explain it by Ezekiel 16:27. The word implies not only the decrease, but the entire withdrawal of Jehovah’s favour. Possibly there is an implied reference to the command of Deu 4:2; Deuteronomy 12:32. Jerusalem had "diminished" from the Law of God, had, as it were, erased the commandments which were of supreme obligation, and therefore, as by a lex talionis, God would diminish her. Neither will I have any pity. The words are, of course, anthropomorphic, and have therefore to be received with the necessary limitations. As the earthly minister of justice must not yield to a weak pity which would be incompatible with the assertion of the eternal law of righteousness, so neither will the Supreme Judge. There is a time for all things, and justice must do its work first, in order that there may be room for pity afterwards. For other assertions, which seems strange to us, of trials unpitying character of God, see Ezekiel 7:4, Ezekiel 7:9; Ezekiel 8:18; Ezekiel 9:10, et al.; Jeremiah 13:14. Ezekiel 5:12 A third part of thee, etc. (see note on Ezekiel 5:2). The strange symbolic act is now interpreted. I will draw out a sword, etc. The phrase recurs in Ezekiel 12:14, and is found in Leviticus 26:33—an echo, like so many other passages in Ezekiel, from what seems to have been his favourite storehouse of thought and language (Leviticus 17-26.). Ezekiel 5:13 I will cause my fury to rest upon them, etc.; Revised Version, I will satisfy, etc. The phrase meets us again in Ezekiel 16:42; Ezekiel 21:17; Ezekiel 24:13. To "rest" here is to "repose" rather than to "abide." The thought is that a righteous anger, like that of Jehovah, rests (i.e. is quieted) when it has done its work, and that in this sense God is "comforted," either as rejoicing in the punishment of evil for its own sake (as in Deuteronomy 28:63; Isaiah 1:24), or because the punishment does its work in leading men to repentance. Israel may be comforted, because God is comforted as he sees that his judgments have done their work, and that his wrath can find repose. Have spoken in my zeal. The thought implied is that what is spoken in the earnest purpose of "zeal" will assuredly be carried into execution (comp. Isaiah 9:7; Isaiah 37:32). Men might deride the prophet’s warning as an idle threat. It would prove itself to have come from God. Ezekiel 5:14 In the sight of them that pass by. The phrase reminds us of Lam 1:12; Lamentations 2:15: and the latter was probably a conscious reproduction of it. The scorn and mockery of the heathen who rejoiced in her humiliation were to be the keenest pang in the punishment of the guilty city. Ezekiel 5:15 A reproach and a taunt, etc. An echo of Deu 28:37. The accumulation of synonyms in both clauses of the verse is eminently characteristic of Ezekiel’s style. Word follows word, like the strokes of a sledge hammer. The word for "instruction" is that which occurs so often in the Book of Proverbs (Proverbs 1:2, Proverbs 1:3, and in twenty-two other passages). In Deuteronomy 11:12; Isaiah 53:5; Jeremiah 30:14, the Authorized Version renders it "chastisement," and that sense is manifestly implied here. Jerusalem was, as it were, to be the great object lesson in God’s education of mankind. And the final stroke of all is that the words were not the prophet’s own, but "I the Lord have spokes it." The words reappear in Jeremiah 30:17. Ezekiel 5:16 The evil arrows of famine, etc. The thought of the "arrows" of God’s judgment may have been taken from Deuteronomy 32:23, Deuteronomy 32:42, and occurs frequently also in the Psalms (Psalms 7:13; Psalms 38:2, et al.). Clothed in the language of poetry, the attributes of Jehovah included those of the Far-darter of the Greeks. Which shall be for their destruction, etc.; better, as Revised Version, that are for destruction. Ewald looks on the noun as a personification, like Abaddon, also translated "destruction" in Job 28:22 and Proverbs 15:11, and renders the words, "that are from hell;" but there seems no special reason for assuming such a meaning here. It is noticable that, as in the symbolism of Eze 4:9-17, the laminae is more prominent in Ezekiel’s thoughts than the other punishments. Ezekiel 5:17 Evil beasts, etc. These appear in like connection in Ezekiel’s favourite textbooks (comp. Le Ezekiel 26:6, 22; Deuteronomy 32:24). They reappear in Ezekiel 14:15, Ezekiel 14:21. Historically, we have an example of the suffering thus caused in the lions of 2 Kings 17:25, when towns and villages were deserted, and the unburied carcases of those who had died by famine, or pestilence, or the sword, were everywhere to attract them from afar. This was, of course, the natural and inevitable result. Pestilence and blood, etc. As this is followed by the work of the sword, "blood" probably points to some special form of plague, possibly dysentery (Acts 28:8, Revised Version), or carbuncles, like Hezekiah’s boil (Isaiah 38:21). The same combination appears in Ezekiel 14:19; Ezekiel 28:23. . Ezekiel 5:1-4 A barber’s razor. The coming siege and destruction of Jerusalem are described under the image of the prophet shaving his head and then disposing of his hair in various ways. The razor stands for the Divine judgment, the hair for the people, the different treatment of the hair for the difference in the doom of the people. I. DIVINE IS KEEN AS A RAZOR. Some judgments crush, others cut. The latter do not dispose of their victims at a blow. More is reserved for the hair that has been shaved off; for it is to be burnt, etc. But first of all the head is shorn. Thus judgment is progressive. Now, the first stage throws down pride, breaks up the established order, and casts the miserable sufferers into a state of dismay. This is irresistible. Slender hair cannot resist sharp steel. Feeble man cannot stand up against the penetrating judgment of Heaven. II. IN A NATION GOD . Each hair is a separate growth, and in shaving the whole head the razor cuts through individual hairs. It is too commonly imagined that burdens can be shifted from the individual to the nation. But if this were universally done there would be no gain, as the tuition is nothing more than the aggregate of the individuals that compose it; and if it were only partially done, injustice would be inflicted on the many for the relief of the few. In Divine judgments there is no escaping on account of the wholesale and national character of what happens. Great general wars lay homesteads desolate, bring mourning to separate households, impoverish private businesses, kill individual men. III. IN A GENERAL THERE ARE OF DOOM. The hair is to be divided out, and the several portions are then to be dealt with in different ways. The siege of Jerusalem results in a variety of dreadful calamities. Some of the citizens perish from fire, famine, or disease; some are killed by the sword; some are driven into exile. No doubt there will be varieties of doom in the future world. All will not suffer the same penalties, and yet the just punishment of sin must be unspeakably awful in every instance. IV. IN THE MOST HEAVY SOME ARE SPARED. Ezekiel is to take a few hairs and bind them in his skirts. Eight people were saved from the Flood. Three were saved from the destruction of Sodom and Gomorrah. The Christians who fled to Pella escaped the horrors of the Roman siege of Jerusalem. Thus the doctrine of the "remnant" is repeatedly exemplified. None are so obscure as to be overlooked by God. He is not indiscriminate in his judgment. The faithful are safe in the most overwhelming destruction. Those who are God’s true people are well guarded and cared for by him. Such have no occasion to fear any future judgment day. V. ESCAPE FROM ONE IS NO OF FINAL SAFETY. Verse 4 seems to teach that some who escaped from the horrors of the siege would yet be cut off by some later calamity. God’s forbearance is no excuse for man’s indifference. Judgment deferred is not judgment destroyed. It is possible to turn aside from God in one’s later days after serving him truly in one’s earlier life, and then the safety of the Fast must give place to peril A central position. Jerusalem was in a central position. Palestine was in the wry midst of the nations. The highway between Assyria and Egypt ran through her territory. Seated on the shores of the Mediterranean, she was midway between the great empires of the East and the mysterious world of the West. England is now in a position like that of ancient Palestine, but with a much larger sweep of circumference. This island looks eastward to Europe and Asia, and it is in the highway from the Old World to America. London is the commercial capital of the world. England, more than any other country, has interests and influence in the four quarters of the globe. Then there are individual men in central positions. This is so of all persons in posts of authority. It is also true in a very real sense of everybody. Each man is the centre of his own horizon; the range of his vision and voice extend in a circle all round him. Throw a atone where you will into a pond, and at once it becomes a centre of spreading circles of wavelets. We are all centres of influence. This central position involves great consequences. I. A HIGH . Jerusalem was privileged in her position; so is England today. The products of all the world pone into our markets. The garnered experience of the ages and the wide wealth of thought that grows in many minds are at our disposal. Jerusalem in the days of the prophets had many faults, but narrow mindedness was not one. We see her seated on the great plain of the world’s history. In like manner there is a happy richness, a variety and breadth of knowledge, of which we in England today are able to avail ourselves. As individuals, we are in the midst of many enriching sources. Tennyson’s Ulysses says, "I am a part of all that I have met." We are able to profit by multitudinous influences from many quarters. We should not stultify these influences by parochial narrowness, but welcome and use all the helps God sends, e.g. in good books, inspiriting lives, wise and good public movements. II. A UNIQUE . Jerusalem was in the midst of the nations, yet she was separate from them. She was not to follow the example of her neighbours. She was called to a unique destiny. Alone knowing the true God, she was to serve him in the full blaze of the world, but in separation from the contamination of neighbouring religions. This is the Christian destiny; not to forsake society and cultivate religion in seclusion, but to live in the world, yet free from the spirit of the world—a citizen of heaven residing as God’s ambassador on earth. III. A GREAT MISSION. Jerusalem was planted in the midst of the nations to be a power for good among them. God did not convey his chosen people to some distant "Isles of the Blessed." They were set down in the centre of the great stage of the world’s history. They were a separate people, it is true—a sort of Belgium between Egypt and Assyria—the France and Germany of those days. But they had their mission in the end, to give the true religion to all nations. England is most advantageously situated for blessing other nations. We of all peoples should be a missionary nation. The Church of Christ is in the midst of the people, not like Noah’s ark, only destined to secure the safety of those shut up inside it, but like leaven put into the, meal to leaven the whole lump. Every Christian Church is in the midst of the people, in a neighbourhood for which it should be a centre of light. So also individual men, according as they are in any sort of central positions, are there for the good they can confer. No life can be pure in its purpose or strong in its strife, and all life not be purer and stronger thereby. IV. A HEAVY . Jerusalem is called to account. England will have her day of reckoning. We shall all be judged, especially as to our conduct in places of privilege and influence. 1. We are responsible for our privileges. Assyria was not judged as Judaea; Africa and England will not be measured by the same standard. Much is expected of them to whom much has been given. 2. We are responsible for our influence. The effects of our work, word, and example will come back upon our own heads in blessings or in curses. V. A FAILURE. Jerusalem missed her great mission and fell from her high estate. The fall of favoured Palestine is a warning to favoured England. It is possible to have every advantage and yet to make shipwreck. Then the bigger the ship the greater the wreck. There is something inspiriting in the thought of a mission. It helps one to make the, best use of life. The idea that we are useless will certainly lead to indifference and paralyze our energies. But to accept a place of influence and its privileges and then to fall, is the most culpable of all things. Opposed by God. We are more familiar with the idea of our opposition to God than with that of his opposition to us, because he is long suffering and slow to anger, while we are rebellious and self-willed. But there is a point where infinite patience cannot restrain just wrath; where, indeed, without any conflict of Divine attributes, the very love of God must acquiesce in his resistance to our sinful conduct by stern measures. Then God is against us! I. GOD’S IS BY MAN’S . 1. God is not originally opposed to any of his creatures. "He hateth nothing that he hath made." Nor can we suppose that God turns against his children for reasons of his own apart from their conduct. There is no caprice in the heart of the Immutable. It seems to some men in their deepening adversity, as blow after blow falls upon them, that God has become their enemy. This is a trial to faith; but true faith should survive and cry in the tempest of trouble, "Though he slay me, yet will I trust in him." 2. The cause of God’s opposition lies in men alone. Ours is the change, not his. The Israelites in the wilderness "provoked" him to wrath. As he is always graciously inclined, it always lies with us to determine whether he shall be our Friend or our Enemy. It is fearful to make an Enemy of our best Friend. But can we expect that persistent neglect, deepening into disobedience, and disobedience pushed to the extremity of rebellion, should be regarded with indifference by the Lord of heaven and earth? II. THE OF GOD IS . It is dangerous for man to run counter to the will of God; it is fatal for God to rouse himself in opposition to man. The man who falls on the chosen Stone is bruised, but he on whom it falls will be ground to powder (Matthew 21:44). There is in this a Divine activity. The sinner does not suffer only negatively, by privation, by the loss of Divine grace. His doom is more than to be cast into the outer darkness, and to be left there in a God-deserted solitude. That would be bad enough. But it must be remembered that God is active, and is ever making his will felt by his children. If a man swallows arsenic, the poison will work in him by the exercise of its own corrosive properties. In opposing the laws of nature we bring those laws into active play against us. It is like running in face of an express train. The result is incomparably worse than running against a dead wall. The dreadfulness of the Divine opposition thus encountered is only to be measured by the might and energy of God. The very fact that he loves us, instead or mitigating the horror of the opposition, must heighten it, for no plea can soften the blow when love itself acquiesces in it. If a hard master punished we might hope to soften him, but if a God of love is against us there is no further appeal. III. THE DIVINE IS A LESSON FOR ALL WHO WITNESS IT. The judgments were to be executed "in the sight of the nations." This would add to the humiliation of the Jews. It would be a shock to the self-complacency that was founded on the notion that for the sake of his own honour among the heathen God would uphold his chosen people. That notion was a delusion. God’s honour is not maintained by protecting his people in their sin. It is more manifest in the impartial execution of justice without any rebate on the ground of favouritism. God is not honoured now by the simple security of his Church, but by the purity of it. It is better for the cause of righteousness that fallen Christians should be shamed and cast out, than that they should be petted and spared and their wickedness hushed up. The fall and judgment of the Jews proclaimed to all the world the unbiassed righteousness of God. Certainly, if the chosen people were not spared, no sinners can hope to escape—except by the way of deliverance God has made through Christ. A unique event. No doubt the intention of this prophecy is to express the horror of a judgment that is so exceptionally dreadful that history may be searched in vain for a precedent, and futurity will never behold its equal. But the very possibility of such an event suggests truths of wider significance. There are principles involved. in this prediction which the modern reverence for the uniformity of law has led us to pass by too hastily. I. THERE ARE UNIQUE FACTS AND EVENTS. Many things happen but once. They appear as novelties to surprise us, and they perish without issue. The world is full of singularity, individuality, and consequent variety. There is but one Niagara, one ’Iliad,’ one Shakespeare. Innocence can be lost but once; the soul’s fall is an event by itself, not to be compared with innumerable subsequent sins. Jesus said, "Ye must be born again"—not many times; for one act of regeneration suffices, though many experiences of forgiveness and purification may follow. "It is appointed unto men once to die." That dread Jordan has to be crossed but once. There is one Christ, and "none other Name under heaven given among men whereby we must be saved" (Acts 4:12). "Christ was once offered to bear the sins of many" (Hebrews 9:28). II. THIS IS NOT TO THE OF LAW NOR TO THE OF GOD. 1. Laws may converge to one result. It might be according to regular laws that slowly gathering fires should suddenly burst out into one great final conflagration, or that, after vast ages of slow approach, two worlds should at length rush into violent collision. Such awful occurrences would be unique, but would involve no breach of uniformity. 2. Varying circumstances will bring out new and singular, effects. With changeless laws we see changing events. The novel situation gives a new bearing to the old law. 3. Human wills lead to new conditions. We cannot abrogate any law of nature; but we can change the venu of the forces that surround us, as the steersman may alter the course of the ship by turning the rudder, although he cannot shift the direction of the wind by a point. If, then, God works through uniform laws and so proves to us his eternal constancy, he may yet send novel events without precedent and without following. III. THIS OF FACTS AND EVENTS SHOULD WIDEN OUR OF THE DIVINE . 1. It opens a door for miracles. We cannot explain the cause and process of a miracle, but we may see that the most tremendous and unparalleled events might happen by some novel Divine action without any breach of natural laws, perhaps even through the operation of them. It will then be no less of God, forevery act of nature and law is Divine. It will be above nature still, for the very conception of a miracle involves the thought of a specially purposed Divine action. Yet it may be in harmony with law and uniformity of method. 2. This uniqueness warns us against a slavish adherence to the inductive method in theology. It shows that here an induction can never be perfect. There may be facts left out of account. Therefore we cannot in all cases predict what God will do in the future by considering what he has done in the past. Assuredly he will be consistent with himself. But in entirely novel circumstances he may reveal entirely fresh forms of judgment or redemption. 3. This uniqueness should strengthen our faith in special providence. God does not feed his children on fixed rations. To some he may send exceptional chastisement, to others peculiar blessings. Justice does not imply equality; it means fairness. It would not be lair to give the same allowance to all. Here is scope for God’s discriminating action, and therefore room for our individual prayer, faith, and hope. Diminishment. The wicked nation is to be punished by being diminished (i.e. if we accept the Authorized Version, confirmed as it is by the majority of the Revisers). II. IS . After the exile Palestine was thrown back almost to the condition of a wilderness, and lions came up from the desert to the once thickly peopled country (2 Kings 17:25). But even before the exile, war, famine, and plague reduced the population. Professor Seeley has shown that the chief cause of the overthrow of Rome by the Teutonic invaders was the great depopulating of Italy that took place under the empire. France is now threatened by decreasing population. The strength of a nation is in its people more than in its wealth. II. GLORY IS . Instead of the growth of honour and fame among the nations which was seen under Solomon, the Hebrew nation is now to shrink in importance, and so to fall into a position of insignificance. This has happened to Greece, Rome, Spain, Holland. It may happen to England. We have no assurance that our proud British flag shall always float in glory. For our national sins God may permit it to be trampled in the mire. III. POWER IS . In regard to national movements this runs parallel with the previous thought, but in individuals it has a wider scope. The final punishment of sin is death. The prior penalties of sin are dying, i.e. a reduction of spiritual life, activity, and power. The once fruitful tree is now barren. He who was most successful in spiritual work now feels himself failing in all he attempts. His influence shrinks into insignificance. Sin has paralyzed his soul. IV. THE VISION OF TRUTH IS . Doubts succeed to the formerly growing knowledge of truth. The eyes of the soul become dim. God, who was once near, seems to withdraw himself into the darkness. The whole spiritual world, which had shone on the soul in full-orbed splendors, wanes and fades, and passes in gloom out of sight. The things unseen and eternal, which had been the very universe of existence, melt into vague shadows, and float out of consciousness like the summer clouds that disappear while we gaze at them. V. THE JOY OF IS . That joy can only be bright when the soul’s life is fresh and strong. A dull apathy comes with the reduced spirituality. A very weariness succeeds to the old earnest gladness of service. The May time of the soul has gone, and a November gloom has taken its place. . There is hope still. Diminution is not extinction. The tree is hewn down, but the stump may sprout (Isaiah 6:13). The Jews diminished by Nebuchadnezzar were restored under Cyrus. It is good in some way to feel diminution if pride is thereby also diminished. In the humility of shame the penitent may hope for his restoration to a new and more sound vigour by the merciful Saviour, who will not break the bruised reed nor quench the smoking flax (Isaiah 42:3). Ezekiel 5:14, Ezekiel 5:15 The shame of moral shipwreck, and its lessons. All the nations round about were to be witnesses of the shipwreck of Israel. The eyes of the world are upon the Church. No single Christian man can fall without his ruin being observed by many neighbor’s. The city set on a hill cannot be hid in its prosperity and splendour; much less will it be unnoticed when it is wrapped in flames, and even later when its melancholy ruins tell the world a tale of fallen greatness. The spectacle is striking; the thoughts which it suggests should be instructive. Let us note four things about this moral shipwreck. I. IT IS . The condition of Israel is to be "a reproach," i.e. blame will be attached to it. Nations must stand the chance of war, in which the most just and brave may suffer grievous loss; and yet history rarely, if ever, shows an instance of a people crushed and exterminated without any fault of its own. Moral corruption precedes total national overthrow. This was certainly the case with Israel, which fell in its wickedness, and was scattered for its sin. Misfortune may visit the Church, or an individual good man—such as Job—without guilt on the part of the sufferer, because a wholesome discipline or some other high and distant Divine purpose of love is to be wrought out through this means. But utter shipwreck of life does not come without moral delinquency. Unhappily, the reproach does not cease with the guilty person; it is laid against the cause of Christ, and it brings dishonour on his Name. This new "reproach of Christ" is the greatest hindrance to the progress of the gospel, and far more of a stumbling block than the old shame of the cross. II. IT IS AND . The evil condition of the fallen nation will be "a taunt." Contempt will succeed to the old respect. The Church may expect to meet with opposition from the world, but she is indeed in an evil state when she has earned its contempt. To be despised wrongfully through the pride and superficial judgment of ethers is a fate which brave men can learn to endure. But to merit contempt is to lie in abject wretchedness. When Christian men fall from their pure profession, they sink into this most shocking ignominy. Even godless people can look clown upon them, and taunt them with their high pretensions and boasted attainments and prized privileges. III. IT IS . The condition of the people will be "an instruction." As "no man liveth to himself," so also "no man dieth to himself." The ruin of nations is a lesson to the world. History is studded with beacon warnings. The greatest nations have been defeated and destroyed. The prosperity of the Church in one age has been succeeded by corruption and shame in another. Men called "pillars" of the Church have fallen. People praised as "ornaments" of society have left tarnished reputations. Such sights not only warn us against pride and self-assurance; in searching for the explanation of them we may learn many a lesson as to the causes of success and failure, e.g. that secret sin leads to open shame, that past prosperity will not prevent present failure, that a good name is not an impregnable bulwark, that to forsake God is to court ruin. IV. IT IS . Israel’s state will be "an astonishment." 1. It surprises the sufferers. They never expected such a fall. Living m a fool’s paradise, they spent their days at their ease till the crash came. Careless Christians are surprised at their own shipwreck. 2. It surprises the onlookers. It is contrary to expectation founded on previous observation and confident pretensions. Can the long successful nation fall, and the people favoured of Heaven be abandoned to ruin? There will be many surprises in the future judgment, because ignorance of the awful power of moral law and of the just retribution of God destroys men’s expectations of the punishment of sin. To some it will come with a shock of amazement, unless they now turn to the redemption of Christ. BY J.R. THOMSON Ezekiel 5:5, Ezekiel 5:6 Privileges abused. Himself an exile, and far from the city which was the glory of his nation and the seat of the worship of his God, Ezekiel nevertheless felt keenly and bitterly the reproach which was coming upon the metropolis, the ruin which the sins of her kings and her citizens had brought upon her, the forsaking of her God, her abandonment to her foes. Yet he would not question the justice discernible in these calamities. Jerusalem was her own enemy and her own destruction. I. THE AND PRE-EMINENT OF . 1. Political. "Beautiful for situation, the joy of the whole earth," was Mount Zion. "In the midst of the nations, and the countries are round about her." The commanding position of the city of the great King strikes every beholder who looks at its walls and towers from the hill of Olivet, over the intervening valley. And whoever studies the map will recognize how central a station Jerusalem occupies: "Egypt to the south, Syria to the north, Assyria to the east, and the isles of the Gentiles in the Great Sea to the west." There were providential purposes in the selection of such a site, and in the consequent contact of the Jewish state, now with one neighbour and anon with another. What lessons Judah might learn from such associations! 2. Religious. In this regard, what nation of antiquity could compare with the Hebrew people? In Jewry God was known; his Name was great in Israel. God dealt not so with any people. In Jerusalem stood the temple, where sacrifices were offered and festivals were celebrated. Here lived and ministered the priests, who maintained the visible intercourse between God and man; the prophets, who now and again spoke as the representatives of Jehovah, especially in critical times, and whose words were often as the fire, and as the hammer that breaketh the rock in pieces; the scribes, whose profession it was to preserve and to expound the Law of God for the enlightenment and admonition of the people. Signal were the privileges enjoyed by Jerusalem, and by the people who gloried in Jerusalem as their metropolis. II. THE ABUSE OF WITH WHICH WAS . By his prophet the Lord brought home this fault to the guilty nation. Jerusalem is charged: 1. With rejection of God and of his judgments. 2. With rebellion in doing wickedness. 3. With error from God’s ways. The language is strong, but not too strong for the case, for the circumstances. The Eternal was Israel’s King; and his lawful subjects, though distinguished by his favour and exalted to honour by his clemency and condescension, had turned against the Sovereign to whom they owed everything that they possessed and gloried in. In the circumstances, reprobation could not be too severe. III. WITH OTHER CITIES AND OTHER NATIONS THE GUILT OF . 1. Their privileges had been inferior in kind and fewer in number. Politically, indeed, they were in several instances great; but religiously they stood upon a distinctly lower level than did the Jews. 2. Their guilt was not so enormous. These nations round about sinned indeed, but they sinned against the light of nature, not against the clearer light of revelation. They did not break the written Law, for they did not possess it; they did not blaspheme Jehovah, for they knew not his Name; they did not despise his prophets, for the prophets were not sent to them. All these comparisons serve to aggravate the heinous guilt of the people of Judah and Jerusalem. When attention is given to the pre-eminent position of Jerusalem in comparison with surrounding cities and countries, the justice of the denunciations of the prophets is unquestionable. "Jerusalem, Jerusalem, Exalted once on high, Thou favoured home of God on earth, Thou heaven beneath the sky!" IV. GOD’S OF ’S SIN AND FOLLY, AND HIS OF . 1. The Lord represents himself as pained by the contempt with which Jerusalem has treated his distinguishing mercy and favour. 2. He is displeased with those who have shown so little appreciation of all that he has done for their well being. 3. He threatens judgments upon the disobedient, rebellious, and impenitent.—T. Divine antagonism. That is a lawless state of society in which every man’s hand is against his neighbour. Yet no observer of human life is insensible to the prevalence of enmity, rivalry, opposition of various kinds, among all communities of men. "There are many adversaries" is a complaint which every man has made in his time. Men become accustomed to this, and regard it as a natural accompaniment of social life. But it is something very different when the almighty and righteous Lord addresses a man or a community, and says, "Behold I, even I, am against thee." I. THE AND WONDER OF THIS . That the heathen, who construct the character of their gods upon the lines of their own character, should depict them as hostile, seems natural enough. But that enlightened theists should be surprised at such a representation as that of the text, is a consequence of the conceptions which reason and revelation alike have taught them to form of God. Is not God on our side? Does he not represent himself as favourable to the sons of men—using his power for their protection, their deliverance, their aid? How, then, can a merciful and benevolent God be in any sense against us? II. THE AND OF THIS . It is clear that the Creator and Lord of all cannot be expected to alter the principles of his government in order to accommodate himself to the follies and the caprices of his creatures. If a man throws himself into mid-ocean, or into the crater of a burning volcano, nature is against him, and he must perish. If a man by his own action contracts disease, he must suffer. Gravitation is not to be suspended because a foolhardy fanatic flings himself from a tower. Nor are chemical laws to be abolished because one ignorantly swallows poison. In all such cases, we may say with reverence, "God is against those who act in such and such a manner." Similarly in the moral realm. The spiritual universe is so constituted that men cannot violate moral law without suffering, cannot defy God with impunity. Those who sin must sooner or later learn the fact, which no reasoning of theirs can affect, that God is against them. III. THE PURPOSE OF THIS . It is evident that, if all things were made easy and pleasant for the sinner, if there were no check and no chastisement for his sin, such an arrangement would not be for the sinner’s real good. On the contrary, he would be encouraged to persevere in his evil courses. But the sinner, finding that God is against him, is in many cases by this very fact led to consider his ways. His experience "gives him pause." There follows from this consciousness of punishment the state of mind known as "conviction of sin," and conviction of sin may lead to repentance and to submission. Finding that, by setting himself against God, the sinner sets God against him, he may be led to submission; he may ask himself, "Why should I not have God with me instead of against me?" The beginning of the process may partake of a selfish regard for his own interests, but he may be led on to see something better than this—to discern the justice, the propriety, the moral excellence of subjection to and harmony with the will which ever accords with perfect righteousness, wisdom, and love. IV. THE AND RESULT OF THIS . No one who reflects upon the character of the God of infinite justice and benevolence can suppose that he can take a pleasure in a posture of antagonism and hostility against anything that he has made, far less against man, whom he created in his own likeness, to show forth his own glory. His aim is ever to bring his intelligent and voluntary creatures into harmony with his own nature; to recover and restore, not to overwhelm with destruction; to bring his children to exclaim, "If God be for us, who can be against as?"—T. A reproach and a lesson. The symbolical prediction recorded m this chapter was evidently intended to convey to the minds of the Jews the Divine purpose that their city should be destroyed, and their nation dispersed and politically extinguished. A third part should perish by pestilence and famine, a third part should be slain, and the remaining third part should be scattered throughout the earth. So far, all seems vengeance. There appears, for the present, no ray of light to irradiate the gloom, i.e. so far as the once favoured and now depressed and threatened Hebrew people are concerned. But, however calamity may affect the Jews, the prophet was assured that it should not be in vain with respect to neighbouring nations. They should learn the lesson, whether the scourged and scattered seed of Jacob would hear or forbear, This purpose, at least, the fate of Jerusalem and the calamities of the Jews in their exile and dispersion should not fail to accomplish; a lesson should be taught to the nations of the earth concerning the sinfulness of sin and the justice and truth of God, which should not be forgotten down to the end of time. I. THE OF WAS TO BE A AND A TAUNT, AND THUS AN TO ALL THE NATIONS OF THE DIVINE JUSTICE. The attribute of justice has its punitive side; and this was displayed in the fate of the proud and once highly favoured city. If this purpose was answered by the fall of Jerusalem and the calamities which followed, it may surely be acknowledged that the destruction of Jerusalem by the Romans, which followed upon the rejection of the Divine Messiah, and the dispersion of the Jews during the following centuries of history, have constituted a lesson of similar import for the warning of mankind. II. THE SAME EVENT WAS AN AND AN , AND THUS AN UPON THE NATIONS OF THE DIVINE LAW AND . Justice has its distributive as well as its corrective side. Not only is Law to be vindicated by the sanction of penalty inflicted upon the disobedient; the excellence and glory of the Law has to be displayed as the proper rule for the moral guidance and government of mankind. Thus the nations were not only to wonder and to tremble, when they beheld the just indignation of outraged Divine authority manifest itself in a city’s siege, capture, and subjection; they were to learn to inquire into the Law which had been broken, the authority which had been defied. There is an aspect of construction, as well as an aspect of destruction, in the government of the world. It is the part of wisdom, not merely to recognize the power which avenges infraction of Divine decrees, but to admire the holy Law, to submit to the righteous Lawgiver, to forsake evil, and to do good.—T. BY J.D. DAVIES The prophetic office involves self-sacrifice. The prophet in every age has to be himself a sign. It is not so much what he says, not so much what he does, but what he is, that impresses others. In this enterprise character is everything. Ezekiel was a servant of God to the very core. He completely identified himself with the nation. Its misery became his misery. Thus he became a type and symbol of the Saviour; and, in his measure, suffered vicariously for the people. I. THE OF BEAUTY A SIGN OF . The hair and beard are man’s natural adornments. To be shorn of these, in earlier times, was a signal mark of dishonour. No greater contempt could the King of Ammon have cast upon King David, than to despoil his ambassadors of their beards. But the ornaments of nature may well be sacrificed for moral advantages. It is an act of genuine wisdom to make the body servant to the soul. If bodily mortifications will deepen our sense of sin, sever the roots of pride and worldliness, or impress others with our zeal for righteousness, it is a wise expenditure. To save men from sin, it is worth while to sacrifice much that we hold dear. II. THE SENSE OF GRIEF WAS BY THE OF HIS HAIR. Every hair had been the workmanship of God, and all the hairs of his head had been numbered by God. They were not lightly to be sacrificed. Every hair was to be a sermon. It declared that God was willing to sacrifice what was of lesser value, if thereby he could save what was incomparably more precious. The various destinations of the prophet’s hair were pregnant with moral significance. We cannot too much admire the condescension of God in employing such simple methods for instructing and impressing men. If, to any modern readers, these methods should seem childish, we can only say that other methods would have missed the end. The methods by which God seeks to educate and bless men now may equally seem condescensions to other races of intelligent life. To fire, to the sword, to dispersion, was the bulk of the nation doomed! III. THE OF PENALTY WAS . Even amid the hurly-burly of war, there is no miscarriage of Divine justice. With an invisible shield, God covers, in the day of battle, those whom he designs to save. Those who are destined for the flame will not perish by the sword, and those who may escape from Nebuchadnezzar’s hand do not escape from the hand of Almighty justice. The eye of man may not be keen enough to detect the exact admeasurements of God’s penalties; this matters not. But a clearer eye might discern that there was an accurate weighing out of desert to unrighteousness. In the invisible hand of God there is a balance exquisitely true, absolutely exact; and the day will yet dawn when human intelligence having developed, and human conscience being quickened in its action, men will join in saying, "Just and true are thy ways, thou King of saints." IV. PRESENT DOES NOT SECURE FINAL SAFETY. The prophet was enjoined to deal in a different manner with a few of these hairs. They were to be bound carefully in the skirt of his robe. This would be understood by all to imply that, in the midst of judgment, God would not forget mercy. A remnant should be spared. Yet this was only a temporary and an external privilege. So long as the hearts of the people remained rebellious and obdurate, deliverance was impossible. Prosperity cannot last that does not spring from the root of righteousness. To be spared in the day of general disaster, and then to be overtaken by a worse calamity, is tenfold more grievous. This is equivalent to being first lifted up and then thrown down. Yet the intention was to bless. God will not neglect any possibility of doing good to men. If there be on our part the least disposition to receive, there is on his part the readiest disposition to give. But take heed! To spare now does not secure, of necessity, final salvation!—D. Ezekiel 5:5-10 Abused privilege produces condign punishment. This doctrine is repeated and emphasized in myriad forms. It is written, not in sand, but on rock, and written with a pen of steel. If the men of England do not read this lesson, the reason is evident—they are wantonly blind. I. WE HAVE HERE AN OF EMINENT . Jerusalem was placed in a most central position. What the heart is to the body, what the sun is to the solar system, Palestine was among ancient empires. Hers was special advantage for getting good and for doing good. She was within easy reach of the civilization of Egypt, the martial power of Babylon, the science and art of Greece, the commercial enterprise of Phoenicia, the law making might of Rome. On every side there were patterns to be imitated, follies to be avoided. Of all the intellectual, moral, and commercial life of primitive man, the Jews occupied a central place. Intercourse between the distant nations passed, in large measure, through Palestine. Hence she had splendid opportunities for diffusing the light of true religion far and wide. Inquirers after God ought to have found at Jerusalem a solution of all their doubts. II. ENTAILS . Every man lives under the wise and righteous government of God, and every possession he holds he holds in trust. He is a steward, who holds and uses his Master’s goods. In proportion to the good he enjoys is the service he is required to render. Forevery faculty of body and of mind, forevery special advantage and gift, he is accountable to his Maker. God has never intended that any donation of his should terminate in the man himself. We receive in order that we may give. The wealthy man has more service to render than the poor man. The sage has more to account for than the fool. A man is not in the same position morally at the close of the sabbath as at the dawn. He must, in the nature of things, be either better or worse forevery advantage he obtains. The tree that does not bear good fruit is something worse than useless. Each man adds something to the piety, or to the impiety, of the age. As God had dowered the Hebrews with special privilege, he rightly expected from them fruitful service. III. ABUSED CREATES DEADLY SIN. The sin of the Hebrews was inexcusable. They rebelled against the light—the light of nature, the light of conscience, the light of supernatural revelation. 1. There was base neglect. God had made known to them his infallible wisdom; but they preferred their own foolishness. God had deigned to weigh difficult matters for them, and to give them the benefit of his superior judgment; but they refused to follow. They would, at all risks, fling off restraint, and yield to none but self. 2. There was positive perversion of God’s goodness. They changed his judgments into wickedness. They made even religious ordinances an occasion of sin. They transmuted truth into falsehood, the house of prayer into a den of thieves. Better, far better, not to have the sabbath, than to profane its sacred hours. Better not to have a message of kindness than to treat it with scorn. 3. Their guilt was extraordinary. It exceeded that of the nations round about them. While they enjoyed special restraints, they not only went to the same lengths of profane idolatry as other nations, they went beyond them! Although the fact of one spiritual Deity was clearly made known among them, yet they borrowed the idol deities of every adjacent nation, until their Reprover could declare, "According to the number of thy cities are thy idols, O Israel!" 4. Public warnings were lost upon them. That God had spoken by the mouth of prophets was clear, because their predictions had come to pass. That God was uniformly faithful in maintaining his Word, no sane mind could question. His judgments had fallen, like hail, upon all the surrounding empires, and manifestly, because of idolatry; therefore nothing short of sheer insensibility of mind prevented their taking heed. What more could God do for them, to bring them to repentance, than he had done? Every mouth is silent. Their guilt had come to a head, had reached a final climax. IV. SPECIAL GUILT BEARS ITS PROPER OF . It is not possible that anything can sever the link between sin and punishment. That link has been wrought by Eternal Justice. 1. This punishment should manifestly proceed from God. "They shall know that I the Lord have spoken it," etc. Too often men regard their sufferings as chance effects, misfortunes that have come about in a haphazard way. Not so here. Even those who would not believe that God had done them former kindness, and sent them faithful monitors—even these shall be compelled to feel that this punishment is from God. It shall be so public, so severe, so intimately connected with the sin, so precisely in accordance with prophetic warning, that God shall at length be acknowledged as the righteous Author. So self-willed are some children that nothing but the rod will induce submission. 2. This retribution shall be public. Though the sin be done in secret, the chastisement shall be public. In every age, impartial justice has sought the fullest light for its deeds. Among the ancients, law was administered, and wisely so, in the gate. God has nothing to conceal. To the extent that his creatures have capacity to understand, he is prepared to reveal. It is his intention that the universe shall behold the retributions of guilt and be awed thereby. The destruction of one may thus turn to the salvation of many. 3. This punishment shall be extremely severe. "I will do in thee that which I have not done, and whereunto I will not do any more the like," etc. Yet, though severe, it was not too severe. It was not more severe than the case required. The cause of justice would not have been satisfied with less. When God holds the scales, punishment will be exact; it will neither be too great nor too lenient. Guilt is proportionate to previous advantage, and retribution is in precise measure with guilt. If we prove unfaithful, the higher we have been lifted up by acts of kindness, the deeper will be our fall. Capernaum and Bethsaida deserve a heavier sentence than Tyre and Sidon. "There are first that shall be last." 4. The guilty are to be the executors of their own fate. "The fathers shall eat the sons … and the sons shall eat their fathers." The famine shall press sore; but this is not the worst feature in the doom. Natural affection shall so decay that the father will not shrink from slaying his own boy, and feeding on the human flesh. Sons shall be so far lost to filial reverence that they will do the like to their fathers. When once love to our heavenly Father is dead, love to our natural kin soon decays. Man, cut off from God, becomes a monster. The beasts of the field never sink so low as man does in his last depravity. It is an impressive fact that guilty men often execute God’s judgments upon themselves, while yet they know it not. A heavenly glory emanates from the cross of Jesus Christ, but eternal shame encircles forever the gallows of Judas.—D. Ezekiel 5:11-17 The Divine Remonstrator. It is clear as daylight that the root sin of the Jews was unbelief. Although the prophets of Jehovah brought incontestable evidence that they spake in God’s Name, and spake only words of truth, the people closed their ears, and treated the warning with contempt. They were in love with sin, and were resolved not to part from it. Proofs that God spake through the lips of these prophets were abundant. I. THERE WAS THE OF HONEST MEN THAT GOD SPAKE BY THEM. Ezekiel was known to be a true man. It was known that he had no private interests to serve. It was acknowledged that in all the relations of human life he was honourable and faithful. He was known to be a devout man, a man of prayer. What other explanation, therefore, could men put upon his earnest, heart-stirring appeals than that God spoke by him? If his reproof of sin was true, then God spoke through him. If he made known the might and righteousness of Jehovah, Jehovah spoke through him. If his purpose was to deter from sin and induce repentance, it was evident to every honest mind that it was true, as Ezekiel said, "I the Lord have spoken it!" II. THE OF COMING PROVED THAT THE SPAKE IN GOD’S NAME. The retribution was not announced in vague, general terms. There was revealed a wise discrimination in dealing out judgment to wrong doers. "A third part shall die with the pestilence;" "A third part shall fall by the sword;" "I will scatter a third part into all the winds." Severe as the threatening was, there was nothing improbable or unnatural in it. Pestilence was a common disaster, and if a hundred families, now and again, were carried off by its virulence, why may not a third of the nation? So with famine; so with the sword. In a time of severe drought, famine and pestilence often went hand in hand. The flower of the nation being destroyed, some martial neighbour would gladly seize the opportunity for invasion. Resistance would end in terrible defeat; and, for the residue, banishment was decreed. Both man and nature are the servants of God; often are they combined to execute his will. If we escape one minister of vengeance, it is only to be overtaken by another. III. THE PURPOSE OF THE WAS TO SATISFY GOD’S . "Then shall mine anger be comforted." God accommodates himself, in his speech, to the manners of men. There can be no rest for him so long as guilt stalks abroad unpunished. There is disturbance in his moral universe. There is pain in every loyal angel’s breast. Fallen spirits are encouraged in their rebellion. The moral force of law is weakened. His own veracity is at stake while sin is unpunished. Therefore, to maintain the interests of universal justice, to maintain in tranquillity his own throne, to uphold order everywhere, sin must be stamped out. There is disease in the system, and no rest can be enjoyed until health be restored. The principles and attributes of God’s nature can only then settle into complete harmony when sin is chastised. IV. THE EVIDENT OF THE PROVED THAT IT WAS FROM GOD. "I the Lord have spoken it." No sane mind could doubt that the motive of such repeated remonstrance was love—wise and far reaching love. The ancient Greeks had a proverb, "The gods have feet of wool." They were supposed to overtake men noiselessly and without warning. Not so Jehovah. In his most severe retributions kindness is yet manifest. Faithful expostulation and tearful warning precede final destruction. The good of his creatures is a superlative motive in his bosom—a motive that reigns side by side with the maintenance of law. If the good of the sinner himself be hopeless, then the good of others is sought. These earnest pleadings with men declare most emphatically his condescension, his patience, his self-sacrificing love. This is not after the manner of men. If offenders against God would only reflect, they would confess that such remonstrance was a remonstrance of eternal Love—the counsel of the living God.—D. BY W. JONES The sword of the Divine judgment. "And thou, son of man, take thee a sharp knife, take thee a barber’s razor," etc. In this paragraph the prophet represents both Jehovah and the people. In taking the sharp sword he represents the former; and in having his hair shaved off, the latter. Notice— I. THE OF THE DIVINE . "And thou, son of man, take thee a sharp sword, as a barber’s razor thou shalt take it, and cause it to pass upon thy head and upon thy beard." Here is a picture of She judgment of God upon his sinful people (cf. Deuteronomy 32:41, "If I whet my glittering sword, and mine hand take hold on judgment, I will Vender vengeance to mine enemies, and will reward them that hate me"). When God’s will has long been set at nought by any people, and his forbearance has long been exercised towards them, and they still persist in rebellion against him, he will arise to the exercise of judgment upon them. There are stern aspects of the Divine character, which we are sometimes in danger of overlooking. God is good and kind; he is also just and terrible. We may see this in nature. We have the beautiful and the beneficent—the warm and brilliant sun, genial airs, lovely flowers, enchanting scenes, and bountiful harvests. We have also the dreary and the destructive—wintry skies, dreadful tempests, devastating floods, engulfing earthquakes, and depopulating famines. If we turn to the providence of God, here also we discover evidences not only of his goodness, but also of his severity. The sword of Divine justice has sharply smitten corrupt nations. Inveterate moral depravity has born quickly succeeded by national ruin. History abounds in examples of the stern exercise of the judgment of God. And his judgments are awful and irresistible. He executes them with a sharp sword. "Thou, even thou, art to be feared; and who may stand in thy sight when once thou art angry?" "Who can stand before his indignation?" etc. (Nahum 1:6; Romans 2:2-11). II. THE OF THE DIVINE . The judgments of the text were to be inflicted upon the house of Israel. The head of the prophet which was to be shaved probably represents Jerusalem; and the hair certainly represents those of the people who yet remained in their own land. Upon them the avenging hand of God was about to descend. If the people of God become obstinate in rebellion against him, he will not fail to send against them the the sword of punishment. "If his children forsake my Law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes" (Psalms 89:30-32). When those who have been exalted in privileges become persistent in wickedness, their exaltation, so far from protecting them from punishment, renders their fall the greater and the doom the more terrible (cf. Matthew 11:20-24). Religious privileges should prove an incentive and aid to holiness of character and usefulness of life, and not an encouragement to presumption and sin. III. THE OF THE DIVINE . "Then take thee balances to weigh, and divide the hair. Thou shalt burn with fire a third part in the midst of the city," etc. The balances to weigh symbolize the righteousness with which the punishment is allotted (cf. Isaiah 28:17). And as to the three portions into which the hair was divided, the third part which was to be burnt in the midst of the city represents those who perished in Jerusalem during the siege. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 6:2, Ezekiel 6:3 Set thy face toward the mountains, etc. The formula is eminently characteristic of Ezekiel. We have had it with a different verb in the Hebrew, in Ezekiel 4:3. It will meet us again in Ezekiel 20:46; Ezekiel 21:2; Ezekiel 25:2; Ezekiel 28:21; Ezekiel 29:2; Ezekiel 35:2; Ezekiel 38:2. In this case it probably implied an outward act, like that of Daniel, when he, with a very different purpose, looked towards Jerusalem (Daniel 6:10). In contrast with the widespread plains of Mesopotamia in which Ezekiel found himself, this was the chief characteristic of the land which he had left. The mountains represent the whole country, including the rivers (Revised Version, here and throughout, renders the Hebrew "water courses," to distinguish it from the "river" (nahar) of Ezekiel 1:1, Ezekiel 1:3, et al; and the "river" (nachal) of Ezekiel 47:5. Its strict meaning is that of a "ravine" or "gorge," the wady of modern Arabic, through which a stream rushes in the winter, but is dried up in the summer). All the localities are named as having been alike polluted by the worship of idols For mountains and hills as the scenes of such worship, see Deuteronomy 12:2; 2 Kings 17:10, 2 Kings 17:11; Jeremiah 2:20; Jeremiah 3:6; Hosea 4:13; for the ravines and valleys, 2 Kings 23:10 and Jeremiah 7:31 (the Valley of Hinnom); and more generally, Isaiah 57:5, Isaiah 57:6. The same combination meets us in Isaiah 35:8; Isaiah 36:5, Isaiah 36:6. In his address to the mountains, Ezekiel follows in the footsteps of Mic 6:2. I will destroy your high places. The words point to the most persistent, though not the worst, of all the idolatries by which the worship of Jehovah as the God of Israel had been overshadowed. The words of Ezekiel are identical with those of Leo, 26:30. The Bamoth, or high places, of Baal, are mentioned in Numbers 22:41 and Joshua 13:17, and are probably identical with the high places of Arnon in Numbers 21:28. There they are named only incidentally, not in the way of prohibition or condemnation. So, in like manner, in Deuteronomy 32:13 and Deuteronomy 33:29, if the technical sense exists at all, it is referred to only as included in the triumph of the worship of Jehovah over the hill fortresses as the sanctuaries of other gods. The absence of the word from the Book of Judges is difficult to explain, as it was precisely in that period of the history of Israel, irregular and unsettled, that we should have expected to find the people adopting the cultus of their neighbours. A probable solution of the problem is that, so long as the tabernacle and the ark were at Shiloh, that was so pre-eminently the centre of the worship of Jehovah, that the people were not tempted to forsake it, or to set up the worship upon the high places side by side with it. When, after the capture of the ark, Shiloh was a deserted sanctuary, we meet for the first time with the worship of the high places, not as a thing forbidden, but as sanctioned by the presence of Samuel, as the judge and prophet of the people (1 Samuel 9:12-14; 1 Samuel 10:5), the "high place" in the last passage being, apparently, the same as "the hill of God." In 2 Samuel 1:19, possibly from the Book of Jashar, we have the elder, less technical sense of Deu 32:12 and Deuteronomy 33:19. It would seem, accordingly, as if Samuel had acted on a policy like that of the counsel which Gregory I gave Augustine. He found the worship of the high places adopted by the Israelites from the neighbouring nations. He sought to turn them to the worship of Jehovah. So the writer of 1 Kings 3:2 records the fact that "the people sacrificed in high places," because as yet, though the ark had been brought to Jerusalem, "there was no house built unto the Name of Jehovah until those days," and that Solomon himself also "sacrificed and burnt incense in the high places." At the chief of these, the great high place of Gibeon, Solomon offered a thousand burnt offerings, and had the memorable vision in which he made choice of wisdom rather than length of days, or riches and honour, returning from it, as though the cultus of the two places stood nearly on an equal footing, to offer other burnt offerings before the ark of God at Jerusalem (1 Kings 3:3-15). With the erection of the temple the state of things was, in some measure, altered, and the temple was the one legitimate sanctuary. When the ten tribes revolted under Jeroboam, they were, of course, cut off from the temple services, and the king accordingly, besides the calves at Bethel and Dan, set up high places, with priests not of the sons of Aaron, in the cities of Samaria (1 Kings 12:31; 1 Kings 13:32). From that time forward the high places are always mentioned by both historians and prophets in a tone of condemnation, whether they were in Israel or Judah (1 Kings 14:4), but they had become so deeply rooted in the reverence of the people that even the better kings of Judah, who warred against open idolatry, like Asa (1 Kings 15:14), Jehoshaphat (1 Kings 22:43), Jehoash (2 Kings 12:3), Amaziah (2 Kings 14:4), Azariah (2 Kings 15:4), left them undisturbed; while in the history of the northern kingdom the cultus of the Bamoth reigned paramount (2 Kings 17:1-41; passim). It was not till Hezekiah, presumably under Isaiah’s influence, removed the "high places" (2 Kings 18:4) that we find any serious attempt to put them down. They had been tolerated, apparently, because, as in Rabshakeh’s taunt (2 Kings 18:22), they were nominally connected with the worship of Jehovah. Under the confluent polytheism of Manasseh they naturally reappeared (2 Kings 21:3: 2 Chronicles 33:3). The reformation of Josiah was more thorough (2 Kings 23:1-37; passim; 2 Chronicles 34:3), and was probably stimulated by Hilkiah and Huldah. The discovery of the book of the Law (probably Deuteronomy), with its condemnations of mountain sanctuaries, though, as we have seen, the Bamoth were not prohibited by name, roused the zeal of the prophets, especially of the priest prophets Jeremiah and Ezekiel, and when the Bamoth-cultus revived, after the death of Josiah, the former was strong in his protests (Jeremiah 7:31, et al.), all the more so because now, as in the earlier stages of their history, they had become high places of Baal (Jeremiah 19:5; Jeremiah 32:1-44:55), and were associated with abominations like those of the worship of Moloch in the Valley of Hinnom. So it was that Ezekiel, writing on the banks of the Chebar, is now led to place them in the forefront of the sins of his people. Ezekiel 6:4 Your images, etc. The "sun images" of the Revised Version shows why these are mentioned as distinct from the "idols." The chammanim were pillars or obelisks identified with the worship of Baal as the sun god, standing on his altars (2 Chronicles 34:4), coupled with the "groves," or Asherim (Isaiah 17:8; Isaiah 27:9), and with the "high places" in 2 Chronicles 14:5. I will cast down your slain men before your idols. As in the prophecy against Bethel (1 Kings 13:2), and in Josiah’s action (2 Kings 33:16), this was the ne plus ultra of desecration. Where throe had been the sweet savour of incense there should be the sickening odour of the carcases of the slain. The word for "idols" (gillulim), though found elsewhere, notably in Ezekiel’s favourite textbooks (Leviticus 26:30; Deuteronomy 29:17), is more prominent in his writings (where it occurs thirty-six times) then in any other book of the Old Testament, and means, primarily, a cairn or heap of stones, which, like the "sun images," came to be associated with Baal. Ezekiel repeats both words in verse 6, with all the emphasis of scorn. He predicts the coming of a time when the work of destruction should be done more thoroughly than even Josiah lind done it. When that time came, the familiar formula, "Ye shall know that I am the Lord," should receive yet another fulfilment. Ezekiel 6:8 Yet will I leave a remnant, ere. The thought, though not the word, is that of Isa 1:9; Isaiah 10:20; Zephaniah 2:7; Zephaniah 3:13; Jeremiah 43:5. For these, at least, the punishment would, in greater or less measure, do its work; and, in remembering Jehovah, they would find the beginning of conversion. Ezekiel 6:9 Because I am broken with their whorish heart. The words have been very differently rendered. (1) The Revised Version mainly follows the Authorized Version, but gives, they shall remember … how I have been broken, etc. So taken, the words are boldly anthropomorphic, and ascribe to Jehovah the word which implies the strongest form of human distress. The "whorish heart" of the people has made Jehovah himself "broken-hearted." (2) Most recent critics, however, follow the rendering of the Vulgate (contrivi), and take the verb, which is passive in form, as being like a Greek verb in the middle voice, transitive in form, with an implied reflex force. So we get, as in the margin of the Revised Version, "I have broken their whorish heart." So taken, thought and words are both connected with Psalms 51:17, and the self-loathing that follows has its counterpart in Job 42:6. The thought is eminently characteristic of Ezekiel (Ezekiel 20:43; Ezekiel 36:31), and, we may add also, of Leviticus (Le Leviticus 26:39-42). Ezekiel 6:10 I have not said in vain, etc. The thought of that self-loathing and repentance reconciles Ezekiel to his work. To "labour in vain" is the great misery of all workers for God. A time will come when he shall see that God has not sent him to such a work "in vain." What before was dark will be made clear unto him (comp. Ezekiel 14:23). Ezekiel’s words, "not in vain," are echoed frequently by St. Paul (1 Corinthians 15:14, 1 Corinthians 15:58; 2 Corinthians 6:1; Philippians 2:16, et al.). The corresponding phrase, "I have broken their eyes," sounds strange to us; but, after all, the heart is not literally broken more than the eyes, and figuratively the same words may be applied to either, so that there is no need for supposing, with some critics, that a more appropriate verb has been dropped out. Eyes and heart were alike involved in the sin (Ezekiel 20:7, Ezekiel 20:8, Ezekiel 20:24; Numbers 15:39), and both came under the same chastisement that was to lead them to repentance. Ezekiel 6:11 Smite with thine hand, etc. The outward gestures were to give a dramatic emphasis to the mingled indignation and sorrow with which the prophet was to utter his woe. A like action meets us in Ezekiel 21:12. Instances of its use for other feelings meet us in Ezekiel 22:13; Numbers 24:10 (anger); Jeremiah 31:19 (shame). Ezekiel 6:12 He that is far off, etc. The three forms of judgment named in Ezekiel 6:11 have each their special victims. Pestilence comes chiefly on those who are outside the city, exposed to the weather changes and the taint of unburied corpses (Ezekiel 6:5); the sword of the Chaldeans on those who venture on a sally, or try to escape from the city; famine presses heaviest on those who are besieged within it. None can escape the judgment. The word besieged is the same as in Isaiah 1:8; but it may have the sense, as in Isaiah 49:6, of "kept," or "preserved," for the worst evil of the three. Ezekiel 6:13 The thought is the same as in Ezekiel 6:6, but the localities are given in greater detail. The "hills" and "mountains" were naturally the scenes of the worship of the "high places," and these were commonly associated with groves of trees, as in Jeremiah 2:20; Jeremiah 3:6; Isaiah 57:5. In Hosea 4:13, oaks (or terebinths), poplars, and elms are specifically named (comp. Deuteronomy 12:2; 2 Kings 16:4). Where they did offer sweet savour, etc. The phrase is eminently characteristic of Ezekiel as a priest (Ezekiel 16:19; Ezekiel 20:28, Ezekiel 20:41), and is specially prominent in the books which he must have studied. It meets us three times in Exodus, seventeen in Leviticus, seventeen in Numbers, and seldom elsewhere. The crowning sin, from the prophet’s point of view, was that the incense which was due to Jehovah had been lavished on the false gods of the nations. Ezekiel 6:14 More desolate than the wilderness towards Diblath; better, with the Authorized Version, from the wilderness. The name does not appear elsewhere, and has not been identified. Assuming the Authorized Version rendering, we must think of Ezekiel as naming, as Dante haines the Valdichiana (’Inf.,’ 29.47), some specially horrible and desolate region. For such a region the name of Diblah (a cake of figs) does not seem appropriate. Taking the Revised Version translation ("from the wilderness toward Diblah"), we have a phrase analogous to "from Dan to Beersheba," as denoting the extent of the desolation. The "wilderness" is usually applied to the nomad region south of Palestine, and this would lead us to look for Diblah in the north, and so to look elsewhere than to the two places Beth-diblathaim (Jeremiah 48:22) and Almon-diblathaim (Numbers 33:46), both of which are in Moab. The difficulty was solved by Jerome by the conjectural emendation of Riblah, the two Hebrew letters for d and r being often written by copyists for each other. Riblah (it is a suggestive fact that the two chief manuscripts of the LXX. the Alexandrian and the Vatican, have Deblatha, or Deblaa, in 2 Kings 23:33; 2 Kings 25:6) was a fortified town on the north road from Palestine to Babylon, where the Babylonian kings used to take up their position during their invasions of the former. Within a short time after Ezekiel wrote this chapter, it became memorable in its connection with Zedekiah’s sufferings. Its probable site is fixed on the banks of the Orontes. The evidence, on the whole, is, I think, in favour of this interpretation. It is adopted by Ewald, Cornill, Smend, Gesenius, and most recent critics. An additional fact in its favour is that Hamath, in the same region, appears as an ideal northern boundary in Ezekiel 47:16. . Ezekiel 6:1-3 The doom of the mountains. After leaving the low flat shores of Egypt, the traveller is struck by a great contrast of scenery as he approaches the Holy Land, and sees the purple mountains rising one behind another from the sandhills of Jaffa in the foreground to the distant uplands of Judah far away in the interior of the country. On landing he finds that travelling in Palestine is a rough experience in mountaineering, for the territory of Israel is a mountain country. Though Ezekiel could not see his native land from the plains of Mesopotamia, he could turn his face westward, and, looking across the great Syrian desert, fix his eyes in imagination on the old familiar beacons—the more memorable from their contrast with his present tame surroundings—and picture to himself his mountain home, with the passion of a highlander banished to the plains. In prophesying against Israel he then denounces a doom on the mountains. I. THE ARE . They were and are to this day the leading features of the Palestine landscape. God’s judgment does not fall in obscure corners. He is not confined to secret places. The most public scenes witness his work. He paints his warning pictures on a broad canvas, and lifts them up for all to see. II. THE ARE LOST. Men in high places do not escape the power of God. No position is so exalted as to be above the reach of the Divine government. The waters of the Flood covered the mountains, and drowned the people who vainly expected safety by climbing (Genesis 7:20). Kings are called to God’s bar of judgment. Exalted rank, high intelligence, fame, power, influence, all come under the great sweep of God’s rule, and may suffer punishment from his just anger. III. THE ARE . They carry memories of many a glorious age. Moriah is sacred to the education of Abraham; the very stones that now lie scattered on the hills of Bethel once shaped themselves in Jacob’s dream as a heaven-scaling stairway; Gilboa witnessed the death of Saul; the hills of Judah are fresh with associations of the shepherd-king. The changeless, venerable mountains enshrine the national story. The doom of the mountains is a doom of history. It declares failure and ruin after a glorious past—a splendid day ending with a stormy sunset. Happily there was a new sunrise when these same mountains were trodden by the feet of the Saviour, and upon them the feet of the messengers of peace were seen. IV. THE ARE MASSIVE. They are the bulwarks of Israel. The old Amorites defended themselves in their mountain fastnesses against the Israelite invasion. When Israel was in possession she found these mountains to be natural fortresses. They were also hiding places. Men in danger fled to the mountains for safety. But now the mountains themselves are doomed. The best earthly refuge falls. The curse of sin breaks the soul’s stoutest shield. V. THE ARE SACRED. They were "high places" on which old altars have been built. There Abraham sacrified, there Elijah invoked the attesting fire. But the sacred associations were defiled by later idolatrous rites, and the high places became evil places. Then no sacredness could protect them. There is no asylum at a defiled sanctuary. Religion joined to sin does not save the sinner; it only proclaims him a hypocrite, or at best one who sins against light. VI. THE ARE . Cut into terraces, their slopes were formerly converted into vineyards, but now all round Jerusalem the ragged lines of stone tell the tale of neglected culture and long destroyed productiveness. A blight has fallen on the doomed mountains. The very land has shared in the sufferings of its people. All things external as well as spiritual suffer from the curse of sin. No ancient fruitfulness will stay this curse. Under its ban, the garden of Eden becomes a waste howling wilderness, and the fertile mountain side a desolation. Ezekiel 6:6 A ruined civilization. Palestine is now a land of ruins, and the prophecy before us predicted that condition. But there is more behind. Houses broken down, altars overthrown, streets grass grown, inhabited places made desolate,—these are the outward and visible signs of a decayed and broken civilization. The destruction of the civilization is the real disaster. This happened in Israel when wild beasts came out from the forests and prowled over the once safe and populous country; and it happened in another form in Europe when the hardy barbarians poured over the plains of Italy, and destroyed, not only buildings, but also the whole fabric of ancient society, and so ushered in the gloom and disorder which took possession of the early part of the Middle Ages. I. MAY BE RUINED. It is more tenacious of life than physical existence. Cities may be overthrown, and yet civilization may outlive the shock. Rome, burnt in the days of Nero, rose again in greater splendour; the fire of London swept away wretched tenements and prepared for a nobler city; the great conflagrations of Chicago was followed by the building of a new city in the smouldering ashes. But a widespread desolation affects the sources of intellectual life and the means of social intercourse. Roads are neglected, bridges are broken down, lonely districts are infested with robbers and rendered unsafe for travel; there is neither time nor energy for mental culture. Christian civilization has been lost on the north coast of Africa, where Tertullian, Cyprian, and Augustine were once shining lights; it has almost vanished from the site of the seven Churches of Asia. Modern Egypt is far below the Egypt of the Pharaohs in civilization: the fellaheen of today build mud hovels; their ancestors forty centuries ago constructed the great Hall of Columns at Karnak—one of the wonders of the world. The ancient civilization of Mexico had entirely vanished before the discovery of South America by the importers of a new Roman Catholic civilization. II. THE RUIN OF IS . Frightful physical sufferings often accompany it, and gross moral outrages are then rife and go unchecked and unpunished. The refined and delicately nurtured people are put to the most exquisite torture of mind, if not of body. The hideous experiences of the Indian mutiny may give us some idea as to what this means. When such violent methods are not pursued, and a slow decay takes the place of a sudden destruction, the chronic and ever-deepening misery of the more cultivated people must be heart-rending. But apart from the question of suffering, the very act of throwing back the car of progress for some centuries involves a disastrous loss to the world. The Christian civilization that has grown out of the experience of ages and slowly ripened through generations of culture is the most precious heritage we have received from our forefathers. Let us guard and treasure it as a sacred trust. III. SUCH A RUIN OF MAY BECOME A MORAL . While outwardly brilliant, society may be inwardly corrupt. This was the case with the old heathen nations and to a frightful extent. Civilized wickedness means elaborate and inventive wickedness, which bears fruits of evil ten times worse than any that grow on the wild tree of untutored barbarism. This was evidently the case in the histories of Egypt, Greece, and Rome. Beneath the glitter of a splendid civilization, and in spite of the high cultivation of art and philosophy, the human character was rotting to death. Something like this was approached by Israel. The very religion was corrupted. Then it was best that the altars should be overthrown, the cities destroyed, and the people scattered. There is no more horrible wickedness in the present day than that of those dwellers in centres of culture who have abandoned themselves to vice. When civilization has become effete, it is a hotbed of moral disease, and it is best for the health of society that it should be broken up and destroyed utterly. We cannot put new wine in old bottles. The remnant. The remnant that is to escape in the greatest destruction appears repeatedly in Hebrew prophecy. Its existence is evidently regarded as of deep significance, over and above the value of the individual lives spared, as a ray of light in the otherwise universal gloom, a glimmer of hope amidst the deepening despair. I. THE REMNANT IS A SIGN OF GOD’S MERCY. He did not utterly destroy his guilty people. Not loving the work of judgment, he spared all whom it was safe to spare. God is never given over to wholesale and indiscriminate wrath. In his darkest hours of anger he makes a way of escape. Perhaps few as yet can avail themselves of it—only a "remnant." Still it is provided by God, since he loves to heal, and hates to destroy. II. THE REMNANT IS BOUND TO SERVE GOD. All who are saved out of great destruction by the merciful hand of God should consider themselves the redeemed of the Lord, who belong to the God who has delivered them. God does not spare that we may be negligent or indifferent. Every Christian is like a part of this remnant, delivered by God from the doom of a guilty world; therefore every Christian has reason to acknowledge that his life belongs to God, and to spend it in God’s service. III. THE REMNANT IS A FOR . This remnant treasures up the tradition of the fathers. If all Israel had been cut off, there would have been an end to the development of Hebrew revelation, the Scriptures would have been lost, the line of descent in which the Christ was to appear would have been stopped, and God’s great purposes for blessing the world through Israel would have been frustrated. But the thin thread of the "remnant" carries down the ancient tradition, and becomes the invaluable link of connection between the venerable glory of the past and the even greater glory of the future. It thus illustrates the continuity of history, revelation, and religion. This continuity is an essential condition of progress. Had there been no remnant, the Divine education would have needed to begin again de novo. In the dark ages a remnant of the better days before still lingered, and though it was but as a smouldering spark, it was sufficient to be fanned into a new flame by the fresh winds of the Renaissance and the Reformation. It is plainly according to God’s purpose that future enterprises for the good of the world should be linked on to the attainments of the past. The danger of a democracy lies in being too blind and self-satisfied to see this Divine method of continuity. IV. THE REMNANT IS A SEED OF A LARGER FUTURE. It is not to be always only a remnant. The old stamp will sprout and grow into a tree again. The remnant of Israel became a nation mice more in the days of Cyrus. Thus like the "elect," first as a nation and later as a Church, this "remnant" is not favoured exclusively for its own sake, as especially meritorious, or as arbitrarily chosen for a privileged position. Every Divine privilege is given that they who receive it may be the better able to convey the blessing of God to their fellow men. The Church is chosen out of the world that she may labour for the good of the world, and, by bringing the gospel to all men, enlarge her own borders and ultimately share her privileges with all mankind. The consciousness of God. To know that God is the Lord, i.e. Jehovah, is very different from knowing that Jehovah is God. In the latter case the true God is distinguished from false gods, as in Elijah’s great appeal (1 Kings 18:21, 1 Kings 18:39). But in the former case, though there is no question of what God shall be worshipped, the being and presence of the one true God need to be believed and realized. Jehovah means, "He who is," the Eternal, the one true self-existent Being. When we know that God is Jehovah we are assured of his true, present, living existence. I. WHAT THINGS HINDER US FROM KNOWING THAT GOD IS THE LORD? 1. His invisibility. "No man hath seen God at any time." We sweep the sky with the telescope, but it reveals no God sitting on the circle of the heavens. His voice is not heard in the crash of the winter storm, or the whispering of the summer leaves. We feel after him in the darkness and silence, but)we cannot touch him. Can he be if no one ever sees, hears, or touches him? 2. The disorder of the world. (1) Men seem to be free to do as they will, lawless wickedness triumphing over innocence, vice victorious and virtue confounded. If there is a Judge of all the earth, why does he permit such crime against the highest law to go unchecked and unpunished? (2) Nature is now known to be a battleground of fierce contending selfishness in animal life, the vegetable world a wilderness in which the strongest plant, though the coarsest, kills the weakest though it be the most beautiful. Where is the God of nature? 3. The earthly mindedness of men. Here is the secret of the lost vision of God. "He is not far from any one of us." But "our eyes are holden." A constant traffic with things material darkens our sight of the supersensual. Sin completes the fatal work, and turns the dim vision into total spiritual blindness. II. WHAT WILL BRING US TO KNOW THAT GOD IS THE LORD? Ezekiel tells us that this knowledge was to be brought about by the judgment of God on Israel. 1. The fulfilment of prophecy. God had threatened punishment. The Jews had. doubted the warning. When it was fulfilled, they would discover the genuineness of the message, and the real existence of him who sent it. The accomplished prophecies of the Bible show the working mind of God. The life of Christ confirms the presence of God in Messianic prophecy. Christian history verifies Christ’s word about the leaven hidden in the meal. Moreover, the present fulfilment of ancient prophecy reveals the existence among us of the same God who inspired the prediction. 2. The exercise of power. The foolish Jews were self confident and boastful. They thought that they were free to choose their own religion. The great invasions and the consequent breakup of the nation humbled them to the dust, and awoke in their hearts an alarmed consciousness of the higher power of God who had sent this doom upon them. We cannot see God, but we can see his work, and in this discern the energy which witnesses to his being. 3. The vindication of righteousness. Sin does not triumph eternally. Our induction is too narrow, our survey is too brief. A wider grasp and a larger patience would teach us that God is in history punishing guilty nations and advancing what is true anti good and great, just as he is in nature raising the type of being through the very struggle for existence which, to the short-sighted gaze of the unthinking spectator, looks as purposeless as it is painful. The grand vindication of righteousness and the establishment of the kingdom of heaven in the advent of the Son of man are to us the greatest proofs that God is the Lord. The outstretched hand. We usually picture to ourselves God’s hand stretched out to help and heal. Here, however, we see a prediction of the same exertion of Divine energy for a contrary purpose—to smite and make desolate. The prediction suggests certain features of Divine chastisement. I. IT IS . "I will stretch out my hand." This refers to one definite act, not to a perpetual treatment. "He will not always chide." "The mercy of the Lord endureth forever." But his anger and punishing are limited to occasion and necessity. The very fact that men refuse to believe in the wrath of God bears testimony to his long suffering. In life-giving energy God works unceasingly, so that "in him we live, and move, and have our being." It is an eternal truth, not representing a sudden interposition, but the normal order of providence, that "underneath are the everlasting arms." Nevertheless, there are occasions when another mode of action is necessary, and the hand of God must smite in anger. II. IT BELONGS TO THE FUTURE. God says he will stretch out his hand. It is not yet done. Future punishment will be far worse than any present sufferings of sin. It is impossible for us to measure that punishment by what we now experience, because sentence is not yet executed. But if the punishment is future, there is a possibility of its being averted, or of the sinner finding some means of escape. The warnings of Scripture are not written in order to fix our doom, but for the very opposite purpose, to drive us to the refuge of repentance and pardon. III. IT IS FAR-. The hand stretched out signifies God’s action at a distance. Though locally close to all, he is spiritually far off from those who have forgotten his presence, forsaken his way, and wandered into remote tracks of sin. Yet God can reach the most distant sinner. He met Jonah on the ocean. It is impossible to flee from God. Our utter neglect of God does not cause his utter neglect of us. The godless will be judged by God. This is a most merciful fact. To be abandoned by God would be worse than to be punished by him. Left alone to our self chosen late, we should perish in the outer darkness. The outstretched hand of God, which extends to the most remote, is their one ground of hope, even though at first it only reaches them to smite. IV. IT IS WIDE IN ITS GRASP. It is not said that God’s finger will touch a distant people, but that his hand will be outstretched. There is breadth and comprehensiveness in the image. It suggests a large sweep of Divine energy. There is to be a national judgment. The greatness of the number of guilty persons will be no safeguard in the day when God comes to judgment. There is, indeed, a sense of security in the consciousness of companionship. But if the many sin, the m.u,y must suffer. On the other hand, the wide grasp will reach those who seek to dude it by subtlety, singularity, and subterfuge. There is no possibility of escaping general punishment by a secret withdrawal from the scenes of ordinary evil to a peculiar region of our own wickedness. V. IT IS . When God stretches out his hand he is evidently about to exert some mighty energy. He is awake and active in our midst. Then the fertile land may become a desert. This fearful manifestation of God will assuredly prove his present power. Woe to them who wait for such a proof before giving heed to God! BY J.R. THOMSON Ezekiel 6:1-6 The idolatry of the land avenged. Turning from the city of Jerusalem to the land generally, the Prophet Ezekiel addresses himself to Israel, the nation whom God had chosen, and who had rejected God. By a striking figure of speech, he delivers his message to the mountains and hills, the water courses and ravines of Palestine. How dear all these features of the land of his fathers must have been to the prophet, we can easily imagine; national and religious associations must, in the course of centuries, have gathered round every portion of the territory which Jehovah had given to the descendants of Abraham. The apostrophe to the country was at the same time a word to the nation; the people and the land were identified. The artist, the poet, may deal with scenery apart from the living inhabitants who dwell amidst it. But the patriot, the prophet, the preacher, love the land for the people’s sake who make it their home. To Ezekiel the land of Israel was— I. A SCENE OF . Before its possession by the Israelites, the land of Canaan was a stronghold of idolatry and of idolatrous rites and practices of the foulest and cruellest kind. The commission which the children of Israel received was a commission to extirpate the idolaters, and to purse the land of its heathen abominations. Yet the candid and faithful record of Old Testament Scripture informs us that from the first the chosen people were led away by the example and influence of the ancient dwellers in the land, and learned to practise the abominations they were appointed to repress. One great aim of the seers and prophets was to reproach the nation because of prevailing idolatry and superstition, and to summon them to return to their allegiance, ever due to the God of Abraham, Isaac, and Jacob. It is evident that the worship of the deities adored by the surrounding nations was prevalent even among those who were called to a purer faith; and that some of the kings, both of Judah and of Israel, sanctioned and encouraged idolatrous observances and idolatrous priesthoods. Thus the high places and the ravines of Palestine were defiled by the rites of folly, cruelty, and lust. These heathen deities were embodiments in imagination of the lusts which corrupt the human heart. II. A SCENE OF PROTEST AND REBUKE. It was a token of Divine mercy and forbearance that the apostate Israelites were not left to the delusions and errors, the defection and rebellion, into which they had suffered themselves to be led. The voice of the Lord’s prophets was heard upon the mountains, and throughout the valleys, which had been abandoned to those who practised the fanatical, bloodthirsty, and polluted observances distinctive of Canaanitish and Phoenician idolatry. Impressions were produced upon individuals which resulted in a return to the service of Jehovah. There were temporary reformations, distinguished by penitence and by vows. But the reader of the prophetic Scriptures cannot but admit that there was no great national movement in the right direction. Notwithstanding faithful rebuke, severe denunciation, compassionate promise, the people returned again and again to their former follies. It was as though Israel had resolved that no exhortation and no threat should avail to keep the nation faithful to him who bad exalted, defended, and prospered it, and who bad borne with the manners of the rebellious people, not only in the wilderness, but in the land of promise. It was as though nothing short of captivity and exile, conjoined with the destruction and desolation of the capital, could teach the lesson which it was Israel’s vocation first to acquire, and then to communicate to the world around. III. A SCENE OF AND OF DEATH. The Prophet Ezekiel speaks here with conviction and certainty. There rises before his mind a vision which can only fill his heart with grief and mourning. It is a satisfaction, indeed, to his righteous soul to foresee the high places destroyed, the altars desolate, the images broken, and the works of idolaters abolished. But this is not all. He sees the dead carcases of the children of Israel, the scattered bonus, the slain in the midst of the city, etc. And the vision of the depopulated land, the deserted and silent city, the vanquished and decimated nation, profoundly affects his patriotic and sensitive nature. It is a stern lesson, this which he has to teach; it is a terrible punishment, this which he has to anticipate and to foretell. Yet the lesson and the punishment are the Lord’s. It is the word of the Lord which the prophet has to declare, the Lord of Israel who is at the same time the King of righteousness and of judgment. God brings the sword upon his own people; covers his own land with ruin and desolation. For his authority must not be defied, his laws must not be broken; his name must not be dishonoured with impunity. "The way of transgressors is hard." "The wages of sin is death." Until this lesson is learned, there is no place for the publication of clemency, for the proffer of mercy. The Law comes before the gospel; and they who do not honour the Law will not appreciate the gospel. It is in the midst of wrath that God remembers mercy. 1. There is such a thing as national guilt and apostasy. In our own time, individualism is carried to such an extreme that this fact is apt to be overlooked. A nation sins by its collective acts, and a nation suffers the just punishment of its evil doing. History is ever teaching this lesson, which men—good and bad—in their absorption in personal interests, are prone to overlook. 2. The Church has responsibility for witnessing against national errors, for warning the people of the inevitable consequences of apostasy from God, and for uttering clearly and boldly the mind and will of him who is eternal righteousness and eternal love.—T. Ezekiel 6:7 Conviction. It seems at first hearing most extraordinary and unaccountable to be told that the end and issue of such a series of national disasters and judgments as those described in the verses preceding this is that Israel may know. Can the end be regarded as corresponding to the means? Is not such a result one to be secured by lessons less severe and calamitous? But in order to answer such questions we must consider the object of knowledge, which is not by any means of an ordinary kind. The "judgments" were the work of God’s providence; and the purpose was to produce a conviction in the mind of the nation, Israel, that God lives and reigns, administers a moral government, and will not endure the disobedience and rebellion of those who are of right his subjects. This lesson must be taught, however distressing the discipline which leads to its acquisition. "Ye shall know that I am the Lord." I. SUCH IS OF THE HIGHEST . Knowledge of every kind is to an intellectual being desirable, precious, and valuable. Knowledge of great, venerable, noble, or interesting persons, is of all knowledge the most precious; for personality exceeds in interest all that is material. But there is no knowledge which can compare in dignity and value with the knowledge of him "in whom we live, and move, and have our being." The phenomena and laws of nature are of interest to the inquiring intelligence; but their chief interest, to the thoughtful mind, lies in their being a revelation of him who is the Source, the Creator, the Upholder, of all. If God is to be found in nature, how much more manifestly, and less incompletely, in man—the noblest work of the Eternal and Supreme! To know God is to satisfy the intellect, and is to find a centre for the emotions, and a law for the will. No knowledge can compensate the absence of this; all knowledge is completed by it. II. THE OF GOD IS LOST SIGHT OF IN TIMES OF AND SELF-. So it was with the inhabitants of Judah and Israel; so has it been in the experience of many nations. This may easily be explained. Man is a compound being, body and soul; he is connected both with the scenes, occupations, and experiences of earth, and with the great realities of eternity. There is much in the world to absorb and engross human attention, interest, and concern. And it is quite in harmony with all we know of human nature, that those whose minds are engaged in the pursuits of time and sense should be forgetful of the higher truths and laws of the eternal prospects, in which they may not deliberately disbelieve. How often has it happened that, when God has satisfied a nation’s temporal cravings, he has sent leanness into their souls! Their very blessings, as they deem them, become the occasion of their forgetfulness of the Giver. It is with nations as with individuals—the satisfaction of earthly needs may silence the aspiration for heavenly good. III. THE OF GOD MAY BE IN THE TIME OF AND . If there is purpose in Divine providence, what so reasonable as to believe that the corrections administered to individuals and to nations are designed to awaited juster and higher thoughts—thoughts of God’s wisdom and righteousness? How many have found that it was good for them to be afflicted; since before they were afflicted they went astray, whilst in affliction they have learned to observe God’s Word! It may be objected that the highest and fullest knowledge of God is not thus to be acquired. And this is true; yet this knowledge may be indispensable as a stage to a knowledge yet more precious. It may be that the first lesson to be acquired is a lesson of submission to God’s will, of reverence for God’s righteousness. Only after the acquisition of this lesson, it may be, does that of the Divine mercy and compassion come within reach. When men have forgotten that the universe is ruled by a just, wise, almighty King, from whose authority none can escape, they must be brought to acknowledge this fact, that they may lay down the arms of rebellion, and may seek forgiveness and find reconciliation. IV. SUCH SHOULD, AND OFTEN DOES, LEAD TO SINCERE AND PIETY. Custom, tradition, superstition, are a poor and unstable foundation for true religion. Men must know God, must know his character, his mind, his wilt, in order that they may devoutly love him and acceptably serve him. Whilst there is undoubtedly a kind of knowledge, merely speculative, which is compatible with hatred of God and of his Law, there is, on the other hand, a knowledge which leads men to appreciate and adore the Divine attributes, and to seek participation in the Divine nature and in Divine favour.—T. A remnant. When the corn is threshed by the flail, or by the teeth of the threshing-implement, as in the literal "tribulation," its bulk is reduced; for the grain is separated from the straw and the husk. It is so with a nation visited by the calamities which came upon the Hebrew people. Pestilence, famine, and sword are the means by which multitudes may perish; yet some may be left, and these are "a remnant." I. THE AND WHICH LEFT THE FEW AS A REMNANT. These were they who escaped. When the horrors that came upon the land are considered, the wonder is that there were survivors. As he who is saved from a fire looks back upon the sudden and furious conflagration, surveys the smoking ruins from which he has been rescued; as he who is the sole survivor from a shipwreck remembers with shuddering the violence of the tempest by which his comrades were engulfed in the ocean;—so may those who have been spared in time of national calamity profit as they recall the circumstances of peril and terror by which they, with others, were encompassed, from which they, as distinguished from other’s, have been delivered. Who is there who, looking back upon the past scenes of even an uneventful life, cannot call to mind many of his early companions who have been the victims of disease, of misfortune, of accident, of temptation, whose earthly probation has been brought to a sudden close, whilst he himself, and a few others with him, are, as it were, "a remnant," and that through no personal merit? II. THE MERCY THAT SPARES THEM AS A REMNANT. The same inscrutable wisdom which suffers some to be overtaken and overwhelmed, provides that others shall be spared and saved. As Noah and his family were spared, whilst a vast population was engulfed in the Flood; as Lot and his household were spared, whilst the inhabitants of the guilty city were consumed by fire from heaven;—so again and again has the forbearance of God been revealed in providing for the escape of "a remnant," who have remained to witness to Divine justice, and to use aright the opportunity afforded by Divine mercy towards themselves. III. THE PURPOSE FOR WHICH A REMNANT IS TO SURVIVE. This is only very partially explained in the context. The mind of the prophet was so absorbed with the consideration of the guilt of his idolatrous and rebellious fellow countrymen, and with their impending fate, that for the time he was not able to reflect upon the ultimate ends for which some were spared amidst the awful catastrophe. Yet this was present to his mind as one immediate result of the mingled judgments and mercies of God; those spared from the calamities of the nation should know and acknowledge that Jehovah was the Lord. As a matter of fact, the lesson was learnt; and the remnant who returned to Palestine returned free henceforth from all inclination to idolatry. And if they did not cease to sin, at all events they were henceforth free from sin of this form. They lived to remember for themselves, and to witness to their children, that the nations are ruled by a God of righteousness, and that in subjection to his authority and in obedience to his Law man’s true welfare must ever lie. Their song was of mercy and of judgment. If they were few in numbers they were purified and strengthened, and fitted to fulfil the peculiar vocation of the sons of Abraham among the nations of the earth. . Who is there who has not experienced the sparing mercy and long suffering kindness of the Lord? Who has not been delivered from danger, from calamity, from destruction? Let all who acknowledge themselves to be, as it were, "a remnants" indebted to God’s compassion, acknowledge the peculiar obligation under which they have been laid, to witness to the mercy of their heavenly Father, and by their practical loyalty to him to prove that they have not been spared in vain.—T. Self-loathing. This very strong and very remarkable assertion concerning the remnant of Israel that should be spared amid the destruction and desolation about to overtake the nation and its metropolis, is a proof to every thoughtful reader that the mind of the prophet was occupied not so much with the external and political aspects of history as with the moral. In his view supreme importance is attached to the result of experience upon character. So regarded, calamity may be "blessing in disguise." If the chastisement of God awakens repentance and self-loathing, one purpose at all events, and that a most important purpose, has been answered. I. SELF- IS IN WITH FORMER SELF- AND SELF-. It is not natural to men to loathe themselves, however they may be tempted to loathe their fellow men, where there has been infliction of injury or want of sympathy and congeniality. It is too common for men to look at their own character and their own conduct in the most favourable and flattering light; and to speak, or at all events to think, of themselves with approval and admiration. In most cases a great change must come over a man’s mind in order that he may regard his character and his life with dissatisfaction, in order that he may hate himself. II. SELF- IS AN OF SELF-. Those who admire and approve themselves are, in many instances, if not in all, the victims of illusion. It is a rude, and yet it may be a wholesome, awakening, which sets a man face to face with his true self. His fancied excellences and virtues are seen to be faults. The blemishes which he has been accustomed to extenuate appear in their real deformity. He wonders how he could have misinterpreted his actions and misunderstood his character. He learns to know himself, not as he has imagined himself to be but as he really is. III. SELF- HAS IN THE ERRORS AND FOLLIES OF THE PAST. When a man sees himself, in some measure, as God sees him to be, then trivial faults—as they were once deemed—become, in his apprehension serious and culpable. Sin is the abominable thing which God hates; and it is an evidence of true enlightenment when a man loathes his own offences against the laws of God and the dictates of his own conscience. The unspiritual detest deformities of body, defects of manner or of speech; the spiritually minded are more distressed at what is morally evil than at anything of a more external character. IV. SELF- MAY LEAD TO TRUE , AND SO TO AND . To remain in a state of mind in which repugnance to evil absorbs the whole nature is to be abandoned to despondency. Sin is to be loathed in order that it may be forsaken; and that it may be forsaken it must be forgiven. The Scriptures abound in denunciations of sin, but they abound also in invitations to repentance and in promises of forgiveness. "Let the wicked forsake his way," etc. Reconciliation and purity are by the gospel assured to every penitent and believing sinner. V. THUS SELF- MAY BE A MEANS TOWARDS THE REMOVAL OF WHAT IT, AND OF THE OF WHAT CAN BE WITH AND DELIGHT. It may be said thus to work its own cure. Or, more properly, it may induce the repenting sinner to apply to the great Physician, by whose remedial treatment the unsoundness may be removed, and spiritual health, vigour, and happiness may be restored.—T. BY J.D. DAVIES Ezekiel 6:1-7 The land involved in man’s punishment. We have here a dramatic appeal to the stony hills of Palestine. Canaan is emphatically a mountainous country; and Ezekiel, speaking as the mouthpiece of God, addresses himself to the high places of Canaan, as the scenes of flagrant idolatry. From his residence by the banks of Chebar he could not see with his bodily eye these renowned, but now desecrated, hills; yet he sees them with the clear eye of imagination. His fervid appeal to these loved hills would naturally produce a new and wholesome impression on the minds of his hearers. The very mountains and rivers of the sacred land were stained with the people’s sin and cursed with their curse. This dramatic address— I. MAN’S VAST . Constituted as man is, the sovereign lord of this material globe, the fortunes of the land are indissolubly linked with the fortunes of its ruler. If man prospers, the fields smile with beauty and plentifulness; in man’s curse, the hills and valleys participate. Guilty man cannot circumscribe the limits within which his misdeeds shall fall. Obedience makes oar earth a paradise; transgression blasts it with barrenness and desolation. II. THIS APPEAL IS A TO THE PEOPLE. It implies that appeal to the stony ears of men is useless; appeal to the unconscious hills is more likely to succeed. When trees shall intelligently listen, and granite rocks shed tears of penitence, then may the expectation arise that the stolid hearts of the Hebrews will respond. When God speaks to the material elements, they do respond in their own proper way; but the corrupt nature of men resists all Divine appeals. "The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know" (Isaiah 1:3). If God shed his sunshine on grass and flowers, fragrant incense spontaneously flows forth; yet, though Divinest love shines on every part of man, no effect is seen. III. THIS APPEAL IS A MEASURE OF GOD’S . Wherever, in God’s universe, there is a mark of sin, there shall be a mark of Divine displeasure. If the stones which God’s hand has fashioned be employed in the service of idolatry, they shall be desecrated; they shall be stained with human blood; they shall bear a lasting mark of dishonour. The hill tops and forest groves, which have been forced by man into this unholy alliance with idols, shall be marked by the symbols of death—shall be devoted to oblivion and to lizards. Becoming a scene of dead men’s bones, they shall be associated, in the minds of the living, with slaughter, defeat, and ruin. Nothing shall last that does not bear the seal of God’s favour. "The idols shall cease." And ceased they have! Where now is Moloch, and Dagon, and Baal, and Jupiter? IV. THIS APPEAL THE VANITY OF IDOLS. It was clear as the sun in the heavens that Israel’s chosen idols had not protected them from famine and invasion. So long as the idols were preferred to Jehovah, there was safety nowhere. The temples and the altars of the gods had always been regarded as a sanctuary, fleeing to which human life was secure. But this custom was to cease. So fierce and destructive were God’s avengers, that they would not respect the vicinity of altars, nor groves devoted to idol gods. Even in the act of idolatrous sacrifice these delinquents should be slain, and it should be manifest that not the slightest modicum of power appertained to dumb idols. V. This APPEAL THE OF GOD’S LOVE. This dramatic appeal to the hills of Canaan was a gracious design of love, to find some entrance into the hearts of the people. As the skilful leader of a besieged city will go round it on every side, if haply he may find some gate or point by which access may be gained, so does God try every method which his eternal love can invent to gain admission to the hostile heart of the sinner. By speaking to the stolid mountains, does he not impress us with the callousness of our guilty nature? The devices of his compassion are inexhaustible. He will not give us over to destruction so long as a single ray of hope remains. Every threat of coming woe is a tear of Divine pity. God would not forewarn with such variety of argument if he did not deeply love. This is God’s method—God-like.—D. Ezekiel 6:8-10 Many lost; few saved. The prospects of God’s kingdom on the earth have never been wholly dark. A glint of light has always pierced the heavy clouds of gloom. Among the diseased grapes of the cluster, a solitary sound one is found. A thousand acorns are on the oak in autumn time; three or four only take root and flourish. The elect are still the few. But it shall not always be so. The turning point in their fortune is repentance. The internal change must always precede the external. I. THE OF THIS . The occasion was affliction. Until disaster, defeat, and exile came, no change of mind appeared. The ploughshare of calamity broke up the hard and stolid soil, so that the sweet energies of grace might find an entrance. Judgment alone will not soften and subdue the proud will of man; but judgment and mercy combined have an almighty efficacy. No teacher is so effective as experience. The scattered few, who had escaped the all-devouring sword, pondered, reflected, mourned. II. THE REALITY OF THEIR . There is a spurious repentance which is only remorse—i.e. regret that the sin has been detected. But real repentance has respect to God. The sorrow does not so much respect self. It is grief that God is pained—that his heart is broken by our perversity and folly. The old selfishness has disappeared, and God has obtained his proper place in the soul if so, repentance is real. III. THE PROOF OF . The proof indicated is self-loathing, self-condemnation. The things formerly loved are now hated. More than this, the penitent passes sentence on himself. He censures himself more severely than others censure him. His past deeds are as obnoxious to him as a dunghill, and that dunghill is within him. His own former self is detestable. He hates himself. No penalty seems for him too heavy. His chief fear is lest such sin as his should be beyond the possibility of mercy. IV. THE EFFECT OF . The result is intimate acquaintance with God—inward conviction of his truth and faithfulness. This knowledge of God is knowledge gained by experience. Such knowledge brings with it trust, admiration, love, peace; yea, life itself. "They that know thy Name wilt put their trust in thee." Formerly they were the dupes of falsehood; they wandered in darkness self-created, Now they are smitten by the charms of truth, and loyally follow the Truth.—D. Ezekiel 6:11-14 Ministerial earnestness. Earnestness is simply a fitting sense of duty. Earnestness is the outcome of reality. If a man has real conviction of his duty, and real compassion for others, he must be in earnest. Genuine earnestness is not equivalent to noise, display, hysterical excitement. It is wise and appropriate expression of feeling, and suitable to the occasion. I. IS IN GESTURE AND ACT, AS WELL AS IN SPEECH. The man who has a due sense of his momentous office will adopt every device that will gain a hearing or leave due impression upon his hearers. Earnestness is contagious. If the speaker is in earnest, the hearer will feel the glow. There is eloquence in a look, in a tone, in a movement of the hand, in a gesture of the body. Tears are impressive appeals. God commands this whole-souled earnestness. To get an entrance for God’s message into human hearts, every door must be tried, every avenue explored. To the extent that we can reach and move the obdurate souls of men, we are responsible for the result. II. IS SEEN IN OF GOD’S MESSAGE. It may be an irksome task to the prophet to repeat often the same facts and counsels; but he is not to think of himself, nor of his own tastes. He is a servant, not a master. To repeat the same things is proof of their real and vital importance. We cannot substitute other messages, because other messages have not the same importance. The constant dropping of water wears out even granite rocks; and, to conquer the callous natures of men there is required "line upon line; precept upon precept; here a little, and there a little." III. IS SEEN IN EVERY SIDE OF MAN’S NATURE. Some men are moved by fear, some by shame, some by the prospect of public dishonour. Many principles of human character are common to all men, yet do not dwell in men in equal proportions. In some, the moral sense is paramount. In some, feeling is predominant. In some, judgment and the logical faculty are supreme. The earnest prophet will appeal to each principle in turn. The approaching overthrow of the idols would impress some minds, The slaughter of their brethren and children beside the idolatrous altars would affect others. Exile and plague and premature death would touch the hearts of many. And the prospect of desolation in their own loved land ought to have moved the souls of all true Israelites. The exact pattern. Every face of the rebellious citadel must be assailed. IV. IS SEEN IN CONCERN FOR THE HONOUR OF GOD. Over and over again is the statement repeated, as if on this the prophet delighted to dwell, "They shall know that I am the Lord." Not for a moment did the man of God forget that he was standing in the stead of God, and spake as the "Spirit gave him utterance." He was identified with God’s cause indissolubly. God and he were one. And although the interval of disorder and disloyalty might be long, the final outcome was glorious to contemplate—an object pleasing to every devout eye—God shall be known and honoured! The certainty of ultimate success fosters present courage, and inspires true earnestness.—D. BY W. JONES The impotence of idols. "And the word of the Lord came unto me, saying, Son of man, set thy thee toward the mountains of Israel," etc. The former prophecies related chiefly to the city of Jerusalem and the laud of Judah. But this one relates to the whole of the land of Israel. Hence the Lord God, through his prophet, addresses "the mountains and the hills," etc. (Ezekiel 6:3). The burden of this chapter is a proclamation of Divine judgment because of the idolatry of the people. This, also, is a reason why certain geographical features of the country are mentioned. Mountains and hills, ravines and valleys, were chosen as localities for the worship of idols (cf. Deuteronomy 12:2; 2 Kings 17:10, 2 Kings 17:11; 2 Kings 23:10). The Israelites should have sternly opposed and utterly abolished the idolatry of the land. They were explicitly and solemnly commanded to do so (Deuteronomy 12:1-3, Deuteronomy 12:29-32; Deuteronomy 13:1-18.). But instead of doing this, they had themselves become idolaters; and they persisted in idolatry. Therefore God himself will take the work into his own hands, and will make an utter end of their idols and images, their altars and sacrifices. "Behold, I, even l, will bring a sword upon you, and I will destroy your high places," etc. (cf. Leviticus 26:30-33). And by the execution of his dreadful judgment the impotence and vanity of the idols would be conspicuously exhibited. The text shows— I. THE OF IDOLS TO PROTECT THEIR . "I will cast down your slain before your idols. And I will lay the dead carcases of the children of Israel before their idols …. And the slain shall fill in the midst of you." The dead bodies of the idolaters, slain for their idolatry, and cast down before the idols, constituted a striking testimony to the impotence of the idols to succour or defend their worshippers. But there are idols and idolaters in our age and in Christian lands. A man may he an idolater who never bows down to any image, or statue, or anything else. A man’s god is that which he loves supremely; and in this sense he may make an idol of his wife, or his child, or of riches, power, popularity, success in business, or even of himself. "And an idol in the heart is as bad as one set up in the house." And these things, viewed as gods, are as impotent as the idols of the Israelites. They cannot ennoble human nature; they rather crush its highest aspirations, degrade its best affections, and dwarf its noblest faculties. They are altogether incapable of satisfying the cravings of the soul. Its hunger is too great, its thirst too intense, to be satisfied with any of the gods of modern civilization, or with all of them, or with anything less than God himself. "My soul thirsteth for God, for the living God." Only in him can the religious heart of man find true rest. And these modern idols cannot protect their votaries. There are circumstances and conditions in life in which neither riches nor rank, popularity nor power, relatives nor friends, can render man any aid. There are trials which none of them can ward off; dangers which none of them can shield us from; and none of them can save us from death, or give us hope beyond it. II. THE OF IDOLS TO PROTECT AND THEIR ALTARS, 1. They cannot protect themselves and their altars from desecration. " I will cast down your slain before your idols. And I will lay the dead carcases of the children of Israel before their idols; and I will scatter your bones round about your altars." Thus were the idolatrous images and altars polluted by dead bodies and decaying bones (cf. 1 Kings 13:2; 2 Kings 23:15, 2 Kings 23:16). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 7:1 The absence of any fresh date, and the fact that it is simply tacked on to the previous chapter by the copulative conjunction, shows that what follows belongs to the same group. The use of the phrase, the word of the Lord came unto me, shows, however, that there was an interval of silence, perhaps of meditation, followed by a fresh influx of inspiration; and, so far as we may judge from the more lyrical character of the chapter, a more intense emotion. Ezekiel 7:2 An end, etc. The iteration of the word once more gives emphasis. The words read like an echo of Amo 8:2. The four corners (Hebrew, "wings") were probably, as with us, the north, east, south, and west. The phrase had been used before in Isaiah 11:12, and the thought meets us again, in the form of the "four winds," in Daniel 11:4; Zechariah 2:6; Matthew 24:31; Mark 13:27. The "end" in this case is either that of the siege of Jerusalem, or that of the existence of Israel as a nation. It was now drawing nigh—was, as we say, within measurable distance. Ezekiel 7:3 Now is the end upon thee, etc. We note the repetition of this and Ezekiel 7:4 in Ezekiel 7:8, Ezekiel 7:9, as a kind of refrain in the lamentation. Stress is laid, and for the time laid exclusively, on the unpitying character of the Divine judgments. And this is followed as before, in Ezekiel 6:14, by "Ye shall know that I am the Lord." Fear must teach men the lesson which love had failed to teach. Ezekiel 7:4 Thine abominations shall be in the midst of thee, etc. These are, of course, primarily the idolatries of Israel. The people are to reap what they have sown. Their sins should be recognized in their punishment. Ezekiel 7:5 An evil, an only evil, etc. The words imply that the evil would be unique in character, attracting men’s notice, not needing repetition. Cornill, however, following Luther, gives "evil after evil," changing one letter m the Hebrew for "one," so as to get the word "after." For is come read, with the Revised Version, it cometh. It is the nearness, not the actual arrival, of the end, that is in the prophet’s thoughts. He writes in B.C. 595-4. Jerusalem was not taken till B.C. 588. Ezekiel 7:6 It watcheth for thee; better, with the Revised Version, it awaketh against thee. So the LXX; Vulgate, Luther. The Hebrew presents a paronomasia between the noun and verb—hakketz, hekitz—which cannot be reproduced in English. The destined doom is thought of as rousing itself to its appointed work. The word is cognate with that rendered "awaketh" in Psalms 78:65. Ezekiel 7:7 The morning is come unto thee, etc. In the only other passage in which the Hebrew noun occurs (Isaiah 28:5), it is translated "diadem," the meaning being strictly a circular ornament. Here the LXX. gives πλοκὴ, something twirled, out of which may come the meaning of the changes of fortune. Possibly, as in the familiar "wheel of fortune," that thought was involved in the circular form by itself. In the Tahnud it appears as the name of the goddess of fate at Ascalon (Furst). On the whole, I follow the Revised Version, Keil, and Ewald, in giving "thy doom." The "morning" of the Authorized Version probably rises from the thought that the dawn is, as it were, the glory and diadem of the day. The Vulgate gives contritio. The day of trouble; better, with the Revised Version, of tumult. The word is specially used of the noise of war (Isaiah 22:5; Amos 3:9; Zechariah 14:3). Not the sounding again upon the mountains. The first noun is not found in the Old Testament, but a closely allied form appears in Isaiah 16:9; Jeremiah 25:30; Jeremiah 48:33, for the song of the vintage. Not that, the prophet says, shall be heard on the mountains, but in its place the cry of battle and the noise of war. The LXX. "not with travail-pangs," and the Vulgate non gloriae montium, show that the word was in both cases a puzzle to the translators. Ezekiel 7:8, Ezekiel 7:9 The verses repeat, like the burden of a lyric ode, but end more emphatically, ye shall know that I am Jehovah that smiteth. Ezekiel 7:10 It is come. Read, as before, it cometh; and for morning, doom (see note on Ezekiel 7:7). The rod hath blossomed, etc. The three verbs imply a climax. The "doom" springs out of the earth; the rod of vengeance blossoms (the word is the same as that which describes the blooming of Aaron’s rod (Numbers 17:8), and the phrase was probably suggested by the history); pride (either that of the Chaldean ministers of vengeance, or of Israel as working out its own punishment; I incline to the latter) buds and bears fruit. In Isaiah 27:6 the word follows on "blossom," and therefore seems applicable to the formation of the fruit rather than the flower. (For the image of the rod, comp. Psalms 110:2; Isaiah 10:26; Micah 6:9.) Ezekiel 7:11 Violence is risen up, etc. The "violence" admits of the same twofold interpretation as the "pride" of Ezekiel 7:10. None of them shall remain. The interpolated verb, though grammatically necessary, weakens the force of the Hebrew. "None of them; none of their multitude; none of their wealth." Neither shall there be wailing for them. The noun is not found elsewhere. Taken, as the Authorized Version takes it, the thought, like that of Eze 24:16 and Jeremiah 16:4, is that the usual rites of burial would be neglected, and that there would be "no widows to make lamentation" (Psalms 78:64). The Revised Version "eminency" implies the loss of all that constituted greatness. Cornill and the LXX. ("beauty" or "gaiety") practically agree with this. The Vulgate gives requies, and Furst "a gathering, or tumult of the people." Probably the text is corrupt. Ezekiel 7:12 Let not the buyer rejoice, etc. We have to read, between the lines, the story of Ezekiel’s companions in exile. They belonged, it will be remembered, to the nobler and wealthier class (2 Kings 25:19). They, it would seem, had been compelled to sell their estates at a price which made the "buyer rejoice and the seller mourn." In each ease the joy and the sorrow would be but transient. Wrath had gone out against the whole multitude. In Micah 2:2 and Isaiah 5:8 we have parallel instances of the advantage taken by the rich of the distress of the old tree holders. In the story of Jer 32:6-16 we have, though from a very different point of view, the history of a like purchase, while the city was actually surrounded by the Chaldeans. The neglect of the sabbatic year (Jeremiah 34:8-17) makes it probable that the jubilee year also (if, indeed, it had ever been more than an ideal) had fallen into desuetude, and that the buyers comforted themselves with the thought that the land they had got, on cheap terms, weald belong to them and their children forever. Ezekiel 7:13 For the seller shall not return, etc. At first the thought seems only to add to the sorrow of the seller. He is told that he, at least, shall not return to his old estate. Even though they should be alive at the year of jubilee, their exile had to last its appointed time, Ezekiel’s forty (Ezekiel 4:6) and Jeremiah’s seventy years (Jeremiah 25:11). This, however, did not exclude the return of their children (Jeremiah 32:44), and in the mean time all private sorrow would fall into the background as compared with the great public woe of the destruction of the holy city. The vision is touching, etc. The noun is used as a synonym for prophecy, as elsewhere (Isaiah 1:1; Nahum 1:1; Habakkuk 2:1). It may be noted that it is specially characteristic of Ezekiel (seven times) and Daniel (eleven times). For the Authorized Version read with the Revised Version, none shall return, or better (with the Vulgate and Keil), the vision touching the whole multitude shall not return, i.e. shall go straight onward to do its work (comp. Isaiah 55:11). So taken, there is a kind of play upon the iterated word: "The seller shall not turn his footsteps back, neither shall the prophecy." Vestigia nulla retrorsum shall be true of both. I take the other words, with the Revised Version, no man in the iniquity of his life shall strengthen himself, noting the fact that the word for "strengthen" is that which enters into Ezekiel’s name. It is as though he said, "God is the only true source of strength to thee, as thy very name bears witness." Ezekiel 7:14 They have blown the trumpet. The word for "trumpet" is not found elsewhere, but the corresponding verb is used continually in connection with the trumpet of war, and Ezekiel seems to have coined the corresponding substantive, not, perhaps, without a reminiscence of Jer 6:1. There may possibly be an allusion to the trumpet blowing with which the jubilee year (see Jeremiah 6:13) was ushered in. The trumpet should sound, not for each man’s return to his own estate, but for the alarm of war. and even then the consciousness of guilt will hinder men from arming themselves for battle (comp. Leviticus 26:36; Deuteronomy 28:25; Deuteronomy 32:30). Ezekiel 7:15 The sword is without (see Ezekiel 5:12; Ezekiel 6:12). Here there seems a more traceable fitness in assigning the pestilence as well as the famine to those who are shut up in the besieged city. Ezekiel 7:16 They that escape, etc. The sentence is virtually conditional. They that escape shall, it is true, in one sense, escape the immediate doom; but if so, it shall only be to the mountains. These were, in all times, the natural refuge for those who fled from danger, but even this should fail those of whom the prophet speaks. They should be like the doves of the mountain gorges, that are fluttered at the appearance of the eagle or the fowler, and seem by note (Isaiah 38:14; Isaiah 59:11) and gesture (Nahum 2:7), to be mourning forevermore. There also they shall lie, every man in his iniquity, and wailing for its punishment. We are reminded of Dante’s similitudes in ’Inf.,’ 5.40, 46, 82. Ezekiel 7:17 All knees shall be weak as water; literally, shall flow with water. So the Vulgate. The LXX. is yet stronger, shall be defiled, etc. The words may point to the cold sweat of terror which paralyzes men’s power to act. The phrase is peculiar to Ezekiel, and meets us again in Ezekiel 21:7. The thought finds a parallel in Isaiah 13:7; Jeremiah 6:24. Ezekiel 7:18 They shall also gird, etc. The words become more general, and include those who should remain in the city as well as the fugitives. For both there should be the inward feelings of horror and shame, and their outward symbols of sackcloth (Genesis 37:34; 2 Samuel 3:31, 2 Samuel 3:32; 2 Kings 6:30; Isaiah 15:3; Jeremiah 4:8, et al.) and baldness (Isaiah 3:24; Isaiah 15:2; Isaiah 22:12; Amos 8:10). Ezekiel 7:19 They shall cast their silver, etc. The words remind us of Isa 2:20 and Isaiah 30:22, with the difference that here it is the silver and gold as such, and not the idols made of them, that are to be flung away. They had made the actual metal their idol, and their confidence in it should be powerless to deliver them (Zephaniah 1:18). Their gold shall be removed; better, with the Revised Version, as an unclean thing. The word implies the kind of impurity of Eze 18:6; Ezekiel 22:10; Ezekiel 36:17; Isaiah 30:22. Instead of gloating, as they had done, over their money, men should shrink from it, as though its very touch brought pollution. The Vulgate gives in sterquilinium, "to the dunghill." They shall not satisfy their souls. In the horrors of the siege, with everything at famine prices (2 Kings 6:25), and little or nothing to be had for them, their money would not stop the cravings of hunger. It is characteristic that he applies to riches as such the very same epithet, stumbling block of their iniquity, as he had applied before (Ezekiel 3:20) to actual idolatry (comp. Colossians 3:5). Ezekiel 7:20 As for the beauty of his ornament. The latter word is commonly used of the necklaces, armlets, etc; of women (Exodus 33:4-6; Isaiah 49:18; Jeremiah 2:32; Jeremiah 4:30). So again in Ezekiel 16:7, Ezekiel 16:11; Ezekiel 23:40. The singular is used of the people collectively, or of each man individually, like German man or French on. He set it in majesty; better, he—or to give the sense they—turned it to pride. Wealth and art had ministered, as in Isaiah 2:16, first to mere pride and pomp; then they made out of their ornaments the idols which they worshipped, and which were now, the same emphatic word being repeated, as a pollution to them. Ezekiel 7:21 I will give it. The "it" refers to the silver and gold, the "beauty of the ornaments" thus desecrated in their use. The strangers, i.e. the Chaldean invaders, should in their turn pollute (better, with the Revised Version, profane it) by making it their prey. For them the idols which Israel had worshipped would be simply as booty to be plundered. Ezekiel 7:22 My secret place. The work of the spoiler would not stop at the idols of silver and gold. Jehovah would surrender his own "secret place", that over which he had watched, sc. the sanctuary of his temple, to the hands of the spoiler. In Psalms 83:4 the same adjective is used of persons, the "hidden" or protected ones of God. In the name of Baal-zephon, "Lord of the secret place," we have possibly a kindred thought. In Psalms 17:14 we have "hid treasure." Ezekiel 7:23 Make a chain; better, the chain. The word is not found elsewhere, but a kindred form is thus translated in 1 Kings 6:21. Looking to the force of the verbs from which it is formed, its special meaning is that of a coupling chain, such as would be used in the case of captives marched off to their place of exile (Nahum 3:10). All previous sufferings were to culminate in this. The φυρμόν of the LXX. and the fac conclusionem of the Vulgate show that the word perplexed them. Full of bloody crimes. The only passage in the Authorized Version of the Old Testament in which the English noun occurs. Literally, judgments of blood. The words may be equivalent either (1) to "blood guiltiness" (compare the "judgment" in Jeremiah 51:9), or (2) to judgment perverted into judicial murder. The latter finds support in Ezekiel 9:9. In either case it is noticeable that Ezekiel points not only to idolatry, but to violence and wrong, as the sins that had cried for punishment (comp. Jeremiah 22:17 as a contemporary witness). Ezekiel 7:24 The worst of the heathen; literally, evil ones of the nations—with the superlative implied rather than expressed. For the thought, comp. Deuteronomy 28:50; Lamentations 5:11-13; Jeremiah 6:23. The Chaldeans were probably most prominent in the prophet’s thoughts, but Jeremiah 35:5 and Psalms 137:7 suggest that there was a side glance at the Edomites. The pomp of the strong, etc. Another echo of Lev 26:1-46. (Leviticus 26:31). The "pomp" is that of Judah trusting in her strength. The "holy places" find their chief representative in the temple, but, as the word is used also of a non-Jehovistic worship (Ezekiel 28:18; Amos 7:9), may include whatever the people looked on as sanctuaries—the "high places" and the like. The Vulgate gives possidebuut sanctuaria; the Revised Version margin, they that sanctify them; but the Authorized Version is probably right in both cases. Luther renders ihre kirchen, which reminds us of Act 19:37. Ezekiel 7:25 They shall seek peace, etc. The noun is probably to be taken in its wider sense as including safety and prosperity, but may also include specific overtures for peace made to the Chaldean generals. Ezekiel 7:26 Mischief … turnout. The combination reminds us of the "wars and rumours of wars" of Matthew 24:6. The floating uncertain reports of a time of invasion aggravate the actual misery (comp. Isaiah 37:7; Jeremiah 51:46; Obadiah 1:1). They shall seek a vision of the prophet, etc. The words paint a picture of political chaos and confusion. The people turn in their distress to the three representativtes of wisdom—the prophet as the bearer of an immediate message from Jehovah, the priest as the interpreter of his Law (Malachi 2:7), the "ancients" or "elders" as those who had learnt the lessons of experience,—and all alike in vain. (For illustrative facts, see Jeremiah 5:31; Jeremiah 6:13; Jeremiah 21:2; Jeremiah 23:21-40; Jeremiah 27:9-18; Jeremiah 28:1-9, and generally Micah 3:6; Amos 8:11; 1 Samuel 28:6; Lamentations 2:9.) Ezekiel 7:27 The king shall mourn, etc. The picture reminds us of Jehoram in 2 Kings 6:30. The action of Zedekiah in Jeremiah 21:1 and Jeremiah 34:8 makes it probable enough that it was actually reproduced. A solemn litany procession like that of Joe 1:13, Joe 1:14 and Joe 2:15-17 would have been quite in keeping with his character. The prince shall clothe himself, etc. The noun is specially characteristic of Ezekiel, who uses it thirty-four times. In Ezekiel 12:12 the "prince" seems identified with the "king." Here it may mean either the heir to the throne, or the chief ruler under the king. The people of the land, etc. The phrase is perhaps used, as the Jewish rabbis afterwards used it, with a certain touch of scorn, for the labouring class. All the upper class had been carried away captive with Jehoiachin (2 Kings 24:14). Compare Ezekiel’s use of it in Ezekiel 33:2; Ezekiel 46:3, Ezekiel 46:9. I will do unto them, etc. The chapter, or rather the whole section from Ezekiel 1:1 onwards, ends with an iterated assertion of the equity of the Divine judgments. Then also they shall know that I am the Lord, Almighty and all-righteous. . The end is come. I. THE END THAT SURELY COMES. Time is broken into periods; and every period, long or short, has its certain end. The tale of life is written in many chapters, each with its own appropriate conclusion; in some cases the conclusion is violent, abrupt, and startling. We are surprised out of an old settled course. The mill stops suddenly, and then the silence is alarming. There are the greater epochs of life, when a whole volume of experience is closed, and another must be opened, till at length we reach Finis. But every day has its sunset. Every year runs out to December and dies its wintry death, in spite of all the festivities of Christmas. Youth is fleeting; its sweet springtime fast melts, its blossoms fade and fall. Life itself runs out and reaches an end. As each period goes it vanishes, never to return. Thus Christina Rossetti writes— "Come, gone,—gone forever; Gone as an unreturning truer; Gone as to death the merriest liver; Gone as the year at the dying fall, Tomorrow, today, yesterday, never: Gone once for all." 1. There is an end to the day of work. "The night cometh, wherein no man can work." The opportunity will pass. Let us make the most of our strength and time while we have them. 2. There is an end to the freedom of sin. The orgies of mad self-indulgence will not last forever. They burn themselves out in folly and shame. Then comes the end, and after that the reckoning. 3. There is an end to the discipline of sorrow. The pain will not last forever. The doubt and mystery and darkness are not eternal. The Christian pilgrimage is long and weary, but it is not an infinite, endless course. The wilderness is wide, and the goal far off. But the way will end at last in the heavenly city, the home of the soul. II. THE END THAT SHOULD COME. There are some things which we should do welt to end, yet still they are with us. 1. An end should come to our life of sin. The old sin has been our companion for years, a bad companion, corrupt and corrupting. It is time we and it parted. It is time we turned over a new leaf and began a better way. The old self has lived too long. Let it die and be buried. 2. An end should come to our indecision. "How long halt ye between two opinions?" This hesitation has lasted too long. "Choose you this day whom ye will serve." 3. An end should come to the gloom of doubt, the coldness of half-hearted service, the lethargy and paralysis of an unspiritual religion. "The night is far spent; the day is at hand;" "Awake, thou that sleepest!" III. THE END THAT MAY COME. We contemplate possible endings which we would fain avert, but which seem to be approaching. 1. Some of these endings are within our power, and should be kept off. We should guard against an end to our early faith and zeal. Ephraim’s goodness, which was like the morning cloud, was soon dissipated. Of some it must be said the end has come to their fervent devotion and self-sacrificing service. Once they were bright lights of the Church, but they have waned, and are approaching spiritual night. 2. Some of these endings are beyond our control. The home circle may be broken, the dear countenances of the loved may smile upon us no more. For the old fulness of friendship we may have left only blankness and vacancy, and a bitter sense of loss. The very freshness of our soul may be lost too, and thee we look back to the old sweet years, and wonder how we could have taken them so quietly. IV. THE END THAT WILL FEVER COME. 1. There will never be an end to the righteous Law of God. Right and truth are eternal. We can never outlive their claims. If we continue forever in opposition to them, their pains and penalties must be always ours. 2. The love of God will never end. Modes of Divine operations may change as circumstances alter, and new dispensations may succeed to old dispensations—new covenants taking the place of old covenants. But God does not change. There is no end to him. He abideth faithful. In the wreck of the universe the Rock of Ages remains unshaken. Love in his essence, God never wearies in helping and blessing. There is no end to his grace. "The mercy of the Lord endureth forever." Whenever the helpless, penitent prodigal returns, he will find his Father waiting to welcome him. 3. The eternal life can have no end. The body dies. Happily there will be an end to that. But the life in God abides forever. In that life many things thought to be ended here on earth will be recovered and will revive. Thus our past experience is not utterly lost. It lives in memory and in what it has made us. A German poet writes - "Yesterday I loved; Today I suffer; Tomorrow I die. But I shall gladly, Today and tomorrow Think on yesterday." The day is come. This chapter opened with a prophecy of "an end." It now proceeds to the annunciation of a new beginning. No end is absolutely final. In the night which sees the death of one day a new day is born. I. THE FUTURE BECOMES PRESENT. The much anticipated day at length arrives. We are thus forever overtaking the future. However far the future event may be, it will surely be reached, if time is the only impediment to be got over. The day of death may be far ahead, but most assuredly it will come. The dreaded day will come only too swiftly. The hoped for day will also dawn, though we become weary in waiting for it. God’s great day of doom will arrive, though the sinner mock at its tarrying. Christ’s glorious day of triumph will also appear, though the Church grow faint and wonders at its slow approach. II. THE NEW DAY WILL BE BY ITS OWN ADVENT. No prediction can exactly describe the coming day, for no words can paint the thing that has not been. We vainly try to anticipate the future, and we blunder into the greatest mistakes. We cannot know what sorrow is till the day of sorrow breaks, nor can we understand the joy of the Lord till a glad day of heavenly love smiles upon us. We shall not know death till we are in the day of death. When the new day of the life beyond dawns we shall know its meaning as we can never guess now. III. THE COMING DAY WILL HAVE A NEW . No two days are exactly alike. Ezekiel was announcing a day of doom. The awful thunders of that day are to roll over the heads of guilty and impenitent men with a surprise and a horror never anticipated in easier times. Thus it was in the doom of Israel under the Babylonian invasion. But there are brighter days to anticipate. There is the day of light after the night of doubt; the day of joy’s sunshine succeeding the night of sorrow’s weeping; the day of penitent new beginnings after the night of sin; the day of busy service after the night of rest and waiting. Carlyle writes— "Lo! here hath been dawning Another blue day: Think, wilt thou let it Slip useless away? "Out of eternity This new day is born; Into eternity At night will return. "Behold it aforetime No eye ever did; So soon it forever From all eyes is hid." IV. THE OF THE NEW DAY IS BY OUR CONDUCT IN THE OLD DAYS. The day of doom is not the day of fate. It is a day of judgment, i.e. of examination, discrimination, and consequent decision. Therefore it is determined by the character of the old days it judges. The new day may come to us as a surprise, but it will not fall out by chance as one of storm or one of sunshine. When it arrives we shall see that, in its deepest character, it bears the record of our own past. Buyer and seller. I. HAS A RIGHT TO BE WITH . Religion is spiritual, but it aims at filling the secular sphere, as the soul fills the body. The Church may be its centre, as the brain is the centre of the soul’s consciousness; but every region of life is a scene for its operation, as every limb of the body is for the action of the soul. Religion claims a place in the shop, in the factory, in the mine, on the highway of the sea, in the noisy streets and markets of the city. She does not claim this place as a mere spectator or guest, to be respected in name, but not followed with obedience, like the statue of a deceased citizen set up in a public place to honour his memory, although his principles are derided and travestied by the throng of present day men who crowd about it. Religion claims to be a living presence, guiding and controlling commerce. The relations of buyer and seller are too often treated on the ground of pure self-interest—self-interest of the lowest kind, mere money profit. Religion should inspire higher motives. 1. A respect for truth and justice. A Christian merchant’s word should be as good as his bond in his counting house as well as in his home. It is scandalous that "trust" can only go with "security." Christian honour should pay the debt that cannot be exacted by law. The bankrupt who listens to the teachings of Christ will not be content to scrape through the courts by the aid of technicalities which only enable him to cheat his creditors. The Christian seller will not deceive the buyer, nor the Christian buyer take advantage of the difficulties of the seller to drive an unfair bargain. Justice means more than keeping the law—it means fair dealing and equal treatment. 2. A recognition of human brotherhood. If I recognize my neighbour as a brother when at church, can I pounce upon him as my prey in the world? The "golden rule" belongs to commerce as much as to any other part of life. But it will not be effective till a spirit of cooperation takes the place of one of cruel, hard, selfish competition. 3. A reverence for the rights of God in the fruits of commerce. Over the Royal Exchange, in London, there runs, in great and bold letters, the legend, "The earth is the Lord’s, and the fulness thereof." How far is that the text of the words and deeds of the men who throng the streets round this public building? If all in the earth belongs to God, we shall have to give him an account of our trade transactions. II. WITHOUT WILL NOT SECURE THE WELFARE OF A PEOPLE. People who prefer Mammon to God will find they have chosen a hard master. 1. When commerce is prosperous, it will not satisfy the greatest needs of men. Man does not live by bread alone, and certainly he cannot subsist on bankers’ accounts. In Jerusalem the buyer and seller would cease to rejoice over their bargains, would even not care for loss or gain, glad if only they escaped with their lives. The best things cannot be bought with money; but, happily, they can be had "without money and without price." 2. When national calamity comes, commerce fails. The commercial barometer is a most sensitive test of approaching political storms. Wickedness in business is deservedly punished in the general calamity of a nation by the collapse of trade that is certain to be one of the first results of the adversity. 3. Commercial sin will be justly punished with commercial ruin. This does not necessarily happen to the individual trader who may die rich with ill-gotten gains; but history proves it to be true in the long run with nations. Mourning as doves. The fugitives from Jerusalem flee to the mountains and hide themselves there, like the doves in the valleys below, whose melancholy notes seem to be a suitable echo to their own sad feelings. I. NATURE MAN TO HIMSELF. There is an interpretation of nature by man; there is also an interpretation of man by nature. The glad sights and sounds of spring are commentaries on the fresh joyousness of youth. We should not know the hope and beauty of life so well if May never came. So, also, storm, night, winter, desert, mountain, and raging torrent open the heart of man’s grief and despair, and reveal its desolation. The key to human passion is there. Wordsworth, the prophet of nature, who saw deepest into her secret, discerned among the woods and hills "the still, sad music of humanity." II. SORROW IS BY SCENES OF NATURE. The mourning exiles will note the melancholy tones of the doves of the valley. To the happy these sounds come as a touching variation from the generally pleasing aspect of nature; but to the sorrowful fugitives among the mountains they express the sympathy of nature. It is well to cultivate this sympathy, which is not all imaginative; "for there is a spirit in the woods." and hills and valleys are filled with a Divine presence. III. IN THE OF NATURE THE DEEPER OF THE SOUL FIND VENT. While among the mountains the exiles utter their lamentations. In the city, scenes of warfare, bloodshed, fury, and terror absorb all attention. These are the immediate and the coarser experiences in a season of great calamity. For the time they destroy the power of reflection. But in solitude and silence men have leisure to think. Then the sadness of the soul wakes up, and takes the place of the agitation and distress of external circumstances. IV. THE SORROW OF MAN IS DEEPER THAN THE OF NATURE, While the doves coo in plaintive notes that suggest to the hearer a feeling of grief, though they are not really mourning, the exiles from Jerusalem respond to the natural notes of the doves with utterances of true sorrow. Man is greater than nature. He has self-consciousness and conscience. He knows his trouble and he knows his sin. He pays the penalty of his higher endowments in the greater depth of his fall and shame and sorrow. The whole range of nature’s experiences is slight by the side of the lofty aspirations and profound griefs of nan. Going from the one to the other is like leaving the soft, undulating landscape of England for the cliffs and chasms and dark valleys and the awful mountain peaks of Switzerland. The chief difference is moral. Man alone has conscience; he only can mourn for sin. This grief for sin—and not merely grief on account of its penalties—is one of the deepest experiences of the human heart. It puts leagues of space between the men who mourn like doves, and the innocent, simple birds whose notes suggest a grief they can never feel. But in this deeper grief is man’s hope. Mourning for sin is a part of repentance, and it points to the day of better things, when God has forgiven his guilty children, and when the mourning doves will be forgotten, and the singing of the lark at heaven’s gate will be the key to a new experience of heavenly gladness. Gold and silver. Gold and silver are here referred to as precious things that have become worthless in the confusion consequent on the sack of Jerusalem. Inasmuch as they are usually regarded as of great value and guarded with especial care, kept in purses and safe places, to throw them in the streets is to reverse the normal treatment of them. I. THE VALUE OF GOLD AND SILVER IS NOT STABLE. Financially, this fact is recognized in the Money Market, but it goes further than men of business generally admit. The precious metals have a certain utility and beauty of their own; but there are circumstances under which they become mere incumbrances; e.g. on hoard a sinking ship, in a besieged city, on a desert island, in great sickness, at death. They are chiefly valued as money, i.e. as a medium of exchange. But when there is nothing to exchange them for, their money value is lost. This must be the case in a state of social insecurity, when no one can depend upon holding his property from one day to another. Then the purchasing power of money will fall, even though there be plenty of articles for sale, because the purchase of goods may be nullified by the loss of them. In a famine at first the rich man may buy dear food which the poor man can not afford to get; but when all the food is exhausted, he cannot feed on his gold and silver. In times of great sorrow the value of gold and silver falls almost to nil. It will not supply the vacant place of the dead, nor will it heal the smart of unkindness or ingratitude. He is poor indeed whose wealth consists in nothing better than gold and silver. The worship of Mammon is a miserable idolatry, certain to be most fatal to the most devoted worshipper—and, alas! how many such our money loving age produces! What Wordsworth wrote of the plutocracy of his day is little less true now. "The wealthiest man among us is the best: No grandeur now in nature or in book Delights us. Rapine, avarice, expense, This is idolatry: and these we adore: Plain living and high thinking are no more: The homely beauty of the good old cause Is gone; our peace, our fearful innocence, And pure religion breathing household laws." II. THERE ARE WHICH LEAD TO THE OF GOLD AND SILVER. 1. Necessity. "All that a man hath will he give for his life." The drowning man will drop his money bags rather than be dragged down to death with them. Yet there are men who behave as slaves to their money, consenting to a slow death of exhaustion from devotion to business rather than preserve health and life at the cost of pecuniary loss. 2. Folly. Extravagant people "cast their silver in the streets." Money spent in sin is worse than lost; it is invested in funds from which the dividends will be pain and death. 3. Charity. There are the poor of the streets, and the rich and well clad man who sees his brethren shivering and hungry has a good call to cast his silver in the streets—not, indeed, for a loose scramble in which the most worthless will seize most, not in indiscriminate charity which breeds idle paupers and neglects modest poverty, but in wise and thoughtful alleviation of misery. The young man whom Jesus loved was bidden to sell all and give to the poor (Matthew 19:21). St. Francis of Assissi and many another did so. Those who do not practise this "counsel of perfection" should see the duty of making real sacrifices for their brethren as for Christ (Matthew 25:40). 4. Consecration. Men may cast aside their care of wealth, and even let the proceeds lie in neglect while they devote themselves to a higher ministry; or they may bring their wealth and lay it at the feet of Christ, to be spent on his work in the streets of earth. (first part) Rumour. "And rumour shall be upon rumour." One element of the dark times of the destruction of Jerusalem is the constant accession of new and terrifying rumours—one contradicting another, yet all presaging fearful events. This is always an accompaniment of times of unrest, and Christ referred to it in his picture of coming evils (Matthew 24:6). We may have seen some such thing in our own happier days; but the telegraph and the newspaper have done immense service in substituting authentic news for vague and floating rumour, so that it is difficult for us to understand the distress of less rapidly informed ages, which must have been far more the prey to uncorroborated reports and chance rumours. 1. THE OF RUMOUR. 1. Rumour distresses by its prophecy of coming evil. There may be rumours of good, to cheer. But in the present instance we have only rumours of evil brought to our attention. Such reports cloud the present with dim visions of a possible dark future. It is hard enough to face the difficulties of today; add to these the portents of tomorrow, and the load may be crashing. "Sufficient unto the day is the evil thereof." 2. Rumour alarms by its vagueness. Rumour is not news, not the picture of the distant, but only its shadow. If we knew the worst, we might know how to prepare for it; but rumour comes with large, general adumbrations, leaving us to fill in the details with imaginary horrors. 3. Rumour confuses us by its contradictoriness. Rumour is to follow "upon rumour." There is to be a succession of reports. Possibly these might confirm one another. But general experience would suggest that they are more likely to conflict one with another. The result is a chaos of impressions and a paralysis of energy. 4. Rumour exaggerates evil. It is rarely, if ever, true to fact. It is like the snowball, that grows as it rolls. II. OUR DUTY IN REGARD TO RUMOUR. 1. We should be careful how we spread a rumour. First, it is necessary to ascertain that we receive it on good authority. Then it is important to guard against adding our reflections and impressions as parts of the original report. If the rumour be one calculated to do harm it may be well to keep it to ourselves. No good comes of scandalmongery. A vulgar sense of self-importance delights in telling shocking news; but the motive is a low one, and the action may be most unkind. Panics spring from rumour. When a thoughtless person cries "Fire!" in a public place, he cannot answer for the consequences of his rash and perhaps fatal folly. We need self-restraint to prevent the mischievous spread of rumour. "Rumour is a pipe Blown by surmises, jealousies, conjectures, And of so easy and so plain a stop, That the blunt monster with uncounted heads, The still-discordant wavering multitude, Can play upon it." 2. We should be on our guard against yielding to turnout. It wants courage and strength to resist this influence, especially when our neighbours are carried away by it. But past experience should teach caution. We have better than rumour to follow in seeking our highest interest. "We have not followed cunningly devised fables." We have "the more sure word of prophecy," and the inward personal experience of the soul with God. Christianity is not based on a rumour of ghost stories; it sends on the historical facts of gospel history and on Christian experience, (latter part) A vain search. "Then they shall seek a vision," etc. Ezekiel describes the vain search for the assistance of a prophet’s vision in the dark days of Israel’s overthrow, and the utter failure of that search, as one of the features of the dreadful time. I. THE SEARCH. The words of true prophecy were not much valued by the careless people in their hours of ease; but when trouble came natural anxiety and superstitious terror combined to drive them to the sacred oracles. The question arises—What did they wish to learn from the prophets? There is no indication that they desired to know the will of God and to be directed back into his way. More probably they were simply consumed with a morbid curiosity as to their approaching doom. Was it certain that the nation must be scattered? Now, little good can come from such inquiries. A search into the deep mysteries of the future is not likely to give us any very helpful results. It is in God’s most merciful method of educating his children, to keep the future hidden, for the most part, and to give just so much light as is needed for the day. There is, however, a better side to this search. Trouble breaks through the thin crust of worldliness, and reveals the essentially spiritual character of man and his needs. Then it is not possible to be satisfied with things seen and temporal. The unseen world that has been slighted in prosperous times is felt to be supremely real and of profoundest interest. So the sorrow-stricken soul searches for some voice out of the darkness beyond. II. THE LOSS. The search proves to be vain and useless. The oracle is dumb; the prophet sees no vision; the Law perishes; counsel ceases. This is a disappointment for the boasting confidence of the people (Jeremiah 18:18). 1. There is no new inspiration. Revelation did not continue to come in an unbroken stream of light. There were periods of darkness in the history of Israel, when no new word of God was given. The completion of the Bible has put an and to this kind of revelation. Yet there is the inspiring guidance of God’s eternal Spirit and the opening of the eyes of spiritually minded men to a personal knowledge and to new aspects of truth. If this ceases, though the letter of revelation remains, the quickening spirit is lost. 2. The old written word is lost. Not only is there no prophet’s vision; even the ancient Law perishes from the priest. The ceremonial of the temple was stopped by Nebuchadnezzar’s destruction of Jerusalem. This was very different from the final cessation of it when the Jewish economy bad passed away. Now the loss of the Law was premature. It would be paralleled by our loss of the whole Bible and its guidance—a thing that happened practically in the Middle Ages. 3. Tradition fails. This counsel of the ancients is lost in the confusion of the scattered people. There are floating beliefs and customs of religion that help and influence us unconsciously. In a broken, disordered condition even these advantages may be lost. III. THE SIN. The lamentable condition was part of the punishment of Israel’s sin. This was the abuse of Law and prophecy. The law of the ritual had been followed as a mere form, and trusted without moral obedience (Isaiah 1:10-15). Such a desecration of religion may be justly punished by the loss of its aid. Perhaps this would be the most merciful way to bring people to appreciate eternal verities, if all our Bibles were lost, should we value them more, and crave the recovery of them with a new relish? With Israel, prophecy was degraded till the popular prophets became mere echoes of popular, opinions. Then they were deceivers of the people, and not only did they deserve to be swept away, but the loss of them was a merciful deliverance to the deluded nation, There is a teaching which can be well spared, especially in view of a higher gospel. "Ring out the old, Ring in the new; Ring out the false, Ring in the true." BY J.R. THOMSON Recompense. All earthly government presumes the ideas of responsibility and retribution. Human nature itself contains what may be regarded as their conditions and elements. The welfare, and indeed in certain stages the very existence, of society renders recompense a necessity. What is true of human relations has truth also in reference to those that are Divine. The parallel, indeed, is not complete, but it is real. I. IMPLIES A FREE AND NATURE ON THE PART OF MAN. There can be no recompense where there is no accountability; and there can be no accountability where there is no intelligence, no freedom. Natural objects, Kant tells us, act according to laws; spiritual beings, according to representation of laws. Man is capable of apprehending and approving moral ordinances prescribed for his guidance and control; he can recognize moral authority. And he is distinguished from unintelligent and involuntary natures in that he can obey or disobey the laws which he apprehends. If this were not so, consequences might indeed ensue from action; but recompense would be an impossibility. II. THAT THERE IS ON THE PART OF GOD NO , BUT DEEP CONCERN, WITH REGARD TO MAN’S MORAL AND CONDUCT. If We think chiefly of law, or uniformity of action, we cannot but remember that law does not account for itself; if we think of the Lawgiver, we are constrained to recognize purpose in all his proceedings and provisions. It cannot be imagined that the great Ruler of all inflicts suffering for any delight in seeing his creatures suffer, or even that he regards their sufferings with perfect indifference. There must be a governmental, a moral end to be secured. The Lawgiver and Judge has what, in the case of a man, we should call a deep interest in the condition and action of the children of men. III. IMPLIES THE BY THE SUPREME OF THE WHICH QUALIFY FOR THE OF . None but an omniscient Ruler can be acquainted with all the secret springs of action, as well as with all the varied circumstances of life; yet without such knowledge, how can recompense be other than imperfect and uncertain? None but a perfectly impartial Ruler can administer justice which shall be undisputed and indisputable: who but God is stainlessly and conspicuously just? All earthly retribution is open to suspicion, for the simple reason that every human judge acts upon partial knowledge, and is liable to be influenced by prejudice. But as from the Divine tribunal there is no appeal, so with the Divine decisions can no fault be found. The Judge of all the earth will surely and in every case do right. IV. AS A IN HIS LIFE WAS IN THE HISTORY OF THE CHOSEN PEOPLE. The Old Testament has been written to little purpose for those who do not recognize the action of retributive Providence; the narrative would be meaningless apart from this moral significance. The position of Ezekiel compelled him to trace the hand of God in the life and fortunes of his nation. For the Captivity in the East was an unmistakable instance of God’s judicial interposition. And if this was the most striking instance, others occur in abundance, witnessing to the fact that this earthly state is a scene of moral government, incomplete, indeed, yet not to be denied as real. V. IS A OF IN GOD’S OF THE AFFAIRS OF MANKIND. Doubtless the history of the children of Israel is intended to teach, among other lessons, in a very especial manner, the lesson of Divine government and human responsibility. Not only is the story told, but its moral significance is expressly.set forth. Yet the great principles which are explicit in Old Testament history are Implied in all history—in the history of every nation which exists upon earth. Go where we may, we do not and cannot go beyond the sphere of Divine retribution. Everywhere "the way of transgressors is hard," and "the wages of sin is death." VI. IS A OF THE DIVINE WHICH, WHEN ITS ENDS ARE , ADMITS OF BEING WITH MERCY. It is observable that, in the prophetic writings, we find no unqualified denunciation. Threats of severe punishment are met with; but they are followed by offers of mercy and promises of pardon to the penitent. The gates of hope are not closed upon the sinner. And if the most complete and glorious manifestation of God’s character is to be found in the gospel of Christ, it must be remembered that, whilst that gospel was occasioned by man’s ruin by sin and his liability to punishment, it was intended to secure man’s salvation and deliverance "from the wrath to come."—T. Mourning. This chapter has justly been termed rather a dirge than a prophecy. Whilst its language is in some respects special to the experience of the children of Israel, such representations as this may well be applied to all those who have forsaken God, and have turned every man to his own way. I. THERE IS FOR ON THE PART OF THOSE WHO HAVE SINNED AND WHO ENDURE THE OF SIN. II. IT IS ONLY A NATURE IN SOME MEASURE AND OF BETTER FEELING WHICH IS CAPABLE OF . How truly has it been said that "the worst of feeling is to feel all feeling die"! "They that lack time to mourn lack time to mend." III. FOR SIN IS MINGLED WITH SELF- AND HORROR. They who mourn because they have lost what was precious to them, especially because they have been bereaved of such as they held dear, may mourn tranquilly and holily, and with a patient submission to the will of God. but they who "mourn, every one for his iniquity," cannot but feel conscience stricken because of their personal participation in sin, and their personal guilt for sin; they cannot but accuse themselves, and pass judgment, as it were, upon their own wrong doing and folly. IV. SUCH IS BY THE NUMBER OF THOSE IN IT. The prophet compares the conscience stricken remnant, distressed and weeping because of their own and their nation’s iniquities, to a flight of doves uttering their doleful lamentations. It is no exceptional, singular case; multitudes are involved in the common fate, the common trouble. The feeling is heightened by sympathy. When all heads are bowed in confession, when the utterance of contrition rises from many afflicted hearts, when a contagion of sorrow and distress passes through a vast congregation of humble and penitent worshippers, each is the better able to realize his own and the common distress, and to unburden the over-laden heart. V. SINCERE MAY LEAD TO TRUE , AND MAY ISSUE IN NEWNESS or LEFT. There is a "godly sorrow which worketh repentance"—a sorrow which is not only or chiefly because of the painful results of sin, but because of the very evil itself which is in sin, and because it is an offence against a forbearing and gracious God. Where such sorrow is, there can be no despair. The rainbow of hope spans the cloud, dark and heavy though it be.—T. The limitations to the power of wealth. The description of the text is remarkably picturesque. We seem to behold the panic-stricken remnant escaping from the city with trembling forms and anxious countenances. Horror and shame impel their flight, as, girded in coarse sackcloth, they hurry away, barely hoping that they may save their lives. As they go, in their terror they cast away their silver and gold, the burden of which may impede their fight, and which have lost their interest in the all-absorbing endeavour to escape from the hands of the foe. The action thus graphically described is suggestive of a great principle. I. THE WEALTHY ARE USUALLY PRONE TO PLACE TOO GREAT UPON THEIR RICHES. Money can purchase many things, and it is not surprising that the rich should have a latent belief that it can procure for them everything that they may need. II. THE VANITY OF SUCH BECOMES EVEN IN EARTHLY . In sickness, in sorrow of heart, in many calamities, especially in distressing bereavement, the powerlessness of wealth to deliver or to aid is made painfully apparent. In how many circumstances are the rich and the poor almost upon a level! How often would the wealthy be glad to exchange their riches for the poor man’s poverty, might they enjoy the poor man’s health! III. SUCH IS YET MORE EVIDENT IN THE OF SUCH AS ARE THE SIGN OF DIVINE . Judah was fated to experience the catastrophe designated by the prophet as "the day of the wrath of the Lord." This awful expression conveys a distinct declaration concerning the Divine government, concerning human responsibility for rebellion and defection. From this wrath no worldly agency could possibly deliver. In the day when the Eternal enters into judgment with the sons of men, earth can offer no immunity, no protection. Release, exemption from righteous judgment can be purchased by no treasures, no gifts, no sacrifice. IV. WEALTH, WHEN ABUSED, MAY EVEN BE A AND TO ITS . In a shipwreck, in a fire, in flight from a besieged or captured city, men have been known, by clutching their gold and burdening themselves with its weight, to lose their chance of escape, and consequently miserably to perish. Their wealth has been their stumbling block. Such action and such a fate are a picture, a figure, of the conduct and the doom of not a few. They trust in uncertain riches instead of trusting in the living God. They make an idol of their possessions. That which they might have used for good ends they misuse to their own destruction. V. HENCE APPEARS THE , THE WISDOM, OF SEEKING BETTER AND MAKING BETTER FOR THE DAY OF TRIAL. Silver and gold must fail their possessor; the time must come when they will be cast aside. But there are true riches; there is a steadfast and unfailing prop; there are riches of Divine mercy and compassion. It is not what a man has, it is what a man is, which is of supreme concern. He who has repented of sin and forsaken sin, who has sought and obtained through Christ acceptance with God, whose attitude towards the great King is no longer an attitude of opposition and rebellion, but one of subjection and obedience, he only can look forward with calm confidence to the day of trial; for he knows whom he has trusted, and is persuaded that the Lord will keep that which he has committed to him against that day.—T. The averted face. In the figurative but natural and expressive language of the Hebrews, the shining of God’s countenance means his good pleasure and good will towards those whom he favours, and the hiding or averting of his countenance means his displeasure. Prayer often shaped itself into the familiar expression, "The Lord cause his face to shine upon us;" and the displeasure of Heaven was deprecated in such terms as these: "Turn not thy face from thy servants." The child distinguishes at once between the smile and the frown of the parent; the courtier is at no loss to discriminate between the welcome and favour and the displeasure apparent upon the monarch’s face. To the mind at all sensitive to the moral beauty and glory of God, no sentence can be so dreadful as that uttered in the simple but terrible language of the text, "My face will I turn also from them." I. IN THE SHINING OF GOD’S IS LIFE AND JOY. When the sun arises in his strength, and floods the hills and the valleys, the rivers and the forests, the cornfields and the meadows, with his glorious rays, nature returns the smiles, glows in the sunbeams, rejoices in the warmth and the illumination. Where the sun shines brightly, there the colours are radiant, the odour delicious, there the music of the grove is sweet and the harvest of the plain is golden, there life is luxuriant and gladness breaks forth into laughter and song. And in the moral, the spiritual realm, it is the sunlight of God’s countenance, the manifestation of God’s favour, which calls forth and sustains all spiritual life, health, peace, and joy. "In thy favour is life." II. MAN’S AND SIN THE HIDING AND OF GOD’S . The change is not in him; it is in us. When the sun is not seen in the sky, it is not because he no longer shines, but because clouds, mists, or smoke, ascending from the earth, come between the orb of day and the globe which he illumines. So if God turns his face from an individual, a city, a people, it is because their sins have risen up as a dense, foul fog, intervening between them and a holy, righteous God. "Your iniquities have separated between you and your God." So it was with those against whom the Prophet Ezekiel was called upon to testify. So it is with multitudes whom the ministers of Christ are required to address in language of tender sympathy, yet of expostulation and reproach. III. THE OF GOD’S IS THE WORST OF ALL . It is not to be wondered at that men with their composite nature, absorbed as they are in things which affect the body and the earthly life, should think chiefly of the sufferings and privations in which the moral laws of the universe involve them. And these sufferings and privations are realities which no thoughtful man can fail to perceive and to estimate with something like correctness. Yet he who is enlightened and in any measure spiritually sensitive cannot fail to see that it is the regard of God himself which is of chief import. It is better to enjoy the Divine loving kindness, even in poverty, privation, spoliation, and weakness, than to possess luxury, honour, and the delights of sense, and to know that God’s countenance is turned away, is hidden. IV. A GOD WILL TURN AGAIN HIS FACE AND CAUSE IT TO SHINE UPON AND . It is sin which conceals the Divine countenance; it is repentance which seeks the shining anew of that countenance; and salvation consists in the response of God to the prayer of man. Yet the turning of his face towards us is the work of his own mercy, the revelation of his own nature—compassionate, gracious, and forgiving.—T. Peace sought in vain. No feature of distress and horror is omitted in this prophetic description of the effects of God’s displeasure manifested towards the Jewish people. The burden of predicting such judgments must have been too heavy to bear: what can be said of the state of those upon whom the judgments came? They might well ask, "Who can abide the day of his coming?" What more appalling than the account given in these few words of the state of the people in the time of their disasters: "They shall seek peace, and there shall be none"? I. THE GREAT OF PEACE. This may be misunderstood. Warfare with ignorance, error, and iniquity, is characteristic of the condition of the good man here upon earth. Our Lord Jesus saw this, and declared, "I am not come to send peace, but a sword." The presence of evil requires that the attitude of the righteous should be one of antagonism. But this is for a season and for a purpose. A state of controversy and hostility is not a state in itself perfectly desirable and good. Peace of conscience, peace with God, peace with Christian brethren, as far as possible peace with all men,—these are blessings devoutly to be desired and sought. II. THE OF SIN WITH PEACE. If peace results from the harmony of the several parts of a man’s nature among themselves, and from harmony between man as a moral being and his God, it is not to be expected that, when the passions are arrayed against the reason, interest against conscience, the subject against the rightful and Divine Ruler, there can be peace. It is mercifully ordered that peace should flee when iniquity prevails. "There is no peace, saith my God, to the wicked." III. THE TO SIN OFTEN LEADS TO A DESIRE FOR THE OF PEACE. Men seek peace, and there is none. Thus they are led to reflect upon the unreasonableness of their expectation that the moral laws of the universe should be changed for their pleasure. Tossed to and fro upon the stormy waters, they long for the haven of repose. IV. PEACE IS ONLY TO BE UPON GOD’S OWN TERMS OF AND . It is not to be found either by endeavoring to stifle the voice of conscience within, or by withdrawing from a world of outward strife to some seclusion and isolation. Both these methods have often been tried, but in vain. The conciliation must take place within. The heart must find rest and satisfaction in the gospel of Jesus Christ, "our Peace." The whole nature must, by the power of the Spirit, be brought into subjection to God. The fountain of peace must thus be divinely opened, and "peace will flow as a river."—T. The prophetic vision dimmed, and the prophetic voice silenced. In seasons of national calamity and disaster, evils abound which are apparent to every observer. Famine, pestilence, and slaughter, the ruin of industry and the cessation of trade, the breaking up of homes and the departure of national glory,—such ills as these none can fail to notice and to appreciate. But the worst is not always what meets the eye. Beneath the surface, harm is wrought, and the very springs of the national life may perhaps be poisoned. Ezekiel, in predicting the disasters that shall come upon his countrymen, mentions as among them bonds, death, the destruction of city and temple, the overthrow of king and prince. But he does not fail to refer to what may perhaps strike the imagination less, but what may upon reflection appear to be an evil more lamentable and injurious. The time shall come when, in their distress, The smitten people shall turn for counsel and guidance, comfort and succour, to the priest, the prophet, the ancient, of the Lord. And then, to crown their sorrow, to deepen it into despondency, they shall find that the vision has perished, that "the oracle is dumb." I. THERE ARE IN A NATION MEN AND TO BE THE GUIDES OF THE PEOPLE, AND TO INSPIRE THEM TO A LIFE OF VIRTUE AND . Among the Jews, the priests performed the sacrifices, and in this represented the nation before God; whilst the seers and prophets spake to the people of righteousness, temperance, and judgment to come, and in this represented God to the nations. Others, too, there were who lived and taught among their fellow countrymen as witnesses of God. In every community there are raised up by Divine Providence just and fearless servants of God, who testify to the law which a nation ought to obey, and who summon their fellow countrymen to obedience. There was doubtless what was special in the case of the religious leaders of the Jews, but the principle is the same wherever there exist soldiers of righteousness whose endeavour it is to lead the people in the holy war. II. IN THE TIME OF A NATION’S TROUBLE IT IS NATURAL THAT THE PEOPLE SHOULD HAVE TO THEIR AND MORAL AND LEADERS. It is with nations as with individuals; in time of prosperity and of that distraction which is produced by absorption in things of earth and sense, the soul’s interests are often neglected, and God himself is often forgotten. But let affliction befall either a man or a people, let earthly success come to an end, let earthly props be removed, let earthly visions be shattered,—then it is seen that consolation and succour are sought in directions long forsaken and despised. The counsellor, whose warnings were formerly ridiculed, is now besought to guide and to help. The neglected oracle is sought unto. Unwonted petitions are presented for help. "Is there," is the cry, "is there a word from the Lord?" III. IN SUCH SEASONS, AND IN SUCH , IT MAY BE FOUND THAT FOR COUNSEL AND FOR SUCCOUR IS MADE TOO LATE. The prophet may be dead; he may be slain, the innocent with the guilty; he may share the fate of those whom he warned in vain. Or his voice may be judicially silenced; no word may be given him whereby to relieve anxiety or to encourage hope. And recourse may be had even to the proper quarter when it is too late to be of any service. IV. YET IT EVER REMAINS TRUE THAT AN APPEAL IS OPEN TO HIM WHO IS THE SOURCE OF ALL LIGHT AND . God has not forgotten to be gracious. Certain opportunities which have been neglected may never recur; certain ministers of wisdom and sympathy, whose ministrations have been despised, may no more be available. But the Lord’s ear is not heavy that it cannot hear, nor his hand shortened that it cannot save.—T. BY J.D. DAVIES Ezekiel 7:1-15 The hand of the dock on the hour of doom. The bulk of men persist in thinking of God as if he were such a One as themselves. Rejecting the revelation of God’s nature contained in Scripture, they conceive of him as a man greatly magnified the infirmities of man magnified, as well as his virtues. They know the proneness of man to threaten and not to perform; hence they conclude that the judgments of God, because delayed, will evaporate in empty words. God will not be hastened. Proportionate to his immeasurable power is his immeasurable patience. Nevertheless, equitable justice will be meted out. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 8:1 And it came to pass, etc. We begin with a fresh date. One year and one month had passed since the vision of Chebar, and had been occupied partly by the acted, partly by the spoken, prophecies of the preceding chapters. In the mean time, things had gone from bad to worse in Jerusalem. In the absence of the higher priests, idolatry was more rampant, and had found its way even into the temple. It is probable that tidings of this had reached Ezekiel, as we know that frequent communications passed between the exiles and those they had left behind (Jeremiah 29:1-3, Jeremiah 29:9, Jeremiah 29:25). Directly or indirectly, Elasah the son of Shaphan, and Genesisariah the son of Hilkiah. may have conveyed a message, orally or written, from Jeremiah himself. Some such report may have led to the visit from the elders of Judah, if we understand by that term the exiles of Tel-Abib. I venture, however, on the conjecture that possibly those who came to the prophet were actually visitors who had come from Judah. Elsewhere, as in Ezekiel 14:1 and Ezekiel 20:1, those who thus came are described as "elders of Israel," or the captives (Ezekiel 1:1), "they of the Captivity" (Ezekiel 3:15). In either case, the visions that follow gain a special significance. The prophet becomes the seer. It is given to him to know, in a manner which finds a spurious analogue in the alleged mental travelling of the clairvoyant of modern psychology, what is passing in the city from which the messengers had come—and to show that he knows it. With such facts before his eyes, what other answer can there be than that evil must meet its doom? And so we pass into the second series of prophecies which ends with Ezekiel 13:23. It would seem as if the enquirers had kept silent as well as the prophet. We are not told that they asked anything. His look and manner, perhaps also attitude and gesture, forbade utterance. The hand of the Lord—the trance state—was in the act to fall on him (see notes on Ezekiel 3:14, Ezekiel 3:22). When the trance state was over, we may think of him as reporting and recording what he had thus seen in vision.. Ezekiel 8:2 I beheld, and lo a likeness, etc. The vision opens with a theophany like that of Eze 1:1-28.; but here, as there, Ezekiel uses the word which emphasizes the fact that what he had seen was but a "likeness" of the ineffable glory, an image of the Unseen. (For "amber," see Ezekiel 1:4, Ezekiel 1:27.) In this case we note the absence of the cherubic figures. It is simply the "appearance of tile likeness of the glory of Jehovah," seen now in the glow of fire, without the milder, more hopeful brightness of the rainbow (Ezekiel 1:28). Ezekiel 8:3 The form of an hand (comp. Ezekiel 2:9; Daniel 5:5). For the mode of transit, see Bel and the Dragon, verse 36. as probably a direct imitation. The touch of the "hand" was followed by the action of the Spirit, in visions which he knew to be more than dreams, visions that came from God (comp. Ezekiel 1:1; Ezekiel 40:2). The word is not the same as that commonly used by Daniel (chazon), and often by Ezekiel himself (Ezekiel 7:13; Ezekiel 12:22, Ezekiel 12:23, et al.), but mareh, which implies a more direct act of intuition. The word appears again in Ezekiel 11:24; Ezekiel 43:3, and in Daniel 8:26, Daniel 8:27, et al. To the door of the gate, etc. From the first we trace the priest’s familiarity with the structure of the temple. He is brought, as it were, after his journey in the spirit, to the door of the gate of the inner court that looketh towards the north (Revised Version). This is identified in Daniel 8:5 with the "gate of the altar." It may probably also be identified with the "upper gate" of Ezekiel 9:2; the "high gate" of Jeremiah 20:2; the "higher gate" of 2 Kings 15:35, built by Jotham; the "new gate" of Jeremiah 36:10. Obviously it was one of the most conspicuous portions of the temple, where the people gathered in large numbers. And here the prophet sees what he calls the image of jealousy. The words that follow probably give his explanation of the strange phrase, not found elsewhere, though it might naturally be suggested by Deuteronomy 32:16, Deuteronomy 32:21; Psalms 78:58. What this image was we can only conjecture. The word for "image" is a rare one, and is found only here and in Deuteronomy 4:16; 2 Chronicles 33:7, 2 Chronicles 33:15. It may have been the Asherah (the "grove" of the Authorized Version), or conical stone, such as Manasseh had made and placed, with an altar dedicated to it, in the house of the Lord (2 Kings 21:3; 2 Chronicles 33:3), or one of Baal, or of Ashtaroth, or even of Tammuz (see verse 14). As the word "grove" does not occur in Ezekiel, it may be sufficient to state that the Ashera was a pillar symbolical either of a goddess of the same name, or, as some think, of the Phoenician Astarte. The worship seems to have first become popular under Jezebel (1 Kings 18:19), and took deep root both in Israel and Judah. The cultus, as in 2 Kings 23:7, seems to have been connected with the foulest licence, like that of the Babylonian Mylitta (Herod; 1.199; Baruch 6:43). The work of Josiah had clearly had but a temporary success, and the people had gone back to the confluent polytheism of the reign of Manasseh. In such a state of things the worst was possible. For recent discussions on the Ashera, see Kuenen. ’Relig. Isr.’ (Eng. transl.), 1.88; Schrader; Robertson Smith, ’Relig. of Semites,’ p. 172; and T.K. Cheyne, in the Academy of December 14, 1889. Ezekiel 8:4, Ezekiel 8:5 And, behold, etc. In appalling contrast with that "image of jealousy," Ezekiel saw what he had not seen, as he first became conscious that he was in the court of the temple—the vision of the Divine glory, such as he had seen it on the banks of Chebar (Ezekiel 1:4-28). He was to look first on this picture and then on that, and the guilt of Judah was measured by that contrast. Ezekiel 8:6 That I should go far off, etc. The lesson taught was that already implied in the fact that the glorious vision and come to him from the north (Ezekiel 1:4). The temple was already as a God-deserted shrine. His return to it now was but the coming of the Judge and the Destroyer. We are reminded of the Μεταβαίνωμενἔντευθεν, ("Let us depart hence"), which was heard in the darkness of the night before the later destruction of Jerusalem (Josephus, ’Bell. Jud.’ 6.5.3) Bad begins, but worse remains behind. The prophet is led onward as through the successive stages of an inferno of idolatries. Ezekiel 8:7 To the door of the court. What follows suggests that the prophet was led to the gate that opened from the inner to the outer court. This gas surrounded by chambers or cells (Jeremiah 35:4). The term for "wall" (kir) is that specially used for the wall which encloses a whole group of buildings (Numbers 35:4). Behold a hole in the wall. The fact was clearly significant. The worship here was more clandestine than that of the "image of jealousy." We are not warranted, perhaps, in insisting on minute consistency in the world of visions, but the question naturally arises—How did the worshippers enter the chamber if Ezekiel had to enlarge the hole in the wall in order to get in? We may surmise that the entrance from the temple court had been blocked up all but entirely in the days of Josiah, that the idolaters now entered it from without or through some other chamber, while Ezekiel thinks of himself as coming upon them like a spy in the dim distance of the covered passage through which he made his way. Ezekiel 8:10 Every form of creeping things. The words obviously paint the theriomorphic worship of Egypt, the scarabseus probably being prominent. The alliance between Jehoiakim and Pharaoh (2 Kings 24:1-20:33-35), and which Zedekiah was endeavouring to renew, would naturally bring about a revival of that cultus. Small chambers in rock or tomb filled with such pictured symbols were specially characteristic of it. Ezekiel 8:11 Seventy men, etc. The number was probably chosen with reference to the "elders" who had seen the Divine glory in Exodus 24:9, Exodus 24:10. The Sanhedrin, or council of seventy, did not exist till after the Captivity. The number can scarcely have been accidental, and may imply that the elders were formally representative. Another Jaazaniah, the son of Jeremiah, appears in Jeremiah 35:3; yet another, the son of Azur, in Ezekiel 11:1. If the Shaphan mentioned is the scribe, the son of Azaliah, under Josiah (2 Kings 22:3), the father of Ahikam (2 Kings 22:12), of Elasah (Jeremiah 29:3), and of Gemariah (Jeremiah 36:10, Jeremiah 36:11, Jeremiah 36:12), and the grandfather of Gedaliah (Jeremiah 39:14, et al.), all of whom were prominent in the reform movement under Josiah, or as friends of Jeremiah, and no other Shaphan appears in history, the fact that one of his sons is the leader of the idolatrous company must have had for Ezekiel a specially painful significance. He could scarcely have forgotten the meaning of his name, "The Lord is listening," and probably refers to it in verse 12. As the climax of this chamber of horrors, the seventy elders were all acting as priests, and were offering to their pictured idols the incense which none but the sons of Aaron had a right to use, and which they offered to Jehovah only. Ezekiel 8:12 Every man, etc. And this, after all, was but a sample of the prevalence of the Egyptian influence. Other elders had, in the dark, a like adytum, a like chamber of imagery, like the Latin lararium, filled. with a like cloud of incense. And though the name of the leader of the band might have warned them that the Lord was listening, they boasted, in their blindness, that Jehovah did not see them; he had forsaken the temple, and had fiche elsewhere. They thought of Jehovah as of a local deity who had abdicated. They were free to do as they liked without fear. The words are worth noting further as the first of a series of popular half proverbs, in which the thoughts of the people clothed themselves (see Ezekiel 11:3; Ezekiel 12:22; Ezekiel 18:2, Ezekiel 18:19; Ezekiel 33:10; Ezekiel 37:11). All these imply some personal knowledge of what was passing in Jerusalem. Ezekiel 8:14 Behold, there sat women wailing for Tammuz. The point of view is probably the same as that of Eze 8:3, but the women were apparently in the outer porch of it, as he has to be brought to the gate in order to see them. We are led to note two things: (1) the general prominence of women in the later idolatry of Judah; (2) the specific character of the Tammuz worship. Under (1) we have the women who wove hangings for the Ashera (2 Kings 23:7), those who had burnt incense to other gods, especially to the queen of heaven (Jeremiah 44:9, Jeremiah 44:15-19), probably, i.e; to Ashtaroth. (2) The name Tammuz does not meet us elsewhere in the Old Testament. All interpreters, however, agree that it answers to the Adonis of Greek mythology. So Jerome translates it, and expressly states (in loc.) that what Ezekiel saw corresponded to the Adonis festivals. It may be enough to state, without going into the details of the story, that Adonis, the beautiful youth beloved of Aphrodite, was slain by a wild boar; that after his death he was allowed to spend six months of each year with her, while the other was passed with Persephone in Hades. The cultus thus became the symbol of the annual decay and revival of nature; but the legend rather than the inner meaning was in the thoughts of the worshippers. The emotions of women poured themselves out in lamentations over the waxen image of the beautiful dead youth who had perished in his prime, and in orgiastic joy over his return to life. Milton, deriving his knowledge, probably, from Selden’s ’De Diis Syris,’ has painted the whole atone in words which may well be quoted— "Thammuz next came behind, Whose annual wound in Lebanon allured The Syrian damsels to lament his fate In amorous ditties all a summer’s day; While smooth Adonis from his native rock Ran purple to the sea, supposed with blood Of Thammuz yearly wounded: the love-tale Infected Sion’s daughters with like heat; Whose wanton passions in the sacred porch Ezekiel saw, when, by the vision led, His eyes surveyed the dark idolatries Of alienated Judah." (’Par. Lost,’ 1:446, etc.) The chief centre of the Tammuz-Adonis worship was Byblos, in Syria. but it spread widely over the shores of the Mediterranean and was fashionable both in Alexandria and Athens. One of the practices of the festival, that of planting flowers in vases for forced cultivation, has been perpetuated by Plato’s allusion to "the gardens of Adonis" as the type of transitoriness. Cheyne, following Lagarde, finds a reference to the cultus in Isaiah 17:10; Isaiah 65:3: Isaiah 66:17. The festival of Ishtar and Tammuz (or Tam-zi) at Babylon presented a marked parallel. Adonis is, with hardly a doubt, identical with the Hebrew Adonai (equivalent to "Lord"). Tammuz has been explained as meaning "victorious," or "disappearance," or "burning;" but all etymologies are conjectural. Lastly, it is not without interest to note (1) that when Jerome wrote, the Cave of the Nativity at Bethlehem was overshadowed by a grove of Tammuz (’Ep. ad Paul.’); and (2) that the later Jewish calendar included the month of Tammuz, which corresponded to July. The festival seems to have been celebrated at the summer solstice. The time of Ezekiel’s vision was in the sixth month, sc. about the time of the autumnal equinox (see ’Dict. Bible,’ art. "Tammuz"). Mr. Baring-Gould, treating the legend as a solar myth, finds the old Phoenician deity represented in the "St. George of Merrie England". An exhaustive monograph, "Tammuz Adonis," has been published by Liebrecht, in his ’Zur Volkskunde’, reprinted from the Zeitschrift Deutschen Morgen-Gesellschaft, vol. 17. pp. 397, etc. Ezekiel 8:16 He brought me into the inner court. The last and the worst form of desecration follows. It was the "inner court" (Joe 2:17) which, after the exile, was entered only by the priests. During the monarchy, however, it seems to have been accessible to kings and other persons of importance, as in the case of Solomon (1 Kings 8:22, 1 Kings 8:64; 1 Kings 9:25) in the revolution against Athaliah (2 Kings 11:4-15), and Hezekiah (2 Kings 19:14), and Josiah (2 Kings 23:2). Ezekiel does not say that the men whom he saw were priests, though the number twenty-five suggests that they were taking the place of the high priest and the heads of the twenty-four courses of the priesthood (1 Chronicles 24:4-19), and so symbolized the whole order of the priesthood as the seventy elders represented the laity. In 2 Chronicles 36:14 the chief of the priests is spoken of as having been prominent in "polluting the house of the Lord." They were seen turning their backs to the temple of Jehovah, i.e. the sanctuary. The very act was symbolical of their apostasy (2 Chronicles 29:6; Isaiah 1:4; Jeremiah 7:24). And they did this in order that they might look to the east and worship the rising sun. That, and not the temple (Daniel 6:10), was the Kiblah of their adoration. The sun worship here appears to have had a Persian character, as being offered to the sun itself, and not to Baal, as a solar god. Of such a worship we have traces in Deuteronomy 4:19; Deuteronomy 17:3; Job 31:26; 2 Kings 23:5, 2 Kings 23:11. Ezekiel 8:17 For returned read, with the Revised Version, turned again. The wind seems chosen with special reference to the attitude of the idol worshippers. It may be noted that even here the prophet speaks not only of the idolatry of Judah, but of its violence also, as bringing down the judgments of Jehovah. Lo, they put the branch to their nose. The opening word expresses the prophet’s burning indignation. The act described probably finds its best explanation in the Persian ritual of the Avesta. When men prayed to the sun, they held in their left hands a bouquet of palm, pomegranate, and tamarisk twigs, while the priests for the same purpose held a veil before their mouth, so that the bright rays of the sun might not be polluted by human breath. And this was done in the very temple of Jehovah by those who were polluting the whole land by their violence. The LXX. gives, as an explanation, ὡςμυκτηρίζοντες, as though the act was one of scornful pride (comp. Isaiah 65:5), the sign of a temper like that of the Pharisee as he looked upon the publican (Luke 18:11). Lightfoot takes the "nose" as the symbol of anger, and looks on the phrase as proverbial: "They add the twig to their anger, fuel to the fire;" but this has little to commend it. The word for "branch" is used in Ezekiel 15:2 and Numbers 13:23 for a vine branch. Ezekiel 8:18 The verse serves as a transition to Ezekiel 9:1-11. The unpitying aspect of the Divine judgments is again prominent. Such sins deserved, and could only be expiated by, the judgments to which we now pass. . A revelation of fire. The prophet is visited with a series of new visions under fresh circumstances. No longer walking among the weeping captives by the waters of Babylon, or standing in solitude upon the great plain, Ezekiel is now in his own house receiving a deputation of Jewish leading men, who have evidently bees impressed by his earlier prophecies, and who have come to consult him on the condition and prospects of his nation, when he is seized with an inspired rapture. The house and the visitors melt away from his consciousness, and there in the very presence of these waiting and astonished guests the prophet’s eyes are opened to a vision of God, and he is carried in imagination to scenes of sin and shame in the temple at Jerusalem. Was ever there a more unlikely time and setting of revelation? Truly the Spirit breatheth where it listeth. God may visit a soul in company as well as in solitude, in the home as well as in the temple or in the seclusion of nature. He, is ever present. The only question in—When and how will the veil be lifted? I. A VISION OF GOD. It is evidently a Divine appearance, a theophany, that is here portrayed. Not that man at any time can see God with the outward eye, for flesh cannot see spirit. But in vision and representative form God now manifests himself to Ezekiel. 1. The vision of God precedes the revelation of truth. It was usual for this great seer of visions, Ezekiel, to have a new series of revelations opened by some overwhelming manifestation of God’s presence. The same occurred with St. John’s visions in the Apocalypse. We must know God before we can understand Divine truth. The vision of God in the soul must come first. Then truth can be seen in his light. 2. The vision of God precedes the revelation of man. Ezekiel is about to see awful sights of sin. He must first behold the pure fire of God’s presence. We cannot know man till we see him in the light of God. The Bible that gives us our highest knowledge of God also gives us our deepest insight into man. Vague ideas of God lead to light thoughts of sin. When about to visit the haunts of wickedness, the Christian should first come into communion with God. This will help him to see the horror of sin, to keep himself from contamination, and to feel the right commiseration for the fallen. II. A VISION OF FIRE. The Divine manifestation seems to have been in a human shape, but in one of fire—burning flames below, brilliant radiance above. 1. The fire below suggests wrath against sin. "Our God is a consuming Fire" (Hebrews 12:29). Christ came to baptize with fire, and to burn up the chaff with unquenchable fire (Matthew 3:11, Matthew 3:12). There is a righteous indignation against sin, the lack of which would mean moral feebleness. God burns to consume all evil. 2. The brightness above suggests the supreme glory of God. The crowning characteristic of God is nut wrath. Above the fire is the serene radiance. There is terror in the holiness of God when this touches the sin of man. Yet God himself is supremely calm and beautiful. If we can rise from the flaming wrath about his feet, and behold the beauty of his countenance, we shall see on it the expression of eternal goodness. The image of jealousy. Ezekiel in vision imagines himself plucked up by a lock of hair and carried from the land of his exile back to Jerusalem, there to behold the abominations that are being practised in the temple of Solomon. In the sacred enclosure he sees an idol that provokes the jealousy of the true God. I. GOD IS JUSTLY JEALOUS. The Old Testament idea of the jealousy of God has been grossly misapprehended. It has been taken as meaning that God was regarded as narrow, self-seeking, harsh. Such criticisms reveal a total misapprehension of the Old Testament position, according to which the jealousy of God is a necessity of his nature and righteousness. 1. A necessity of God’s nature. There is but one God who fills all things. When he is represented as jealous, thin cannot be because he grudges a certain amount of honour to a rival—as Zeus might be jealous of Apollo—for God has no possible rivals. The supposed rivals are not gods at all. The worship of them is the worship of empty names. God is calling men back from delusion to fact when he is jealous of heathenish worship. 2. A necessity of righteousness. Forsaking Jehovah for false gods is not merely leaving one deity for another, nor even only turning aside to vanity and a delusion. It is turning from holiness to sin. The worship of God involves purity of heart and life; idolatry means a lower moral life. For the sake of holiness God cannot endure the lower worship. It might be said that God could be worshipped under various names as "Jehovah, Jove, or Lord." But if the lower forms of worship involve false thoughts of God and evil practices in morals, they are degrading and unendurable. II. AN IDOL THE OF GOD. The idol takes the place of God, sits on his throne, defiles his temple, usurps his Name and authority and worship. Anything that works in this way is an idol, and needs to be visited with the just indignation of God. Let us note some of these "images of jealousy." 1. Pleasure. If men set pleasure first, guiding their lives by its gaudy radiance, pleasure presides over the altar of their souls. "Love not pleasure, love God," says Carlyle; for the supreme love of the one excludes the supreme love of the other. 2. Money. This idol of gold is the modern representative of Nebuchadnezzar’s statue on the plain of Shinar—a hard, helpless idol, which the man who lives for money enshrines in the temple of his soul. 3. Earthly love. God does not require us to abandon human affection; on the contrary, we cannot love God unless we love man, and we]earn to love God best through the exercise of human affections (1 John 4:20). But when a human affection is supreme and will not yield in submission to the will of God, the object of it becomes an "image of jealousy." 4. Self-will. We may think we serve God and yet we may refuse to obey him, only working according to our own will. This also is idolatry. 5. Fixed opinions. Instead of loving truth, we are tempted to love our own ideas; wishing them to be true, we are led to regard them as such, and so to shut our minds against the correcting voice of Divine revelation. All these images of jealousy are just so many embodiments of self, the monster idol of the soul and rival of God. To cast out these images we need the true Image of the invisible God, Jesus Christ, to come and take possession of our hearts. Chambers of imagery. Old men who should have been the guides of the younger generation were found by the prophet to have their secret practices of idolatry in private chambers, where they kept idols unknown to the world at large. Too careful for their reputation to share in the open idolatry of the mass of the people, these venerable hypocrites aggravated their guilt by cowardly deception. Safely ensconced in the seclusion of their chambers of imagery, they revelled in the orgies of a degrading idolatry, and then appeared in the streets as sedate citizens. The shameful sin of this double living may be practised in other forms with another kind of chamber of imagery. I. EVERY MAN HAS A CHAMBER OF IMAGERY IN HIS OWN HEART. Children and poets are possessed of the most Powerful imagination; but even the dullest, most prosaic person is haunted with visionary presences, though of the most common place order. When we retire into ourselves, we unlock the door of our chamber of imagery and look at its ghostly scenes. There hang the portraits of the past, some blurred by the dust of years, others as clear as when they were first painted by the flash of a keen experience; some distorted into painful, impossible ugliness, others rounded into equally impossible perfection. There, too, are vague shadows of the future. But the most important images are designs and wishes, favourite fancies and pet ideas. These we embrace as friends; before some of them, perhaps, we prostrate ourselves in idolatrous worship. But happily we may also find there inspiring images of noble deeds, the ideals we would strive to copy in actual life. We may have left them too long in the dim chamber of imagery. We should bring them forth and clothe them with the flesh and blood of living deeds, while the bad images had better be crushed before they reach the doorway of utterance. II. THERE ARE DEEDS DONE IN THE CHAMBER OF IMAGERY. Lust is there, and adultery, covetousness, theft, hatred, and murder. So long as a man restrains his utterance he is tempted to believe that it matters not what he imagines. No greater delusion can be possible; for the true life is that which is lived within. While in his chamber of imagery, a man is his true self divested of the cloak of semblance which he wears when about in the world. What images does he there delight to gaze upon? The true character of the man will be determined by the answer to that question. Certainly evil images may come there unsought and unloved as painful temptations, and it is the duty of one who loves holiness to turn aside from such. But the images delighted in reveal the true self. The wickedness there planned and gloated over in evil thought is sin—a deed of the soul. Ultimately it must come out in the life, for the imagination of the heart colours the external conduct, Shakespeare says— Dangerous conceits are, in their natures, poisons, Which, at the first, are scarce found to distaste, But, with a little act upon the blood, Burn like the mines of sulphur." III. IT IS A TO SUPPOSE THAT GOD IS TO WHAT HAPPENS IN THE CHAMBER OF IMAGERY. The old men of Jerusalem comforted themselves with the notion that God did not see them, that he had forsaken the earth. This Ezekiel knew to be a monstrous delusion. 1. God looks into the chamber of imagery. There is a window in every soul, through which the eye of God gazes right down to the bottom of its most secret thoughts. He knows us better than we know ourselves. The cloak of hypocrisy is not as the thinnest veil between us and God. Now, this is of supreme interest, because, while it does not very much matter what our fellow men may think about us, God’s thought of us is all-important. 2. God will judge us for deeds done in the chamber of imagery. Knowing all, he will not judge only by what the world sees. Sins of the heart will be noted by God, and will bring down upon us his just wrath, even though the hands have been clean from iniquity. 3. The only effectual salvation must be ore that cleanses the chamber of imagery. "Create in me a clean heart, O God," cries David, in the depth of his penitence, knowing that the outward sins he had committed have sprung from the evil of his imagination. Therefore nothing short of the new birth which Christ brings can save our souls. Ezekiel 8:15 Greater abominations. As Ezekiel is taken from one chamber of idolotry to another, in his visionary visit to the temple, he finds to his horror a continuous aggravation of the abominations. This is similar to the results of a survey of the world’s sin. I. SIN IS FOUND IN VARIOUS DEGREES OF . The patristic statement that all sin is infinite, because it is an offence against the infinite God, is not found in Scripture, nor is it borne out by observation or experience. The Bible refers to various degrees of guilt; e.g. John 19:11. Peter’s denial of Christ was a sin; but Judas’s betrayal was a vastly greater sin. We are conscious of degrees of guilt in our own lives. It looks as though the sink of iniquity must be a bottomless pit. There are even deeper, blacker, more frightful and damnable sins yet to be reached by an abandoned soul that plunges down an unchecked descent of iniquity. No one is so bad that he can say, "I can do nothing worse than I have done." II. THE VARIOUS DEGREES OR CANNOT BE BY . They are not to be determined by any graduated code of formal morality. What is a weakness in one man may be a crime in another. The father of a starving family who steals a loaf—like the hero of Victor Hugo’s ’Les Miserables’—is not to be judged as the respectable promoter of rotten investments, who grows rich on the ruin of thousands of helpless people. The miserable child of the London thief, whose training has been at a school of crime, cannot be justly put into comparison with the son of a happy, prosperous Christian home. There are hereditary tendencies to evil and peculiar circumstances of temptation which beset certain people more than others. The degree of guilt varies accordingly. We cannot weigh all these conditions. Hence the advice, "Judge not, that ye be not judged." III. ALL SIN TENDS TO AN OF ITS . As Ezekiel went from one chamber to another, he came upon a continually descending series of scenes of wickedness. The worst were last. Sin is never at a standstill. It is a dark and turbid torrent that swells and blackens as it flows. The man who begins with a slight lapse from virtue is on the road to greater abominations. Herein is the danger, the fatal insidiousness of evil. If the sinner saw the whole course of his future from the first and at once—like Hogarth’s pictures of the ’Rake’s Progress’—he would start back with horror. Yet while he lingers and toys with sin it is silently coiling about him with more and more direful entanglements. IV. THE OF VARIOUS DEGREES OF IS A REASON FOR SPEEDY . 1. All sin is abominable. One sin may be a greater abomination than another, but the standard of measurement is not the depth below, but the height above. The question is—How far have we fallen? not—How much further may we yet sink away from the light? A man’s sin is not one whit the less because his brother’s sin is greater in guilt. 2. The sooner we repent the easier it is to return. Sin hardens as it becomes more aggravated in evil. While the light of God is waning, the way of recovery is becoming more obscure. "Today is the accepted time." 3. It is possible for the greatest abomination to be forgiven. The obstacle is only on one side. Christ can save the worst of sinners. Sun worship. When Ezekiel, in his visionary visit to the temple, came upon the last scene of horror, and beheld the greatest of all the abominations therein committed, he saw twenty-five men performing rites of worship before the rising sun. I. SUN WORSHIP IS MOST . This was the most common, and perhaps also the most primitive, heathen cult. It was very prominent in the ancient Egyptian religion—the rising, the midday, and the setting sun being honoured with separate names and rites; it was the essential idea of the Canaanite Baal worship, as well as of the Babylonian religion; and it lies at the heart of the Aryan mythology in Sanscrit, Greek, and Teutonic forms. If any material object should be selected for worship, it is natural that the earth’s great source of light, power, and life should be the universal favourite. Our modern idolatries do not reach this material form, but they contain the same ideas. 1. The worship of light. This takes two forms. (1) AEstheticism. Grace of form and tone are set up as supreme objects of admiration, to the neglect of moral goodness. (2) Science. This is put on a pinnacle as lord of all thought and life. Now, knowledge is good, and all truth, which is the subject of science, is in itself pure, and should be pursued by men. But the exclusive cult of science is idolatry, because it is placing knowledge above obedience. 2. The worship of power. The sun is the great motive power of the universe. Latent sun heat in coal drives our steam engines. Direct sun heat lifts the water from the sea, that afterwards descends in avalanches and mountain torrents. We do not prostrate ourselves before the sun, the source of all this force, but we do magnify the virtue of the power itself. Yet material resources are not the highest good. 3. The worship of life. The sun is the great fertilizing influence of nature. The return of its warm rays awakens nature from the death of winter, and creates the new life of spring; its great heat makes the tropics to teem with swift growing vegetable and insect life. The most modern idolatry is the deification of the vital powers—the idea that, as all natural instinct is pure, the indulgence of naturalism is commendable. This is just the old Canaanite abomination. 4. The worship of the future. The sun worshipper turned to the east and hailed the sunrise. There is something fascinating and exhilarating in this anticipation of the morning. Christianity consecrates hope. But it is a mistake to believe in the future as in a fate of coming good. The future can only be good because God is in it, and blesses it. II. SUN WORSHIP IS MOST . It includes many evil things. 1. Departure from God. The sun worshippers stood with their backs turned towards the temple. Their attitude was most significant. All idolatry must be practised with the back turned towards the truly Divine. We cannot serve the false and the true at one and the same time. 2. The degradation of God’s greatest works. The more beautiful and powerful and fruitful the sun is seen to be, the more shameful is it that men should degrade their thought of it into idolatry. When we abuse God’s best gifts by idolizing them, we turn what should occasion our deepest gratitude and admiration for God’s goodness into an occasion for departing from him. 3. The consecration of sin. Sun worship began in adoration of the lord of day. But it descended into gross licentiousness, through the selection of the fertilizing power of sun heat as a special object of adoration. Thus sun worship became the worship of lust. This will be the inevitable effect of naturalism regarded as a religion. The worship of nature powers pure and simple involves the consecration of the lowest of those powers, so that what should be kept down as a slave claims to rule as a master, with obscene effrontery. . The rescue from nature worship—modern as well as ancient—is to be found in the revelation of One infinitely greater than nature. No wonder men who had no vision of the spiritual God selected the sun—so powerful in his southern splendour—as the greatest object of adoration. But we have "the Sun of Righteousness," before whose glory all physical brightness grows pale and fades away. Making light of sin. I. SINNERS MAKE LIGHT OF SIN. This is a commonly observed fact. Let us see how it is caused. 1. As an attempt to excuse the sinner. This, of course, is the most obvious and palpable reason why many people try to minimize their own sin. The prisoner pleads "Not guilty" simply to save himself. The same is done even before the private bar of a man’s own conscience; for we wish to excuse ourselves to ourselves. Thus there may be no conscious deception, no hypocrisy. We may really persuade ourselves that we are not so bad as we seem to be. The wish is father to the thought. 2. By the force of habit. We grow accustomed to the worst companions if we are much with them, as we scarcely notice the ugliness of what is constantly with us, though strangers would be struck with their first sight of it. So while we become familiar with our sins, their supreme and most dreadful wickedness ceases to affect us, as the fearful sight of mutilated bodies ceases to affect hospital surgeons. The horror dies out of the aspect of wickedness, and a look of familiarity takes its place. 3. Through the influence of example. If a man stood alone in his sin, he would he appalled at the singular horror of it. But he sees it reflected in the lives of his neighbours, and, judging himself by the average standard of society, instead of taking the Law of God for his measure, he passes an easy sentence. 4. In the deadening of conscience. This is the worst and the most dangerous effect of sin. The sense for perceiving its guilt is blunted. Until conscience is reawakened by the Spirit of God, no man truly appreciates his own guilt. II. IT IS FOR GOD TO MAKE LIGHT OF SIN. 1. He sees it as it truly is. God is not deceived by our excuses. He sees into the true nature of our thought and conduct with an all-searching eye, and he is perfectly true and just to judge according to fact. 2. God measures it by the law of holiness. He knows our weakness, our ignorance, our temptation; and he does not judge men as he would judge angels—of that we may be sure; for "shall not the Judge of all the earth do right?" But according as we have light he will estimate our conduct, measuring it against that light, and not against the darkness of our neighbours. God cannot endure iniquity. In his sight it is hideous and hateful and utterly deserving of condemnation. Let us remember that we shall not be judged by man’s standards of conventionality, but by God’s pure law of righteousness. 3. If God forgives sin, he does not make light of it. Forgiveness is not excusing evil. It recognizes the whole black guilt of it. Jesus who brought free forgiveness denounced sin itself as no stern Hebrew prophet had ventured to denounce it. In pardoning the penitent he carefully hotel that her sins were "many" (Luke 7:47). The publican is commended for his humiliation in the confession of sin (Luke 18:13). We can only judge of God’s horror of sin by the darkness and agony of Gethsemane and Calvary. God forgives sin at the cost of his own Son. The great atonement of Christ was rendered necessary because God could not make light of sin, though he desired to save the sinner. We can be saved from our sin, not by making light of it, but when we fully confess its whole guilt and shame. BY J.R. THOMSON The glory of God and the image of jealousy. In prophetic vision Ezekiel was transported from the place of exile to his country’s metropolis, and to the temple which was the very centre of his people’s religious observances. It may not be certain whether what in this vision he discerned actually took place, or whether the vision was representative and symbolical of what was occurring elsewhere in Judah and even in Jerusalem. But what an extraordinary juxtaposition and contrast is that described in these verses! One observer in one spot is brought face to face both with the splendour of the Divine manifestation and with the horror of idolatrous rites! I. THE GLORY OF THE GOD OF ISRAEL. The prophet beheld an appearance of splendour, such as he had previously beheld in the plain, and had described in an earlier passage of iris prophecies. 1. This appearance was emblematical of the Divine attributes; alike of God’s power to punish and to save, and of his moral excellences, justice and truth, mercy and love. 2. This appearance was peculiarly suitable to the place where it was discerned: the temple of Jehovah was his dwelling place, and the scene of his peculiar presence, who giveth not his glory to another. 3. This appearance was a reminder that for the Jewish people there was one, and only one, proper Object of adoration and worship. II. THE IMAGE. 1. This was doubtless a figure of one of the false gods worshipped by one of the nations in the neighbourhood of Palestine, by whom Judah had been corrupted and seduced. Which of the several idols was at that time worshipped by the Jews we are not told; and, indeed, this does not signify. 2. Whatever this imaginary deity may have been, it is certain that the attributes assigned to it were opposed to those belonging to Jehovah. Cruelty and impurity were certainly qualities attributed to this false god. 3. Thus moral degradation was involved in the worship of this image; degradation all the more signal because the Jews forsook a God of righteousness and clemency, and fashioned or accepted an imaginary deity embodying their own worst faults and vices. III. THE WITH WHICH JEHOVAH JUDAH’S . The image was an "image of jealousy, which provoketh to jealousy." The reasons why the idol should be so designated, why such should be the way in which it was regarded, are obvious enough. 1. Jehovah had enjoined upon the posterity of Abraham abstinence from the idolatries from which the great forefather of the chosen people had been delivered. Monotheism was the very stamp and seal of their election. 2. The very first and second commandments of the first table of the moral Law prohibited idolatry. 3. The history of Israel had been one long rebuke of idolatry, and one long warning against falling into this seductive snare. 4. The ordinances and institutions of the nation were expressly designed to act as a check and dissuasive against the sin of the surrounding and heathen nations. . Apostasy from the service of the one living and true God is rendered inexcusable, and is worthy of severe condemnation, when, as in the case of Judah, and in our case, light is clear, privileges are many, and opportunities and inducements abound to be faithful and diligent in the practice of pure religion.—T. Base idolatry. Placed, as the children of Israel were, in a very central position among the nations, they were exposed to a great variety of temptations. Circumstances must sometimes have favoured the influence of one nation, sometimes of another. Commercial intercourse, political leagues, matrimonial alliances, all had a share in determining which nation should predominate in influencing the Jewish people. And it is certain that by such influences the people were led into idolatries of different kinds. Egypt, as the neighbour of Israel upon the south, naturally came again and again into contact with the people who had been by Divine power delivered from her hands. Probably some relics of Egyptian superstition lingered for generations among the Jews, and it seems certain that efforts were made to introduce the deities and idolatrous worship of Egypt among the professed worshippers of Jehovah. This verse obviously refers to the practice of Egyptian idolatry in the capital, and in the very temple courts. I. THE OF THIS . 1. It was the worship of living creatures. 2. And of the lowest forms of life. This we know to have been especially characteristic of the religion of ancient Egypt. II. THE AND OF THIS . 1. It was the elevation of the creature above the Creator. 2. It was the glorification of animal in preference to spiritual life. 3. It manifested itself in the most irrational and indefensible forms which so called religion could possibly assume. 4. It lowered the worshippers to a moral level of degradation below which it was scarcely possible to sink. III. THE GUILT OF THE JEWS IN THIS . 1. They forsook the pure and elevating worship of the living and true God, preferring the vile to the precious, the disgusting to the sublime. 2. They acted in a manner contrary to all the lessons of their past history. 3. They rebelled against the authoritative admonitions of the Lord’s faithful prophets. In all these respects the Hebrew people were far more blamable than the surrounding nations who had been trained in idolatrous practices, and had never declined from a purer and nobler faith and worship.—T. Atheism. In the chambers of the temple courts the prophet in his vision beheld seventy elders, representing the people of Judah and Israel, engaged in idolatrous worship. The walls of the chambers were decorated with figures of the animals to which homage was rendered. Those who by reason of character and station should have been the leaders of the people in the offices of pure religion were engaged in waving the censers of the idolatrous worship, and the thick cloud of unholy incense filed the chambers. As the prophet gazed appalled at this awful spectacle, the voice of the Lord addressed him: "Hast thou seen what they do? They say, The Lord seeth us not; the Lord hath forsaken the earth." Here was the true explanation of the defection of the Jews—leaders and common people alike. It was atheism which led to idolatry. And atheism is far more generally at the root of all evils in society than many superficial observers are willing to allow. I. THE OF ATHEISM. There are many who are not professedly and openly atheists, who are such in reality. They may not cast aside the Name of God, they may not openly repudiate the Law of God; but in their hearts they believe not in him. There may be recognized on their part: 1. Disbelief in the Lord’s omniscient observation of men. "They say, The Lord seeth us not." 2. Disbelief in the Lord’s presence and activity. "They say, The Lord hath forsaken the earth." Whoever they may be who make these assertions, and whatever their standing among their fellow men, they are practically and really atheistic. II. THE OF ATHEISM. It is impossible that such disbelief as that described should be without influence upon the moral nature and conduct. 1. Atheism removes the restraints from sin which belief in the Divine presence imposes. This is not the highest view to take of the question, but it is a just one; and many natures are largely influenced by the knowledge that an all-seeing God regards all their ways and thoughts. 2. Atheism removes the inspiration to goodness which belief in the Divine presence furnishes. The knowledge that a holy and omnipotent Father is ever with us, is ever ready to encourage and assist us in all our endeavours to realize our highest ideal, must needs be a factor of great importance in our spiritual life. Let this be withheld or contradicted, and how much that is best must be withdrawn along with it! III. THE FRUITS OF ATHEISM. 1. Among these Jews at Jerusalem disbelief in Jehovah led to superstition and idolatry—no unusual conjunction. 2. Very generally, atheism leads to self-indulgence and vice. 3. And it is destructive of all higher national life. Fidelity to God is fidelity to principle, fidelity to society, fidelity to the highest conception formed of human life. Infidelity to God involves the opposite of all these virtues, and abandonment to the life of interest, of ease, of pleasure; it gives power to every temptation to sin, to every evil tendency of society. Under its influence man sinks to the merely animal life, and to such mental activity as subserves that life. . We are sometimes told that in speculative atheism there is no great harm; that without belief in God men may be good citizens, and may discharge honourably the several relationships of life. Without denying that, in certain instances, the influence of Christianity may for a time abide after Christianity itself has been abandoned, we have yet to look at the proper and inevitable consequences of a general abandonment of belief in God. We shall find these so terrible, that we may well watch and pray against the first loosenings of belief in the most fundamental and precious of all truths.—T. Weeping for Tammuz. If the usual interpretation of this passage is correct, then it is clear that there had been introduced from Northern Syria into Jerusalem a superstitious practice and cultus, which was altogether alien from the beliefs and the worship proper to the nation whom the Supreme had favoured with a clear and glorious revelation of his blessed character and his holy will. It is an illustration of the weakness and proneness to err characteristic of our humanity, that a nation so favoured as Judah should borrow from their neighbours religious rites and observances utterly inconsistent with their own religion, and of a kind fitted to degrade rather than to exalt the moral life. We may observe of this special superstition— I. THAT IT FICTION FOR TRUTH. II. THAT IT UPON NATURE INSTEAD OF UPON THE AUTHOR OF NATURE. III. THAT IT AN AND FOR A REAL AND CAUSE OF EMOTION. IV. THAT IT VICE INSTEAD OF MORAL PURITY. V. THAT IT THE NATION THAT ITSELF TO BE SEDUCED BY IT. . No nation and no individual is superior to the necessity of watchfulness against the contaminating influence of neighbours upon a lower moral platform, "Evil communications corrupt good manners." instead of the good leavening the evil, and so purifying the mass, the contrary may happen, and the defiling influence of error and impurity may spread. In this case there is every likelihood of the fulfilment of the proverb, "The companion of fools shall be destroyed."—T. Sun worshippers in Jerusalem. Although the worship of Baal and other similar deities was no doubt a corruption due to the personification of the great orb of day, it does not seem that, in this passage, the prophet intends to denounce that form of idolatry. It appears that actual sun worship, which we know to have been practised among the Persians, obtained in the time of Ezekiel at Jerusalem, though it is scarcely credible that it took place literally in the circumstances depicted in the context. I. THE SUN WORSHIP ITSELF. Of this it is enough to say that it is creature worship, and is therefore dishonouring to the Creator who kindled the sun in the firmament, and who is himself the eternal, uncreated Light. II. THE SUN . 1. They included the priesthood; for the five and twenty here mentioned were doubtless the heads of the twenty-four courses, with the high priest presiding over them. 2. Their attitude was indicative of profanity and defection; they are depicted as turning their backs towards the temple of Jehovah that they might face the sun as he rose in the east. III. THE EFFECTS OF SUN WORSHIP. 1. This superstition estranged the minds of those who practised it from the God who is Light, and in whom is no darkness at all; it rendered them indifferent to the Divine Law, and inattentive to the Divine service and worship. 2. It was the means of filling the land with abominations and violence, and this was especially the case when conjoined with the worship of the Phoenician sun god. 3. It thus became one of the many occasions for the arousing of the anger of God, and led to the retributions and chastenings which speedily came upon the ungrateful, unspiritual, and apostate people.—T. BY J.D. DAVIES Ezekiel 8:1-16 Gradual disclosure of human sin. The prophet notes the exact date of the vision, so that, if any doubt arose, the circumstance could be verified, so long as any one of these elders survived. These details of day and month may seem to many readers needless and tedious; yet, in an earlier day, they probably served an important purpose, and may be again useful in a future age. Even now they demonstrate with what diligent care the prophet preserved the records of Divine manifestations. The three hundred and ninety days during which Ezekiel was to be a living sign were now fulfilled. I. THE . The occasion arose out of a visit made to Ezekiel by the elders of Israel. Genuine inquiry on the part of men is always pleasing to God. If men ask after truth from righteous motive, God is prepared to meet them. The response from heaven may not be in the mode men expect, yet some response there will be. On this occasion, too, God was honoured in the person of his messenger. It becomes us to use those channels for information which God has opened. If we are at our Sovereign’s footstool, we shall not have long to wait. II. GOD’S . It was an act of grace that God should reveal himself to his prophet, so that through the prophet he might reveal himself to the elders. In every age God has chosen the most fitting agencies through which to manifest himself to men. 1. It was an exact repetition of a former appearance. This was to intimate that God’s designs had in no respect changed. There were the same splendours of majesty—the unchangeable glory—of Jehovah; there was the same appearance of radiant fire in the loins and feet, to indicate that he was about to march through the land in righteous indignation. "Verily, a fire goeth before him, and it shall be very tempestuous round about." "For he cometh to judge the earth." 2. A mighty energy was put forth. There was the form of a hand, by which the prophet was lifted up. From first to last we need Divine assistance. So feeble is human nature, that at every step we need gracious succour, both to learn and to do God’s will. We must be separated from earthly scenes—have elevation of mind—if we would see things as God sees them. 3. Personal effort. There was place and scope for the prophet’s exertion. Man must cooperate with God. "I beheld." Ezekiel must use his eyes. In that state of ecstasy to which he had been raised there is need for special activity. Human nature at present cannot long endure the ecstatic state. Golden opportunities such as these are brief. Therefore note well the precious lessons. III. THE GRADUAL OF ISRAEL’S GUILT. The glory of God was manifest in the temple. 1. In the clear light of Jehovah’s presence we see the real character of sin. The eye of man needs the medium of light through which to discern objects; and a special revelation of God is required in which to discover the turpitude of sin. It was when God came near to Job that this exemplary man exclaimed, "I abhor myself." It was when Christ first revealed his glory to Peter that he put up the prayer, "Depart from me; for I am a sinful man, O Lord." 2. All forms of idolatry provoke God’s jealous anger. We take this "image of jealousy" as an allegorical representation of the many sided idolatry of Israel. Whatever forms their idolatries assumed, they all had this in common—they usurped Jehovah’s place; they supplanted his authority. In stupendous condescension, God speaks to us after the manner of a man. As the strongest passion which fallen man knows is jealousy, so God represents this as the picture of indignant sentiment in his own breast. He sets high value on our human love. It is the most precious thing we can give him. Hence, we wound him in the tenderest part when we erect a rival in his place. This is a root sin. 3. Sin becomes most heinous of all sin when committed in the temple. God’s dwelling place on earth is designed to be a fount, whence streams of blessing may flow to every province of our human life. To defile this fount is to send a stream of pollution into the domestic, commercial, and political life of the nation. If there be idolatry in the temple, there will be idolatry in the home; there will be disorder everywhere. The sanctuary will always be a source of life or of death to the whole empire. 4. God’s disclosures of our sin are gradual. This method has two advantages: (1) It gives us a clearer conception of the magnitude and the degrees of sin. (2) It serves to deepen impression, while it does not overwhelm us with despair. If we desire to know the truth respecting our sin, God’s Spirit will lead us from point to point, so that we may have an ever-deepening sense of our iniquity. IV. THE OF ISRAEL’S OFFENCE. 1. Its secrecy. The prophet had to break through the wall in order to discover it. Men will often indulge secretly in sins which they are ashamed to commit openly. The censure of our fellow men is often a useful deterrent. The opinion of others is a mirror, in which we see ourselves. Every man has his "chamber of imagery" within. Idolatry in the heart precedes the idolatry of temple worship. Can we not find some image of evil painted on the wails of our imagination—some form of mammon, or pleasure, or self? Therefore "keep thy heart with all diligence." 2. The deceitfulness of sin. It had blinded men’s eyes to the fact of God’s presence—to the fact of certain discovery and certain retribution. A growing acquaintance with sin convinces us of its many wiles to deceive. Few men venture to sin until they forget God’s omniscience; and the habit of forgetfulness leads swiftly to atheism. 3. The sin was spread by most pernicious example. The men who ought to have been beacons and bulwarks against idolatry were pioneers in iniquity. Men holding high rank, whether in Church or in state, cannot sin as others do. Their influence is enormous, and it is inevitable that they lead others to heaven or to hell. Every station has its responsibilities. If, in Israel, the princes and elders had set a high example of pious obedience, in all likelihood the fortunes of the nation had been retrieved. If the helmsman be blind, there is small chance for the safety of the ship. 4. This sin is seminal; it soon produces a brood of other sins. Idolatry blossomed into sensual lust—into vice, disorder, and violence. The idolatries of the heathen suited the popular taste, because they did not curb natural inclination; gave a dangerous licence to every sensual and selfish passion. They who have driven from the heart the love of God are soon filled with every vile affection. They who have ceased to fear God soon cease to have any regard for others’ weal. Sin rapidly generates a swarm noxious vices. The women who wept for Tammuz at the door of the temple were, without doubt, living in shameless prostitution. To depart from God is to run into every excess of iniquity. The more we examine the matter, the more flagrant and aggravated human sin appears. Superficial observers may talk of sin as a mere bagatelle; but they who search out the matter conclude that language is too poor to describe the cursed thing. It is the heaviest calamity that can rest on a human being; worse than poverty, or pain, or ill-repute, or desertion, or death: "He is in danger of eternal sin."—D. Ezekiel 8:17, Ezekiel 8:18 Men co-assessors in judgment with God. In saving men from sin, God qualifies them for the highest offices in his kingdom. "They shall sit upon thrones, judging the twelve tribes of Israel." I. GOD GIVES US, IN STAGES, HIS VIEW OF HUMAN GUILT. Without question, we should take very low and imperfect conceptions of sin, unless God revealed to us the facts in the moral department of existence. By such means, God condescends to train us for companionship with himself, and for high office in his realm. "Know ye not that we shall judge angels?" II. GOD SHOWS US FURTHER THE EFFECTS OF HUMAN SIN. 1. Its inexcusableness. It is not committed from want of knowledge. Those in Judaea who had the clearest access to knowledge respecting God yielded to idolatry. 2. Its effect upon others. All sin is contagious; and when exhibited in the lives of learned and official personages, it has peculiar fascination. The mystic force of influence diffuses it far and wide. 3. Its penetrative power. It touches and taints every part of man’s nature—body, soul, and spirit. It defiles every department of human life and interest—agriculture, commerce, literature, legislation, the household. 4. Its cumulative energy. It grows worse and worse, until every restraint is broken down, and all sense of shame is destroyed. Open defiance of God is the last phase of iniquity. III. GOD SUMMONS OUR TO ASSESS THE GUILT. God appeals to his prophet for his estimate of the case. "Hast thou seen this, O son of man? Is this a light thing?’ Our judgment, our reason, our moral sensibility, our conscience, have been conferred upon us for this selfsame purpose, viz. that we should condemn what is evil and approve what is good. Under certain circumstances it is our duty not to judge; as, for instance, when all the facts of the case are not within our possession, or when sympathetic help is better than critical examination, or when our judging faculty is better exercised about ourselves than about others. Our good, and the world’s advantage, must be our guide when to judge and when not to pass a judgment. IV. GOD DESIRES TO HAVE OUR IN HIS . He puts great honour upon men in making them partners with him in the highest offices of the heavenly state. God is no lover of monopoly. As his creatures become fitted for eminent office and honour, he promotes them. To give them pleasure is to give himself pleasure. If any of his creatures become as wise and pure and good as he is, he will not repine. He calls us his sons and daughters; and inasmuch as the relationship is real, he loves to have our companionship, ay, and our hearty approval of all that he does. When Christ shall sit as Judge, in glorious state, we are told that all the holy angels shall sit with him. And if he will come to "be admired by his saints," he will desire to have admiration for his deeds as well as for his Person. "He shall be justified" by his people "as often as he judges."—D. BY W. JONES Ezekiel 8:1-6 The vision of the image of jealousy. "And it came to pass in the sixth year, in the sixth month," etc. This and the following three chapters are one discourse, or the record of one vision. In this chapter we see how the prophet was transported in spirit to the temple at Jerusalem, and caused to behold the open and the secret idolatrous abominations of which the people of Israel were guilty. Several portions of these verses have already engaged our attention in other connections. Moreover, Ezekiel 8:1-4 are merely introductory to the vision; but the following points may perhaps be considered by us with advantage. I. THE ELDERS SEEKING COUNSEL OF THE PROPHET OF THE LORD. "I sat in mine house, and the elders of Judah sat before me." It has been suggested that this was on the sabbath day, and that the elders were accustomed to meet thus on that day to hear the Word of the Lord from Ezekiel, and to unite in the worship of the Lord their God. But others are of opinion that the occasion was an extraordinary one, and that they were assembled to seek counsel or comfort from the prophet. Whatever the occasion might have been, there can be but little doubt that they were endeavoring to obtain some communication of the Divine will. Thus in the troubles of their captivity, when removed from their temple, and deprived of the regular ordinances of religion, these elders of Judah seem to have been more attentive to the prophet of Jehovah than they were when they had their religious privileges in fall. When the vision had become rare, it was prized. It is our sin and loss that our blessings are often not justly and adequately valued until we have lost them wholly or in part. "What we have we prize not to the worth, Whiles we enjoy it; but being lack’d and lost, Why, thee we rack the value; then we find The virtue, that possession would not show us Whiles it was ours." (Shakespeare.) This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 9:1 He cried, etc. The voice comes, as before, from the human form, seen as a theophany, in the midst of the Divine glory. Cause them that have charge over the city. The noun is an abstract plural, commonly rendered "visitation" (Isaiah 10:3; Jeremiah 11:23, and elsewhere). Here, however, it clearly stands for persons (just as we use "the watch" for "the watchmen"), and is so used in Isaiah 60:17; 2 Kings 11:18 (comp. Ezekiel 44:11). The persons addressed are called "men," but they are clearly thought of as superhuman; like the angels who came to Sodom (Genesis 19:1); like the angel with the drawn sword in 2 Samuel 24:16; 1 Chronicles 21:16. His destroying weapon. The word clearly implies something different from a sword, but corresponds in its vagueness to the Hebrew. In 1 Chronicles 21:2 the Hebrew for "slaughter weapon" implies an instrument for crashing into fragments, probably an axe or mace. A cognate word in Jeremiah 51:20 is translated "battle axe," and the LXX. gives that meaning here, as also does the margin of the Revised Version. Ezekiel 9:2 Behold, six men, etc. The man clothed with linen brings the number up to the sacred number seven, as in Zechariah 4:10; Revelation 1:16,Revelation 1:20; Revelation 15:6. He is over them rather than among them, and answers to the scribe who appears so frequently in Assyrian sculptures, as the secretary who counts the prisoners that have been taken in battle. They come from the north, the region from which the vision of Eze 1:4 had come, in which, in the nearer vision of Eze 8:4, the prophet had seen the same glorious presence. They appear, i.e; as issuing from the Divine presence to do their work of judgment. Possibly. as in Jeremiah 1:1-19; there may be an allusive reference to the fact that the Chaldeans, as the actual instruments of their judgment, came from the same region. The gate in question was built by Jotham (2 Kings 15:35). The captain of the band is arrayed in the "white linen" of the hosts of heaven and of the priests on earth (ποδήρης in the LXX.; comp. Le Jeremiah 6:10; Jeremiah 16:4; Ezekiel 44:17; Daniel 10:5; Daniel 12:6). A writer’s inkhorn. Through all the changes of Eastern life this has been the outward sign of the scribe’s office. Here it is obviously connected with the oft-recurring thought of the books of life and death in the chancery of heaven (Exodus 32:32; Psalms 69:28; Psalms 139:16; Isaiah 4:3; Daniel 41:1; Philippians 4:3). It was to be the work of this scribe (Jeremiah 1:4) to mark such as were for death to death, such as were for life to life. The LXX; misunderstanding the Hebrew, or following a different text, gives, not "a writer’s inkhorn," but "a girdle of sapphire." With all the precision of one who knew every inch of the temple courts, the priest-prophet sees the visitants take their station beside the brazen altar, probably, as they came from the north, on the north side of it. Ezekiel 9:3 Was gone up; better, went up. The prophet saw the process as well as the result. The "glory of the Lord" which he bad seen (Ezekiel 8:4) by the northern gate rose from its cherub throne (we note the use of the singular to express the unity of the fourfold form), as if to direct the action of his ministers, to the threshold of the "house." This may be connected also with the thought that the normal abiding place of the presence of the Lord had been "between the cherubim" (Psalms 80:1) of the mercy seat, but that thought seems in the present instance to be in the background, and I adopt the former interpretation as preferable. Ezekiel 9:4 Set a mark upon the foreheads, etc. The command reminds us of that given to the destroying angel in Exodus 12:13, and has its earlier and later analogues in the mark set upon Cain (Genesis 4:15), and in the "sealing" of the servants of God in Revelation 7:3. Here, as in the last example, the mark is set, not on the lintels of the doorposts, but upon the "foreheads" of the men. And the mark is the letter tau, in old Hebrew, that of a cross + , and like the "mark" of mediaeval and (in the case of the illiterate) of modern usage, seems to have been used as a signature, and is rightly so translated in the Revised Version of Job 31:35. Jewish writers have accounted for its being thus used, either (1) from its being the last letter of the Hebrew alphabet, and thus denoting completeness, or (2) from its being the first letter of the word thorah (Law); or (3) from its standing in the same position in the Hebrew word for "thou shalt live." Christian writers have not unnaturally seen in it a quasi-prophetic reference to the sign of the cross as used by Christians, and it is possible that the use of that sign in baptism may have originated in this passage. That was to be the sign of the elect of God in the midst of a world lying in wickedness. Possibly in older as in later forms of idolatry (as eg. in the cultus of Mithras, Vishnu, Sehiva), the votaries of this or that deity may have been distinguished by some outward note of this kind; but of this, though suggested by Currey, I do not find any evidence. It is clear, however, that there could be no anticipation of the Christian symbolism in the minds of Ezeldel or of his hearers. The "mark" was to be placed on all who were still faithful to the worship of their fathers, though they could show their faithfulness only by lamentation of the national apostasy. Such, of course, were Jeremiah, and Baruch, and Ahikam, and Shaphan, and Gedaliah, and others, and such as these Ezekiel may have had present in his thoughts. Against all others (verse 5) they were sent forth with unsparing severity. Ezekiel 9:6 Begin at my sanctuary, etc. It was fitting that the spot in which guilt had culminated should be the starting point of punishment. There seems something like a reference to this command in 1 Peter 4:17. In each ease judgment "begins at the house of God." So the dread work began with the ancient men, or elders, of the same class, i.e; if not the same persons, as those in Ezekiel 8:11. Ezekiel 9:7 Defile the house, etc. What Ezekiel saw in vision was, we may well believe, fulfilled literally when the city was taken by the Chaldeans. The pollution of the temple by the bleeding corpses of the idolatrous worshippers was a fitting retribution for the worship with which they had polluted it (comp. Ezekiel 6:13). Ezekiel 9:8 I fell upon my face, etc. The ministers of vengeance and the prophet were left in the courts of the temple alone. His human, national sympathies led him, as they led Moses (Numbers 11:2; Numbers 14:19) and St. Paul (Romans 9:1-3) to undertake the work of intercession. With the words which had been the keynote of Isaiah’s prophecies, probably present to his thoughts (Isaiah 37:32, et al.), he asks whether Jehovah will indeed destroy all that remnant of Israel (comp. Ezekiel 11:13) who might be as the germ of hope for the future. Ezekiel 9:9 Then said he unto me. The answer holds out but little comfort. The iniquity of the house of Israel and Judah (we note the coupling of the names though Judah only was the immediate subject of the vision, as if his prayer had gone up for the whole body of the twelve tribes) was immeasurably great. Not idolatry only, but its natural fruits, bloodshed and oppression, had eaten into the life of the nation (comp. Ezekiel 7:11, Ezekiel 7:12; Ezekiel 8:17; Ezekiel 22:25). And these evils had their root in the practical atheism of the denials which had been already uttered in Ezekiel 8:12. and which are here reproduced. The unpitying aspect of God’s judgments is, for the present, dominant, and the work must be thorough. One notes how the despair of the prophet leads him to forget those who were to have the mark upon their foreheads, who were indeed the true "remnant." Like Elijah, he does not know of any such (1 Kings 19:10); like Jeremiah, he searches through the streets of Jerusalem, and cannot find one righteous man (Jeremiah 5:1). Ezekiel 9:11 And, behold, etc. The speaker in the previous verses had been none other than the Presence which remained upon the cherubic lotto, while the seven ministers did their work. The captain of the seven now returns to report, as an officer to his king, that the work has been accomplished. . A writer’s inkhorn. Here was a singular contrast. When Jerusalem was about to be given over to slaughter, six armed men went forth for the work of destruction, their accoutrements and military bearing quite in harmony with the dread circumstances of the day; but accompanied by a most incongruous companion, a civilian, one of the city clerks, perhaps, with no better ammunition than an inkhorn. When, however, the work of this man of ink is apparent, his function is seen to be of supreme importance in regard to the events of the day; for he it is who is to set a mark on the foreheads of the penitent, which is to save them from the otherwise indiscriminate slaughter. I. THE OF THE INKHORN. Writing was but slenderly used in those early days; yet even then the pen was known and used. Since that distant age how greatly has its power extended! It is now par excellence the tool and weapon of civilized society. From the inkhorn go forth influences that encircle the globe and endure to many generations. The writer at his desk uses his magic fluid as an elixir vitae for ideas which would otherwise he still born and be speedily buried in oblivion. By means of this potent agency he is able to give body and endurance to the fleeting fancies of the hour. The greatest truths are thus preserved and transmitted. If there had been no inkhorn, we should have had no Bible. Civilization has grown up on the food of literature. The sword destroys; the pen creates. When the work of the warrior is lost in the wreck of ages, the work of the writer still endures. The victories of Nebuchadnezzar have left not a shadow behind them; but the Psalms of David are more powerful today than when the sweet singer of Israel first chanted them to his shepherd’s harp. II. THE MISSION OF THE INKHORN. This fearful power of writing may be put to hurtful or frivolous uses. It may disseminate poisonous ideas. Bad literature is worse than the plague. In private life the pen may record scandal that had better have been forgotten; it may write spiteful words that will rankle in the mind of the leader who peruses them long years after the heedless writer has forgotten that he ever committed the folly of putting them to paper. The power of the pen is a warning to the humblest writer to beware of what he sets down. But there is a noble use of this power. The man with the inkhorn in Ezekiel’s vision was to mark the penitent, and so to secure their being passed over in the great slaughter by the men of the sword. It is nobler to save than to destroy. The arts of peace are better than the science of war. Pure literature should be a saving and protecting influence. They who have the thoughts of God written on their minds and hearts may be said to be marked against the advent of the destroyer. All who have the gift or the vocation of writing are called to a career which should be one of help to their fellow men. The literary man is tempted to be indolent and selfish, to dream his life away without coming into contact with the misery of his fellow men, and without doing much to alleviate that misery. Ezekiel’s man of the inkhorn, however, is to leave his desk and walk through the streets. He is to use his ink to save his fellows. When a city is perishing it is no time to write idle sonnets. III. THE OF THE INKHORN. The man with the inkhorn was required to give an account of his use of it (see verse 11). This is a talent which the great Master expects to be used for his glory. Abuse of it is sin. Now, there are special temptations to such an abuse. 1. The love of fame. This leads to writing what will be admiral rather than what is good and true. 2. The greed of money. The gift of writing is prostituted to a shameful use when a man writes for pay contrary to his conscience and his convictions. 3. The sense of power. A writer is tempted to set down striking words, even if they should not be quite true, or though, perhaps, they should needlessly pain some fellow man. Smartness is often cruel. Writing, like every other act of life, needs to be consecrated to Christ and executed for his glory. The mark upon the forehead. I. THE ARE TO HAVE A MARK UPON THEIR . "The men that sigh and that cry for all the abominations" are to be marked on the forehead by the man with the inkhorn. God looks for confession of sin and repentance. He does not expect primitive innocence, because we have all lost that fair grace of Eden; but he desires to see our admission of guilt and our sorrow for sin. The penitent publican is accepted (Luke 18:13). The woman who washed Christ’s feet with her tears is forgiven (Luke 7:37-48). Such a condition involves certain experiences. 1. A recognition of the fact of guilt. We are often just blind to sin. It is one great step gained when we abandon excuses and admit the charges God has against us. 2. A sense of sorrow for sin. These men "sigh." It is worse to admit guilt and to pride ourselves in it, or regard it with indifference, making light of sin, than to be ignorant of its enormity. 3. A public confession. These men "cry." They are known among their companions as penitents. Such are the men whom God marks. II. THE ARE TO BE SAVED BY THE MARK ON THEIR . When the slayers go about with their swords they are to spare all who have the mark. The use of this inkmark on the forehead is like the use of the blood smeared on the doorposts of the Hebrews on the night when the destroying angel went about to slay the firstborn of Egypt. God does not punish indiscriminately. In the midst of wrath he remembers mercy. There is a way of escape from Divine vengeance. When we repent of our sin he is ready to forgive and save. 1. The mark is set by a Divine command. The penitent do not mark themselves, nor do they mark one another. There may be wolves in sheep’s clothing in Christ’s flock. The seeming penitent may be a hypocrite; but "the Lord knoweth them that are his." 2. The mark is conspicuous. "On the forehead," not on some hidden part of the body. There can be no mistake about it. Men may be disowned by their brethren, but God will not forget his own. III. THE MARK OF THE IS TYPICAL OF THE GRACE OF CHRIST. This whole scene is visionary. We may find in it illustrations of more than the people of the time guessed, or even the prophet himself dreamed. According to the best interpretation of the text, the mark seems to have been a cross. The penitent had the sign of the cross drawn in ink upon their foreheads. In Egypt the Hebrews sprinkled blood on their door posts. Look at these two symbols—a cross; sprinkled blood! Both are for the same object—to secure deliverance. Surely we have here, at least, most apt illustrations of the Christian redemption. No mere inkmark of the cross, nor sacramental wine, can effect spiritual deliverance. But the cross and blood of Christ, i.e. the giving of his life for us and to us, secure our salvation. We must see to it, however, that this cross, this "mark of the Lord Jesus" (Galatians 6:17), is on each one of us individually. Beginning at the sanctuary. The apostles, when entering on their missionary labours, were to "begin at Jerusalem" (Luke 24:47). The destroying messengers were to begin their direful work at the sanctuary. I. THERE IS NO IN THE . Some might flee to the holy shrine as to an asylum. This was done at heathen temples, and later at Christian churches, and no doubt in rude, violent ages, the pause of vengeance which such places afforded, like the use of the "cities of refuge" for the innocent manslayer, would then serve the purpose of justice. But this would be needless with God, because he is never hasty nor unjust, but slow to anger, and only taking just vengeance. Moreover, the asylum can never be a permanent protection for the guilty, and Ezekiel’s Jews at the temple are guilty. 1. No holy place can secure us against God’s wrath. We are not saved by attending church. The bad man who dies at church will go to the same fate that would have awaited him if he had dropped dead in his familiar haunts of debauchery. 2. No holy office will secure us without holy living. They who minister at the altar are not spared because of their sacred function. Priests share the doom of laity. Dante and Michael Angelo locate bishops in hell. The cardinal’s hat appears in Fra Angelico’s picture of the prison of lost souls. We shall not escape the punishment of our sins by putting on clerical vestments. II. THE GUILT IS FOUND IN THE . No doubt the punishment was to begin there because the worst sin was practised in that place. The previous chapter gives an account of the abominations of the "chambers of imagery" in the temple. Many things concur to make the sins of the sanctuary great. 1. They are sins committed against light. The sins of Christians are worse than the same deeds done by the heathen, because Christians know the evil of them. People brought up under religious influences have not the excuse which may be pleaded for the poor waifs and strays of the streets. 2. They are sins committed by men who profess better things. Hypocrisy is thus added to the guilt of the offences themselves. 3. They are stumbling blocks to others. Where a good example is looked for, people see the shame of a hypocritical pretence. This is enough to destroy all faith in religion. 4. They are dishonouring to God. The holy place is desecrated. Where God should be most honoured his Name is most outraged. III. THE DOOM OF THE IS A WARNING TO THE WORLD. The beautiful temple of Solomon was burnt; Jerusalem itself was destroyed; the Jews were scattered. These things were done in part for our warning. They show that great guilt will surely bring great punishment. They make it evident that no favouritism will prevent God from punishing the guilty. The members of a Christian Church will have no immunity on account of their membership, nor will pious phrases condone impious deeds. The bosom of destruction wilt make a thorough search of the most secret refuges when God does begin the dreadful work. Let us flee from the sanctuary to the Saviour. The temple defiled. The Jews had a horror of death, and regarded a corpse with disgust as an unclean thing, the presence of which would defile the most holy place, and the touch of which would render unclean any person who came in contact with it. Therefore a massacre in the temple would defile that sanctuary in the eyes of the nation by filling it with scenes of death, and strewing its courts with abhorred dead bodies. The irony of such a conception lies in the fact that the aggravated abominations of idolatry and vice which brought down this fate on the doomed temple had not been regarded as any defilement. So it was when the Jews feared to enter Pilate’s palace lest the consequent defilement should prevent them from eating the Passover, although the stain of murder on their consciences was not reckoned to be any impediment (John 18:28). Thus men strain out the gnat and swallow the camel. I. SIN LEADS TO AN UNDUE OF THE TO THE . 1. This is caused by the deadening influence of sin. The once keen conscience is blunted, and the perception of real evil dulled, so that what should be regarded with loathing is tolerated with indifference. At the same time, the conventional standards by which questions of outward propriety are measured remain undiminished. The loss of the higher standards then gives these lower ones a fictitious supremacy. The fog which hides the eternal mountains of Divine righteousness magnifies the petty hillocks of human opinion. 2. This is illustrated in all phases of experience. Not only is more thought of external than of internal defilement in religion; external things generally take the lead. The punishment of a sin is more considered than the evil of the sin itself. Shame is treated as worse than guilt. The word "character" comes to be transferred from interior disposition to public reputation. A social stigma is dreaded, while undiscovered sin is harboured complacently. II. REAL IS MORAL AND . It is those things which proceed out of a man that defile him (Matthew 15:18), because they spring from the centre of all true evil, the heart of man. 1. The sanctuary of worship is only defiled by the corrupt conduct of the worshippers. Pompey could not really defile the sacred courts by trampling rudely over the holy ground. The true abomination of desolation was the sin of the Jews. A church is desecrated by worldliness and evil thoughts in the worshippers. 2. The temple of the body is only defiled by unholy conduct. It is a mere symbol of this defilement when contact with a corpse is thought to render the person unclean. Contact with sinful occupations is the real defilement. When this temple of the Holy Ghost is turned into a depository of evil, its glory departs. It is not the dead flesh of a corpse, but living carnality that defiles. When this rottenness is cut out no external defilement can hurt, for then "to the pure all things are pure." III. THE OF IS OUTWARD SHAME. The Jews are to have the temple defiled in this external manner as a punishment for the previous moral degradation of it. In the end sin blossoms into shame. The commission of sin may be hidden, but the punishment of it will be public. In God’s great day the secrets of all hearts will be revealed. Then hypocrisy will cease, and the external will be a true index to the internal The defiled soul will be seen in a foul body; the corruption of heart will be punished by the degradation of all things that a man prizes. The only way of escape is by a previous confusion of the soul corruption, and the cleansing of the heart from its defilement through the grace of Christ (Psalms 51:7). Ezekiel 9:10 The inexorable God. We are so accustomed to dwell upon the forbearance, long suffering, and merciful disposition of God, that the inexorable character of his righteousness is not sufficiently considered. There are conditions in which he cannot show mercy. I. GOD WILL NOT SPARE THE . He pardons on condition of repentance. "If we confess our sins, he is faithful and just to forgive us our sins" (1 John 1:9). But if we will not humble ourselves to admit our guilt, nor cease to court and favour the things that God hates, it is simply impossible that he should regard us with complacency. II. GOD WILL NOT SPARE ANY PERSONS. The perpetual fallacy of Israel lay in considering itself a privileged nation, sure of the favour of God in spite of its own unfaithfulness, instead of understanding that it stood under covenant relations with him which involved a loyal observance of certain conditions if the Divine blessings were to be received. Christians are in danger of flattering themselves with a similar delusion, nod cast off his own people the Jews when they were faithless. God will cast off a faithless Church. Christians who break away from Christ will merit and will receive the "wrath of the Lamb." Those in highest positions in the Church will find. no immunity. No excuses will be available for real guilt. III. GOD WILL NOT SPARE ANY SIN. He means to destroy sin. If the sinner hold to it and identify his fate with it he must come under the destruction. If he cast it off as an alien, hateful, deadly thing—a viper that he has plucked from his bosom—God will destroy the sin. In the discipline of the Christian life God is always fighting against sin. He will not cease till he has killed the last of the vile brood of the serpent. Christ has come as the friend of the sinner, and therefore as the enemy of his sin. "He will throughly purge his floor," etc. (Matthew 3:12). IV. GOD WILL NOT SPARE ANY NEEDFUL . It hurts the kind parent to have to chastise his son. Yet it would be an unkindness and a selfishness to spare himself the pain of inflicting wholesome punishment. The surgeon has a steadier hand than the soldier. His knife is more inexorable than the sword of war. The very fact that it cuts to heal makes it the more strong and certain. "Whom the Lord loveth he chasteneth" (Hebrews 12:6). Therefore the chastisement which love inspires is the more certain to fall. V. GOD DID NOT SPARE HIS OWN SON (Romans 8:32.) In the sacrifice of Christ God showed the firmness and strength of his love to us. A weak and soft love would not have gone to so great a cost. Even the tears of Gethsemane did not move the inexorable God, though, of course, this was really with the consent of Christ, who freely gave himself for as, and to whom therefore no wrong was done. The completed task. A man with an inkhorn had been sent round Jerusalem to set a cross on the foreheads of all penitent persons, and so to mark them for protection against the terrible coming slaughter. This pleasant task had been performed, and the messenger now returned, saying, "I have done as thou hast commanded me." These words are a suitable motto for a completed task. I. THE SERVANT OF GOD IS TO DO AS HIS MASTER HIM. He is not only required to serve, he is also required to obey; i.e. he is not merely to work for the benefit of his Master, he is to do what his Master wishes. Thus obedience is more than service; and it is harder of performance. 1. He should have a single eye to his Master’s will. Possibly this may be contrary to his own inclinations, and even opposed to what he imagines would be most serviceable towards the end in view. Men may criticize, advise, mock, threaten. The servant of God must be ready to reply with St. Peter, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye," etc. (Acts 4:19). The will of God—in the revelation of the Bible, the example of Christ, and a man’s own conscience—is the one sole authority. With the enlightened liberty of Christianity this does not come as a blind law, but appealing to conviction. Yet still, when thus we know the right, there is an end of the matter. The servant of God is then like the famous Six Hundred. 2. He has only to accomplish his Master’s will. The man with the inkhorn has simply to mark the penitent—not to rescue them, build a castle in which to hide them, fight on their behalf, The Christian soldier is to preach the gospel to every creature. The results he must have with God. Moreover, each is just to do his own part, and not to distress himself because he cannot also do his neighbour’s work. The terrible burden of the world would seem less if we realized our responsibility as lying just in obedience. II. THE JOY OF THE SERVANT OF GOD IS IN THE TASK HIS MASTER LAYS UPON HIM. God does not put upon his servants harder work than they can perform by his aid. Now we have to face our tasks, and perhaps they appear toilsome and formidable. It will be a most happy thing to be able to look back upon them as accomplished. Not, indeed, that any one perfectly fulfils the Master’s commands. Christ alone could cry, in the fullest sense of the words, "It is finished!" (John 19:30). Yet St. Paul could say, "I have fought a good fight, I have finished my course, I have kept the faith" (2 Timothy 4:7). And Christ will welcome his true steward with the words, "Well done, good and faithful servant" (Matthew 25:23). 1. There is the joy of accomplishment. The task of a Sisyphus is one of the tortures of Tartarus. The aimlessness of the walk of the treadmill gives the sting to the convict’s punishment. There is a joy in accomplishment. Each stage passed, each height climbed, each task done, brings its own joy—a joy of which the indolent can have no conception. The true servant will say - "And I will ask for no reward, Except to serve thee still." 2. There is the joy of the Master’s approval. Christ makes obedience the condition of his friendship (John 15:14). BY J.R. THOMSON The mark of spiritual concern. The defection and idolatry already described in the previous chapter could neither be disregarded nor unavenged. A nation that bad enjoyed privileges so conspicuously great as Israel, and that had, in spite of all such privileges, apostatized from the God to whom they owed everything that distinguished them from the surrounding nations, had written its own sentence of condemnation. But the Divine retribution is never undiscriminating. The laws of national life are such that the righteous are often slain with the wicked; but their calamity is not a sign of Divine displeasure. And above this earth, upon which anomalies are ever witnessed—anomalies calling for both submission and faith—there is a region where perfect discrimination is ever exhibited. This passage teaches a precious lesson. The Judge of all the earth will do right; he will separate the wheat from the chaff. "The Lord knoweth them that are his." They bear his own mark, the impress of his own seal. They shall be delivered in the judgment that shall overtake the disobedient and rebellious. The Divine Priest of salvation himself gives the direction, "Come not near any man upon whom is the mark!" I. THE OF MORAL IN A . The various idolatries that had been brought into Jerusalem had led the population of that city into error and sin. Even in the neighbourhood and the precincts of the temple itself the worship and the practices of the heathen prevailed unchecked. A holy God, and commandments righteous and pure, were forsaken for deities and for rites which were the expression of human degradation and corruption. Where is the community in which there is nothing parallel to the state of things at Jerusalem in the time of Ezekiel? Wealth, luxury, pleasure, a worldly standard of judgment and of life, are too often substituted for the lofty and exacting religion of the Lord Jesus Christ. With irreligion come vice and crime in varying forms. Abominations are wrought in every great city in Christendom at which angels may weep. II. THE OF GOD. The six men with the battle axes, whom the prophet saw in his vision, were directed to execute a righteous sentence upon the inhabitants of the city; they were without pity to slay the sinful and rebellious of every age and every class. There is something awful in the resolve of the Lord, as recorded by the prophet, "I will recompense their way upon their head." No one who has studied the history of the nations of the earth will question the action of a retributive Providence. In the facts which meet us there is indeed much that perplexes us; but we are not left in doubt as to the fate of the selfish, the worldly, the unjust, the cruel, the voluptuous, in a word, the idolatrous, those who forget and forsake God. However it may be hereafter, there is no room for questioning how it is in this world with those who rebel against God. III. THE WITH WHICH IS TOO . Such indifference is sometimes justified by argument: as when men say that the world’s sin is fated and inevitable, and that it is needless and useless to trouble ourselves concerning it. But generally this is merely a sign of selfishness and hardness of heart. Men shut their eyes and deafen their ears to the evidences of prevailing sin; to recognize it would disagreeably disturb them in their pursuits, their pleasures, their dreams. IV. THE AND TO THE TRUE PEOPLE OF GOD BY THE OF . There are those, thank God, in every community of professed Christians who are not unaffected by the abominations which are done. They mark their sense of prevailing sin by their protests and rebukes, by their confessions and prayers, by their practical efforts for the improvement of their fellow men, and especially by their zeal in the proclamation of the gospel and in the furtherance of all means employed to bring before the minds of sinners the character, the ministry, the redeeming work of him who came "to seek and to save that which was lost." V. THIS CONCERN A MARK OF GOD’S SPECIAL FAVOUR, AND A SIGN OF FUTURE . It was a common practice, and indeed still is, in the East, to set a mark upon the forehead of the deity worshipped, and upon the forehead of the worshipper. The practice is alluded to in other passages besides this in Ezekiel. The priest and intercessor placed the sign upon those who sighed and cried because of the abominations; and they were exempted from the general calamities and destruction. In this provision is a great spiritual truth. We should commit a mistake did we understand an outward and visible sign merely. This may be present or absent. It is the Lord’s own prerogative to mark his own people, to recognize their earnest spiritual concern, to assure them of his own favour and approval as partaking the sentiments, if it may so be expressed with reverence, of his own nature, and to secure them for the coming tribulation, to hide them as in the cleft of the rock, and to enrich them with the blessings of eternal salvation. There is no truer mark of the Divine Spirit than sorrow for prevalent sin, and solicitude for the cause of truth and righteousness.—T. Begin at the sanctuary! The vision which Ezekiel saw, and which brought vividly before his mind the moral state of his country’s metropolis, contained no feature more painful than the representation of the idolatry prevailing in the very precincts of the temple itself. He saw twenty-five men, apparently representing the priesthood, turning their backs towards the temple of the Lord, and their faces towards the east, and worshipping the rising sun. Upon these, as the most flagrant and inexcusable offenders, the righteous retribution first fell. Those most highly privileged are by that very fact most evidently responsible; and unfaithfulness upon their part deserves and will receive sorer condemnation. I. THOSE IN ARE BOUND TO , , AND IN THE OF MORAL . A profession of religion, much more occupation in the ministrations of religion, imposes a peculiar responsibility; for religion is essentially in antagonism to error, to superstition, and to vice. Yet there have been periods in which ministers even of the true religion have been lax in their own conduct, and have connived at prevailing error. There is an obligation on the part of every one who, by reason of office, employment, and public position, is a representative of Christianity, to aim at the prevalence of Christian principles throughout the community. II. THOSE WHO, BEING OF , ARE YET AND IN THE OF SIN, ARE IN A SPECIAL MANNER OBJECTS OF DIVINE . It is not only in privilege and blessing that the sanctuary takes precedence. Unfaithfulness there is observed and reprehended as sin of the first magnitude. Retribution begins at the sanctuary. How should they be clean who bear the vessels of the Lord! God is indeed forbearing towards the failings and infirmities of his true servants. But the insincere and hypocritical are the objects of Divine aversion; those of such character who occupy positions of prominence and influence are regarded as abusing their position and as forfeiting all claim to confidence. III. THE IN THE ARE THE FIRST TO FEEL THE NATION’S . There is a well known proverb, "Like priest, like people." A corrupt clergy encourages national degeneration. And when such degeneration issues in national calamity and destruction, it is but just that these who have fostered evil principles should be the first to suffer. This has happened again and again in the world’s history. Those who should have led the people aright, who should have enjoyed the people’s confidence and esteem, have too often been the agents in their deterioration; and when the time of trial has come, they have lust their influence, forfeited the position they abused, and paid for their unfaithfulness with the ruin of their reputation, and even with the loss of their life. The destruction which has involved a nation has begun at the sanctuary.—T. True obedience. The very word "obedience" is to some minds offensive and repulsive. Association may connect it with tyranny, and then it suggests harshness and severity on the one side, and merely compulsory submission on the other. But to the right minded no word is more welcome, for no moral quality is more honourable. The son obeys the wishes of his father; the soldier, the sailor, render immediate obedience to the word of command; to the school boy who is worthy of his advantages, his master’s will is law; the ambassador lives to carry out the instructions of the court by which he is commissioned. In fact, all through human life, especially in civilized and Christian communities, command and obedience are universal principles, binding society together. In the text we have an example of obedience rendered by one of his servants to the most high God; the profession of obedience here made is distinguished by remarkable simplicity and dignity. I. IS BASED UPON . There is natural law, which, in a certain sense, we may be said to obey, but with no voluntary adoption or choice. Being, so far as the body is concerned, subject to physical law, we are to that extent obedient without the moral quality and virtue of obedience. But law in its proper sense is the imposition of the will of a superior upon that of an inferior. Law of this kind is not always just, is not always deserving of reverence. The despot commands, and his trembling subject may obey; the slave driver commands, and the slave may from fear render unquestioning obedience. But, on the other hand, there are human relations which involve wise directions and willing compliance. And such are, in a sense, the copy of that beneficent relation which subsists between the Creator and his subject man. Mind comes into contact with mind. "I have done as thou hast commanded me." The language brings the personalities into closest contact. The obedient is impelled, not by regard for his interests or by fears lest he suffer, but by the recognition of the personal right of God. It is always well, in the religious life, to look through the Law to the Lawgiver, through the decision to the Judge, through the fatherly word to the Father himself. II. AND . Authority is not, as has sometimes been taught, an invention of human ingenuity for the promotion of human convenience. In its essence it is Divine. It is something quite different from power, and something far higher. In human nature and in human society, authority is sometimes unaccompanied by power; force even usurps its proper place. Human beings are fallible in wisdom and imperfect in goodness; and it often happens that the exercise of authority is unjust and hateful. But the authority of God is always exercised with wisdom and with justice. Obedience to man is always a qualified, whilst obedience to God is an absolute, duty. The Divine will is indeed binding, and for this reason—that the Divine judgment is always supremely excellent. In fact, every command of God is the utterance of the Infinite Reason. There is moral authority in God’s commands, which our judgment and conscience spontaneously acknowledge. III. IS MOTIVED AND BY LOVE. There is much obedience rendered by man to man, merely upon compulsion, under the influence of fear. And there are those who, under similar motives, seek to serve God. Veneration for the Lawgiver, and admiration of commandments in themselves excellent and beautiful, constrain some men to devote themselves to a life of obedience. But the distinctively Christian obedience is that which is rendered from gratitude and affection to the Saviour. When his mission to earth is truly understood; when it is perceived that it was pity which led him to undertake the work of redemption; when not only his labours, but his sufferings and sacrifice, are pondered and appreciated;—then love may well enkindle love, and those for whom Christ died may well ask what they shall render for all the benefits they receive from and through him. Who would not do anything to evince loyalty, affection, and gratitude, to a Friend so self-sacrificing, a Saviour so compassionate? Our Lord Jesus himself relied upon these motives. He did indeed claim obedience as his right: "Why call ye me Master and Lord, and do not the things which I say?" But he also asked obedience as a proof of response to his friendship: "Ye are my friends, if ye do whatsoever I command you;" "If ye love me, keep my commandments." "’Tis love that makes our willing feet In swift obedience move." IV. NATURAL TO ANY COURSE OF ACTION BY DIVINE . We have an illustration of this in the context. The special vocation of the man with the inkhorn was to set a mark upon the foreheads of the men who sighed and cried for all the abominations that were done; yet he seems also to have had charge of the officers of the city to whom was entrusted the awful task of punishment and destruction. The work of deliverance was agreeable and grateful; the work of chastisement and slaughter must have been painful and distressing. Yet in both directions the will of the rightful Lord and King was done; and the report was rendered of the fulfilment in all their completeness of the royal commands. It happens to us all now and again to be called to undertake some service from which we shrink, to which by our temperament and habits we are naturally averse. But obedience has to be rendered, not only when the commands given harmonize with our predilections, but when they arc sorely opposed to our natural or acquired tastes and inclinations. But rightful orders must be obeyed. As in the case of the Six Hundred— "Theirs not to reason why; Theirs not to make reply: Theirs but to do and die." So in the case of many a child of God, many a soldier of Christ, orders are known to be issued upon Divine authority which can only be obeyed at the risk of wealth, or reputation, or life. But such considerations have to be dismissed. Once satisfied that the commandments are Divine, the subject renders, if not a happy, yet a willing obedience. It is not to be expected that, in this imperfect state of being, obedience should always be enjoyment, though the aim of every Christian should be to say, with his Master, "I delight to do thy will, O my God!" V. YIELDS TO THE , If pleasure does not always accompany and follow true service, approval will not fail. Upon the grave of a great philanthropist may be read these lines - "He does well who does his best. Brothers! I have done my best: I am weary: let me rest." There may be something of self-righteousness in these lines. Here is an epitaph, however, which may be placed over any faithful servant of Christ— "Life’s work well done; Life’s course well run; Life’s crown well won: Now comes rest." There is, however, no reflection upon a life of obedience to compare in grandeur and beauty with that recorded to have been uttered by our Lord himself, "I have finished the work which thou gavest me to do." To have given up one’s own will, to have accepted the will of Heaven, to have toiled and suffered as an obedient son and servant in God’s cause,—this is the better part, which will endure the retrospect of life’s closing hour. VI. SECURES AND REWARD FROM THE SUPREME RULER HIMSELF. If rebellion is, in the sight of God, man’s one great error and sin, obedience is, in his sight, above all things acceptable. Every man who is saved is indeed saved by grace; but all are judged by their works. The good pleasure of the King promotes to higher service as the reward of diligence and fidelity. And there can be no words so welcome at the last as these, "Well done, good and faithful servant!"—T. BY J.D. DAVIES Ezekiel 9:1-7 The hour of judgment. As among men there are magistrates’ sessions as well as the great assizes, so also God has seasons for the local administration of justice, as well as the final judgment. In fact, God is always upon his judicial seat, always meting out justice to the various orders of his creatures. If he ceased to judge, he would cease to rule. I. MARK THE OF GOD’S VOICE. The last chapter finished with the declaration, "Though they cry in mine ears with a loud voice, I will not hear them;" this chapter begins with the statement, "He cried in mine ears with a loud voice." 1. The season for prayer was exhausted. Examination of Israel’s case had terminated. The verdict had passed, and nothing now remained but execution. Prayer on the part of the condemned, at this point, would be merely a selfish thing. It would bring no good. It would be out of harmony with God’s plans and with righteous law. 2. The voice of God subjugates and overpowers all other voices. It is a voice of creation: "He spake, and it was done." It is a voice of life: "Awake thou that sleepest!" It is a voice of judicial destruction: "Depart, ye cursed, into outer darkness!" The voice that Ezekiel heard was a loud voice. The prophet could not question its reality nor mistake its utterance. It overcame the prophet’s unwillingness to hear judgment pronounced. It drowned all dissentient voices. Nothing was heard save this. "The voice of the Lord shaketh the mountains." II. GOD’S ARE FOUND AMONG ALL ORDERS OF . This earth is not an isolated kingdom; it is a province of God’s great realm. The persons hers summoned to appear for the execution of Jehovah’s will are, without doubt, angels, though to the prophet’s vision they seemed in form like men. As we read of angels who are appointed the guardians of little children, so we learn that certain angels are ordained guardians of cities and nations. To Daniel the angel spake of "Michael, your prince"—"the great prince that standeth for the children of thy people." The history of the Hebrew people is full of instances in which the angels of God were despatched either for the rescue or for the destruction of men. The Most High is unchangeable; and inasmuch as a destroying angel had executed God’s vengeance on the idolators of Egypt, so now angels are employed to slay the idolaters in Israel. Yet there is singular economy in all God’s arrangements. The number of these officers of justice was six, so that one might issue from each of the six gates of the city. The ministers of vengeance shall neither be too many nor too few. Eventually the Chaldean armies should he God’s agents in the punishment of the Hebrews; still, these would act under the generalship of the heavenly principalities and powers. III. THE WORK OF JUSTICE SIDE BY SIDE WITH THAT OF MERCY. Along with the six officers appointed to destroy was one differently clad, whose work was to save. His clothing was the attire of peace—white linen—i.e. the dress of a true priest. Against six destroyers there was one protector, which denoted how few was the number of the faithful. They were to have a distinguishing mark in the most conspicuous place—in their foreheads. The owner of the flock will take care to put his own sign-manual on his sheep. "The Lord knoweth them that are his." In every time of trouble "he has hidden them in his pavilion—in the secret of his tabernacle will he hide them." Noah and his family in the ark; Lot and his daughters in Zoar; the early Christians sale in Pella when Jerusalem was destroyed;—these are evidences of God’s special care of his chosen. He accounts them his jewels, and in times of danger holds them in the hollow of his hand. Not only had they not connived at the idolatry, but their souls were distressed on account of it. They had besought with tears their brethren to desist from the evil thing. Their holy zeal shall have a conspicuous reward. IV. GOD’S HAVE LIKE WITH HIMSELF. God had described the emotions and purposes of his mind thus: "Mine eye shall not spare, neither will I have pity." And now he requires his officers to cherish the selfsame sentiments: "Lot not your eye spare, neither have ye pity." To be a servant of God, and the executioner of his will, we must be like minded with himself. Only such does God employ on work of high importance. Eye and heart must be as God’s. Following the tendencies of natural temperament, some servants of God would be too lenient, some too harsh. In such matters we must be sure that we arc doing God’s will, not indulging our own. Private spleen, and merely natural bias, must be completely repressed. Our feeling and temper and will must be chastened by almighty grace, in order that we may be the servants of God. His will must find a full response in our will. V. IS AND . There is no miscarriage of justice in God’s court, and in his retributions there is no excess. The equity of the destruction is seen in that it begins at the sanctuary. The ringleaders in rebellion shall be foremost in the punishment. That sacred place is sacred no longer. God has withdrawn his presence; therefore all privilege is extinguished. It had been a sanctuary for the oppressed, for the unfortunate, for the fugitive in war; but it shall be no refuge for rebels defiant against God—no refuge for sin. Mere sentiment about the traditional sacredness of the place must yield to sterner virtues—must yield to practical and primitive righteousness. Better that every sanctuary of religion be defiled with bloodshed, than that they be nests of immorality, cesspools of vice! If the reality be gone, it is a common injury to maintain the appearance. And God’s retributions will be complete. They will spare none. We may hesitate respecting the justice of destroying "little children;" yet we can repose confidently on the bosom of the eternal Father, and say, "Will not the Judge of all the earth do right?" To our limited view the administration of supreme justice may sometimes be veiled in "clouds and darkness;" but we can afford to wait the fuller disclosures of the truth. "What we know not now, we shall know hereafter."—D. Ezekiel 9:8-11 Human intercession. In every age good men have felt an internal constraint to intercede for the guilty. Love to God always produces love to men. I. FOR THE GUILTY IS . Ezekiel felt that, though surrounded by the slain, his own life had been spared. A proper sense of God’s compassion to us awakens similar compassion for others. It is a noble sentiment, and God does not discourage it. It sheds a blessing in the breast of him who cherishes it. Abraham, Moses, Jeremiah, Ezekiel, Paul, are notable examples of earnest intercessors for their fellows. II. FOR THE GUILTY SHOULD BE MADE IN GREAT . Ezekiel "fell upon his face." This was most seemly. For, on the surface of our appeal, it would seem as if an imperfect man were more possessed with pity than is God. Yet this can never be. The tiny rill can never rise higher than the fount. One beam of light can never outvie the sun. Nor can we suppose that any element of extenuation has been overlooked by the comprehensive mind of God. In fact. reflection at such time is quiescent; the intercessor yields for the moment to the impulse of feeling. Nevertheless, intercession is proper and becoming; for who can tell but that God has predetermined to grant delay or reprieve on condition that intercession be made? We must stoop if we would conquer. III. FOR THE GUILTY MUST ALWAYS BE TO THE OF . The prophet evidently had due regard to the honour of God, while he sought a reprieve for men. To blot out the very nation which he had aforetime so protected and blessed, would (in the eyes of the heathen) have been a dishonour. But the approval of the good among angels and among men was more precious, deserved more consideration, than the opinion of idolatrous nations. The well being of the universe is intertwined with the maintenance of righteousness; and, at all costs, righteousness must be upheld. Already God had provided fur the safety of the faithful few; but to the eye of the prophet the few seemed as nothing. Yet, if we had larger faith, we should have less anxiety for the Church’s weal. IV. , THOUGH , BRINGS SOME . Though Abraham, in pleading for Sodom, was apparently unsuccessful, he was not really so. No prayer is fruitless. God was not displeased with Ezekiel’s intercession. He condescended to reason with him. He showed him yet more clearly the magnitude of Israel’s sin. He showed him how that, if he did not destroy evil men, the evil men in Israel would slay the pious: "The land is full of blood." He impressed on the prophet’s heart yet more deeply the sanctity of law and equity. The severest punishment was simply "recompense"—their proper wages. By such intercession the prophet is the better equipped for his future work.—D. BY W. JONES Divine discrimination in the execution of judgment. "He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near," etc. In the preceding chapter the various forms of idolatry which were practised in Jerusalem, and by which the Lord Jehovah was provoked, were set forth; and now Ezekiel beholds in vision the treatment which God was about to deal out to the people by reason of their provocations. We observe— I. THAT THE AGENTS OF GOD’S ARE EVER READY TO EXECUTE HIS . "He cried also in mine ears with a loud voice, saying, Cause them that have charge over the city to draw near, even every man with his destroying weapon in his hand," etc. (verses 1, 2). Instead of "Cause them that have charge over the city to draw near," Hengstenberg translates, "The visitations of the city draw near;" and Schroder, "Near are the visitations of the city." These six must be angels, heavenly watchers over the city; or, perhaps, as Bunsen says, "the punishing and destroying angels," who are now to execute the Divine retribution. They are spoken of as men, because they appeared in human form, in which form angels appeared unto Abraham (Genesis 18:2). That they were angels is evident also from the fact that they formed the retinue of the "man in their midst, clothed in linen," who is "no other than the angel of the Lord, and whom we never see accompanied with any other retinue than that of the lower angels; compare for example Zechariah 1:11, etc; and Joshua 5:14, where the angel of the Lord designates himself as prince of the host of the Lord" (Hengstenberg). Many have been the conjectures as to the significance of the number of these angels. The true explanation seems to be that, with the angel of the Lord, they made the sacred number—seven (cf. Zechariah 3:9; Revelation 5:6). They were the executioners of the judgments of God upon the guilty inhabitants of the favoured city. And they were to execute it under the direction of "the man clothed in linen." For we have to regard him "not alone as appointed to the work of delivering the pious—not as standing in opposition to the six ministers of righteousness. The protection of the pious is his privilege; but the work of vengeance also stands under his control. The six are to be regarded as absolutely subordinate to him, executing the work of destruction only by his order and under his authority" (ibid.). After the execution of the judgment in this chapter, he said, "I have done as thou hast commanded me" (Joshua 5:11). And in Ezekiel 10:2, Ezekiel 10:7, he is expressly represented as the agent of the Most High in the burning of the city. Now, these angelic beings may be said to have been the agents, and the Chaldeans the instruments, in the work of slaughter. Soon as they were required for that work they were promptly at hand. And soon as they received their commands "they went forth, and slew in the city." Many are the agents and instruments which God employs; and when he summons them, they quickly respond to his call. When he commanded, the flood of waters overwhelmed the old world; and the flood of fire consumed the cities of the plain; and the earth yawned and engulfed the rebels against Moses and Aaron. In his judgments upon Egypt, frogs and flies, locusts and hail, were his ready instruments (cf. Psalms 68:1-35:43-51; Psalms 148:8). II. IN THE OF HIS GOD BETWEEN THE TWO GREAT OF MORAL . "And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him," etc. (Ezekiel 10:6). Thus in this judgment certain persons were to be spared, while the rest were cut off; and provision was made for sparing them. How were they to be divided? Upon what principle was the awful separation to be made? 1. The discrimination is in moral character. There are those who represent the great division of men as a matter of Divine choice, altogether irrespective of human character or conduct. They say that men are elect or non-elect and reprobate solely because of the determinations of the Divine will. Certainly it is not so in this case. In the Divine estimation the essential division of men is not material, social, or intellectual, but moral. Mark the character here indicated of the men who are to be preserved: "The men that sigh and cry for all the abominations, that be done in the midst" of the city. (1) Men who deeply grieved because of sin. They "sighed for all the abominations," etc. They did not participate in them, or regard them as trivial, or treat them with indifference; but were burdened by them, and mourned over them. Thus have holy men in all ages been afflicted by sin (cf. 2 Peter 2:7, 2 Peter 2:8; Psalms 119:53, Psalms 119:136, Psalms 119:158; Psalms 139:21; Jeremiah 9:1; Ezra 9:3). And thus our blessed Lord was deeply moved by the wickedness and woe of men (cf. Luke 13:34; Luke 19:41-44). (2) Men who gave expression to their grief because of sin. "That cry"—or groan—"for all the abominations," etc. Their sorrow found audible utterance. It was not concealed, but manifest. Their cries and groans indicated the oppression of their souls. "It argues strength of grace," says Greenhill, "to mourn for others’ sins. Censuring and reproaching of others for their sins argues strength of corruption; and mourning for them argues strength of grace, a sound spiritual constitution. Such a one was in Christ; he prayed because of the hardness of others’ hearts (Mark 3:5)." Such are the characters who were to be spared in the great slaughter. 2. The discrimination is made in infinite wisdom. "And he called to the man clothed with linen, which had the writer’s inkhorn by his side," etc. (verses 3, 4). Some think that the inkhorn was to be used for registering the names in the book of life, and making the mark upon the forehead. And as to the character of the mark, many contend that it was in the form of a cross. But the entire proceeding appears to be symbolical. We know that it took place in vision; and this marking upon the forehead was not to be an actual external thing, but it was a figurative setting forth of the truth that in the general slaughter certain persons would be safe, they would be guarded by the omniscient and omnipotent providence of God. Now, this discrimination was infallible. The man with the inkhorn is no other than he who "knew all men, and needed not that any one should testify of man; for he himself knew what was in man." His knowledge is infinite, both in its minuteness and in its comprehensiveness. And in the final judgment, which is committed unto him, there will be no mistake. To him every man’s character will be manifest as if written upon his forehead; and he will read it with unerring accuracy. 3. The discrimination leads to most momentous issues. "And to the others he said in mine hearing, Go ye after him through the city, and smite," etc. (verses 5, 6). They who had the mark upon their foreheads were exempted from the awful judgments, while they who had it not were subject unto them. The signed ones were perfectly secure; the unsigned were ruthlessly slaughtered. But were the godly actually preserved in the siege and capture of the city? We know that Jeremiah, Ebed-melech, and Baruch were (Jeremiah 39:16-18; Jeremiah 45:5). But looking at the question more broadly—Are the true and good exempted from the judgments which befall the wicked? In some instances they have been. Noah was saved when the ungodly world was drowned; Lot was rescued from the doomed cities of the plain; the Israelites escaped the plagues which fell upon the Egyptians; and ere the destruction of Jerusalem by the Romans the Christians had escaped to the little town of Pella, in Persia. But, to quote the words of Dr. Payson, "it will perhaps be said that many of the most bold and faithful servants of God and opposers of vice have suffered even unto blood, striving against sin. We grant it, but still it is true that the mark of God was upon them. It appeared in those Divine consolations which raised them far above suffering and the fear of death, and enabled them to rejoice and glory in tribulation. Did not Stephen exhibit this mark, when his murderers saw his face as it had been the face of an angel? Did not Paul and Silas display it, when at midnight their joy broke forth, in the hearing of their fellow prisoners, in rapturous ascriptions of praise? Did not some of the martyrs display it, when they exclaimed in the flames, ’We feel no more pain than if reposing on a bed of roses’?" So far as the outward event is concerned, the righteous and the wicked have often been swept away in one common calamity; but wide has been the difference of their inward experiences in such calamities. Nothing befalls the godly but what they shall be sustained under, and it shall be overruled for their good. In the gracious providence of God "all things work together for good to them that love" him. "Who is he that will harm you if ye be zealous of that which is good?" It is eternally true that "righteousness tendeth to life; and he that pursueth evil pursueth it to his own death." In the last great assize the wicked "shall go away into eternal punishment; but the righteous into eternal life." III. THAT THE OF GOD FALL FIRST UPON THOSE WHO HAVE THE RICHEST . "Slay utterly … and begin at my sanctuary. Then they began at the ancient men which were before the house." The ancient men, or elders, are those mentioned in Ezekiel 8:16 as standing "with their faces toward the east," worshipping the sun. They had practised their idolatry nearest to the sanctuary of the Most High; and they were the first to be slain. As ancient men, elders, they occupied a position of honour and privilege, and should have used their influence to keep the people faithful to the Lord their God; but they had set an example of idolatry, and they were to be made the first example of judgment. "Begin at my sanctuary"—the place where the highest privileges had been neglected or perverted, where priests had proved treacherous to their trust, and where God was dishonoured. "To stand near the house of God is a blessed and also a safe position; but it is also the most dangerous position, if it is hypocrisy. Certainly in this case religion is no lightning conductor, but what the tree is in the storm; those who are under it are sure to be struck dead" (Schroder). 1. Let those who are eminent in position and privileges endeavour to be eminent also in principle and piety. 2. Let every one ask himself—Am I of the character of those who were spared in this stern judgment?—W.J. Ezekiel 9:8-10 The intercession of the prophet and the answer of the Lord. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 10:1, Ezekiel 10:2 Then I looked, etc. There follows on the work of judgment another theophany, like that of Eze 1:15-28. In the "expanse," or firmament, like the "terrible crystal," there is seen as before the likeness of a sapphire throne (see Ezekiel 1:26, note). The form of the man who is the manifestation of Jehovah is implied, though not named. It is he who speaks to the captain of the six ministers of vengeance, himself the seventh, and bids him go in beneath the "whirling wheels" that are beneath the cherub (collective singular, as in Ezekiel 9:9), and fill his hands with coals of fire (Ezekiel 1:13), and scatter them over the city, as the symbol of its doom. We are reminded of Isaiah’s vision (Isaiah 6:6); but there the work of the fire was to purify, here simply to destroy. Ezekiel 10:3, Ezekiel 10:4 Now the cherubim stood, etc. The position of the cherubim is defined, with a vivid distinctness of detail, which once more reminds us of Dante. They had been standing on the right, i.e. the southern side of the sanctuary. What follows is probably a reproduction of the change of positions described in Ezekiel 9:3, and the verbs should be taken, therefore, as pluperfects. The cloud of glory, as in 1 Kings 8:10, 1 Kings 8:11 and Isaiah 6:1, Isaiah 6:2, the Shechinah, that was the taken of the Divine presence, filled the court, but the glory itself had moved to the threshold at the first stage of its departure. Ezekiel 10:5, Ezekiel 10:6 And the sound of the cherubim. The use of God Almighty (El Shaddai; comp. Exodus 6:3), the name of God as ruling over nature, while Jehovah expressed his covenant relationship to Israel, is, it may be noted, characteristic of the early stage of the religion of Israel (Genesis 17:1; Genesis 28:3; Genesis 43:14; Genesis 48:3). Shaddai alone appears eighty-one times in the Book of Job. Psalms 29:1-11. explains the voice of El Shaddai (though there it is "the voice of Jehovah") as meaning the roar of the thunder. The hands of the "living creatures," now recognized as cherubim, had been mentioned in Ezekiel 1:8, and it is one of those hands that gives the fire into the hands of the linen vested minister of wrath. The elemental forces of nature, of which the cherubim are, partly at least, the symbols, are working out the purposes of Jehovah. The two words translated wheels are different in the Hebrew. The first is singular and collective (galgal, the "whirling thing," used of the wheel of a war chariot, Ezekiel 23:24; Isaiah 5:28), and might well be translated "chariot" here. The second, that used in Ezekiel 1:15, Ezekiel 1:16, also in the singular, is applied to the single wheel of the four by which the angel, ministers stood. Ezekiel 10:8, Ezekiel 10:9 The description of the theophany that follows, though essentially identical with that in Ezekiel 1:1-28 is not a literal transcript of it. The prophet struggles, as before, to relate what he has actually seen in the visions of God. The fact is stated as explaining the mention of the "hand" in Ezekiel 1:7. That, as in Ezekiel 1:8, was one of their members (see notes on Ezekiel 1:15-17). All that had seemed most startling and awful to him on the banks of Chebar is now seen again—the four living creatures, now named cherubim.the wheel by each, the unswerving motion of the wheels in their onward course. Ezekiel 10:11 Whither the head, etc. The word has been taken, as in Job 29:25, for the "chief" or "principal" wheel, that which for the time determined the course of the others. With all the complex structure of the cherubic chariot, all was simple in its action. The spirit of the living creatures was in the wheels, and that gave unity (Ezekiel 1:20). Ezekiel 10:12 And their whole body. Here there is distinctly a new feature. In Ezekiel 1:18 the "rings" of the wheels were "full of eyes." Here the eyes are everywhere. It is not hard to interpret this part of the vision. The prophet receives a new impression of the all-seeing eye of Jehovah. Everywhere, as he stands face to face with the forces of nature, he can say, must say, within himself, "Thou God seest me" (Genesis 16:13). There is an eye that looks upon him where he least expects it. The same thought appears in the stone with seven eyes in Zechariah 3:9. St. John reproduces it in the same form as Ezekiel, with the exception of the wheels, which form no part of his vision, in Revelation 4:6. Ezekiel 10:13 As for the wheels, etc.; better, with the Revised Version, they were called in my hearing, the whirling wheels; or better still, to keep the collective force of the singular galgal, the chariot. He recognized that as the right name of the whole mysterious and complex form. It, was nothing less than the chariot throne of the King of the universe. There is no sufficient reason for taking the noun, with the Authorized Version, as a vocative. Ezekiel 10:14 The first face was the face of a cherub, etc.; better, with the Revised Version, of the cherub. This takes the place of "the face of an ox" in Ezekiel 1:10, and it is first in order instead of being, as there, the third. It is as though, in this second vision, he recognizes that this was emphatically the cherubic form. Possibly the article indicates that this was the form that had given the "coals of fire" in Ezekiel 1:7. Each form, we must remember, had the four faces, but the prophet names the face which each presented to him as he gazed. Ezekiel 10:15-17 As he gazes, the recognition is complete. What he sees in the courts of the temple is identical with the living creature by the river of Chebar. It moves as that moved, wheels and wings and cherubim, all as by one harmonious impulse. Ezekiel 10:18 Then the glory of the Lord, etc. The chariot throne was, as it were, ready for its kingly Rider. The "glory"-cloud, or Shechinah. takes its place over them, and the departure begins. From that hour the temple was, in Ezekiel’s thoughts, to be, till the time of restoration contemplated in ch. 40-48; what Shiloh had been, a God-deserted place. We arc reminded of the voice which Josephus tells us was heard before the final destruction of the second temple, exclaiming, "Let us depart hence," as the priests were making ready for the Pentecostal feast (’Bell. Jud.,’ 6.5. 3). Ezekiel 10:19 The departure has the east gate of the Lord’s house for its starting point. By that gate, in the later vision of the restored temple, the glory of the Lord was to return (Ezekiel 43:4). For "every one" read "it," sc. the galgal, or complex structure of the chariot. The Hebrew verb is in the singular, but, as the italics show, there is no word answering to "every one." Ezekiel 10:20 Once more the prophet asserts, with fresh emphasis, the identity of the two visions which it had been given him to see. Now, as it were, he understands why the first vision was seen as coming from the north. He does not tell us whether the journey of which he saw the beginning was to end. For the present there was a halt, as we learn from Ezekiel 11:23, "over the midst of the city." Even when the vision ended, it had not gone further than the Mount of Olives. We may conjecture, however, that he thought of its goal as that more sacred region of the heavens in which it had at first manifested itself (see note on Ezekiel 1:4). It was, at any rate, no longer in the temple. The banks of Chebar or any other place might become, as Bethel had been to Jacob (Genesis 28:17), as "the house of God" and "the gate of heaven." . Ezekiel 10:1 The throne of God. The Greek conception of God was intellectual; the Hebrew, moral To the Hellenic thought he was the Supreme Mind; to the Jewish he was the Supreme Will and Authority. The one conceived him as the Architect of the universe, displaying his intelligence in a vast design; the other, as the Sovereign Ruler of all things. Thus the Hebrew symbol of the Divine is a glory above a heavenly throne, and with the Jew the most significant Divine thing is the throne. Each thought is true, and our later Christian theology combines them both. But there is an awful sublimity in the Old Testament religion springing from the moral and governmental view of God, and to miss this is to sink into naturalism. The modern tendency is in some respects diverting attention from the Hebrew Throne to the Greek Mind. We need to revive the Old Testament element of the thought of God. Perhaps greater regard to this will help us to face some of the peculiar difficulties of our own day. I. THE THRONE OF GOD IS SUPREME. The throne seen in Ezekiel’s vision was "in the firmament that was above the head of the cherubim." The most exalted and glorious beings lie at the foot of that awful throne. 1. God rules. He is will as well as thought. He does not merely know; he acts. 2. God rules in the present. Men rebel against the authority of God. Nevertheless, it still exists. It is not only that we shall appear before a future judgment bar of God. Already we live under his constant reign. 3. God’s rule is supreme. Death, sin, Satan, are all beneath God, and ultimately they will be conquered and crushed, that he may be all in all Even Christ, who sits at the right hand of God, is "subject to him" (1 Corinthians 15:27, 1 Corinthians 15:28). II. THE THRONE OF GOD IS AND . 1. It is righteous. The justice of God’s rule is not treated in the Old Testament as a source of terror, but, on the contrary, it is always praised and rejoiced in. The old cruel earthly tyrannies were felt to be so horribly unjust, that men turned with a sense of relief to the justice of the Supreme King. God is the Personal "Power that makes for righteousness." The end of his government is the highest goodness. 2. It is therefore glorious. The old glory of mere brute force with the triumph of cruelty is a low and vulgar folly by the side of this Divine glory of righteousness. Here is the greatest glory of God—not his omniscience nor his omnipotence, not the irresistible might and overwhelming majesty of his throne, but its righteousness. It is not a blood stained glory of the earthly conqueror, but the sapphire beauty of perfect purity, truth, justice, and benevolence. III. THE THRONE OF GOD IS A CENTRE OF DIVINE . The Greek method of seeking for God is by the way of intellect. The Great Mind is looked for in his plans. The Architect cf the universe is to be found by using the "argument from design." But latterly this Aristotelian method has been confused in the minds of some—though, doubtless, only temporarily and by misunderstanding—through the spread of the doctrine of evolution. Meanwhile our own age seems to need to return to the Hebrew method. Our best teachers point us in this direction. God is not chiefly the Infinite Intellect. He is the Will and the Power of right. We feel him in all force. But we discern him best in our own consciences. The unanswerable voice within that whispers, "Thou shalt" or "Thou shalt not," is an utterance from the throne of God, and it bears witness to the existence, and more than the existence, the authority, of our supreme Lord and King. Ezekiel 10:2 Coals of fire. The coals of fire which Ezekiel saw between the cherubim were to be poured forth in destruction upon the doomed city of Jerusalem. But there are various uses of Divine fire. Let us notice some of them. I. COALS OF FIRE FOR ’. This dreadful destiny of Divine fire must he considered first, as it was the one intended by the prophet. "Our God is a consuming Fire." There is not only punishment, there is destruction in the operation of fire. It hurts, but it also consumes; and its primary work is destruction. "The wages of sin is death." God does not only chastise with the rod; he destroys with his fire. The earlier chastisement is to save from the later destruction. We may be thankful for the sharp lash if it drives us from the burning fire. II. COALS OF FIRE FOR . Fire does not only destroy; it refines. Refuse is burnt by it; silver is purified. God sends fiery trials to cleanse our souls by burning out the evil, and leaving the better nature freer and purged. Perhaps the fire which would be for destruction if we remained impenitent may be converted into a refiner’s furnace when we learn its burning lesson, and humble ourselves in the very flames of wrath. So let us use the fiery trials of life. III. COALS OF FIRE FOR . The whole offering of Jewish sacrifice was burnt upon the altar. There is a consuming zeal of God which wholly takes possession of his consecrated servant, and burns through him, so that he is no longer a slave of the earth, but is lifted up as on Elijah’s chariot. Still living in this world, indeed, for the service of God, he feels that the old Adam has been killed, the evil of his nature has been burnt out of him, self has been slain, and now he belongs wholly to God. Alas! so perfect a consecration is not attained by any of us. But Christ’s baptism in fire leads us up to it. It is a supreme mistake to suppose that our Lord calls us only to ease and rest. He calls to the pilgrimage, the battle, the cross, perhaps to the furnace. Even when life outside is smooth, the consecration of will and passion means a fiery ordeal. IV. COALS OF FIRE FOR . The engine is driven by coals of fire. Our physical energy is dependent on the burning up of the tissue of our bodies. The heat of enthusiasm is the inspiration and source of energy for mental and moral enterprises. Love is a great fire of burning coals, and when it becomes bright and warm, the soul grows strong for sacrifice and service. We may have false fires, indeed, fires of earthly passion that scorch and wither our better nature. No earth-born fire will kindle the devotion of the soul. For this live coals from off God’s altar are needed. The fire from between the cherubim kindles our fire. The great love of Christ coming like coals of fire can give us warmth of love and devotion, and inspire us fur the Christian life. Ezekiel 10:4 The moving glory. It is difficult to follow the enraptured prophet through all the mystic mazes of his vision, and catch the meaning of the many gorgeous symbols that he discovers on every hand. But now and again certain points stand out with an individual significance even when their relation to the whole shifting panorama may strike us as somewhat obscure. Here we may take some hints from the moving of the Divine glory. This radiance moved from over the cherub, and stood over the threshold of the house. I. GOD’S GLORY HAS COME FROM HEAVEN TO EARTH. Ezekiel saw the radiance pass from the cherub to the threshold of the house. 1. The glory has visited earth. It is not confined to celestial altitudes. Earth is not yet a godless hell. God, who talked with Adam before the Fall, also talked with Moses after the Fall. There is a Divine halo about every good life. Little children come "trailing clouds of glory," and "of such is the kingdom of heaven." But this glory is most present in Christ. Thus the beloved disciple said, "We beheld his glory, the glory as of the Only Begotten of the Father" (John 1:14). 2. The glory has reached common life. There were cherubim in the holy of holies at the temple, and there the Shechinah was said to dwell. But now Ezekiel sees the glory pass to the threshold of the house. It moves from the high priest’s sanctuary to the way of the common people, and seems to look forth from the doorway with cheering radiance and a benediction towards the great world outside. This has certainly happened in the free preaching of the gospel of Christ, and the equal privileges of all Christians. The Shechinah passed from the temple at Jerusalem to the Carpenter’s workshop at Nazareth; and ever since it has dwelt among the familiar haunts of men, consecrating daily toil, making simple lives beautiful with the light of God. II. GOD’S GLORY IS IN . The fiery pillar of the wilderness moved from place to place. When by the Red Sea, it stood behind the camp and between this and the pursuing army of Egypt. In travel, it went on before the host. The presence of God is not always equally manifest at the same place. There are God-haunted realms, and there are apparently God-deserted regions. Physically, God is equally present everywhere. But morally, the conduct of men does not admit of an equal revelation of the Divine. 1. The glory may depart from its old seat. It left the temple, and it deserted the Jews. Poor down-trodden Palestine is now only to be called a "Holy Land" for the sake of its memories and associations. North Africa and Asia Minor, once the brightest centres of the Christian Church, have been left dark and deserted. This is not owing to God’s changing. His glory is not like the waning moon, or the setting sun, or the flickering lamp. But as men forsake him, "Ichabod!" must be uttered over their most sacred spots. 2. The glory may visit new scenes. It has shone over the martyrs of Madagascar and Uganda, and the native missionaries of the South Seas; it is beginning to dawn in the great dark continent, and among the teeming millions of India and China. There is no dark soul over which it will not shine, if only pardon is penitently sought. Ezekiel 10:8 The form of a man’s hand. Those strange composite creatures, the cherubim of Ezekiel’s vision, have been described earlier as of human aspect (Ezekiel 1:5), and in particular as having "the hands of a man" (Ezekiel 1:8). This appearance of the hand is again referred to in the verse before us, so that we are led to think not merely of a general resemblance to human features, but of some special importance in the particular member thus emphatically and repeatedly named. I. THE HAND IS MADE FOR WORK. So wonderful a mechanism is there in it, that a whole Bridgewater Treatise was devoted to an examination of its teleological significance. No machine of most delicate workmanship approaches the construction of the human hand. In familiar transactions of business "hand-made" goods are preferred to the "machine-made." Now, the natural form of the hand shows that it is designed for work. It may be clenched into the fist for fighting, but this is not its natural condition, and all the finer qualities of fingers and thumb are here wasted. A clublike end to the arm would be better than a flat palm and supple fingers, if the primary purpose of the hand were pugilism. Nature declares that we are not made to fight; we are made to work. II. IS DIVINE AND HOLY. There are hands in heaven. By a figure of speech, God is said to have hands (e.g. Psalms 8:6). The cherubim have hands. The strange thing is that these wondrous beings have both wings and hands, combining the fight of a bird with the work of a man. This is the ideal state—to be able to soar aloft in heavenly regions, and yet to have faculty for practical tasks. Too often winged souls lack working hands. They who soar, dream; they who work, pled. The perfect pattern of life represented by the cherubim is that of wings and hands—power of flight and skill in work, poetry and practice, devotion and service, contemplation and activity, aspiration and application. Seen in heaven, the hands are holy. The shrivelled, paralyzed hand of the fakir is a token of fanatical folly. There is no disgrace in the horny band of toil. Work is Divine; for God works (John 5:17). Work is heavenly. There will be service in heaven. There is no paradise for the indolent. III. THE HAND NEEDS TO BE . Sometimes it is brutalized into a weapon of hatred. Frequently it is soiled by deeds of evil. The swift, silent hand of the thief is a degraded hand. Every sin stains the hand that performs the wicked action. If the human hand express d the character of the work it is sometimes put to, it would be twisted, knotty, foul, sore, rotten. The hand wants redemption—a redemption which follows that of the head. For the poor hand is but the servant of the head, that shames it with evil orders. When Christ saves a soul, he brings "the redemption of the body." The hand is then made holy—only to work what is good, only to write what is true, ready to stoop to uplift the fallen, to grasp with friendly pressure the hand of a poor distressed brother, to point to the way of heavenly perfection. Glory departed. In Ezekiel 10:4 Ezekiel says that the glory visited the threshold of the house. Now he describes its departure and return to the cherubim. I. THE GLORY OF NEW DIVINE HAS . The glory that visited the threshold of the temple brought a special symbolical revelation, and when that revelation had been made the glory retreated and left the scene in its normal earthly condition. Revelation has come in epochs separated by periods of assimilation, when the newly revealed truth has been left to work among man like leaven. God gave the Law once for all from Sinai. The gospel was brought into the world by Christ and his apostles, and left there to spread—not left without the aid of God’s Spirit and that inward revelation by which an old truth becomes new in each fresh heart that receives it, but still given as a completed thing in respect to its facts and substance. We have no more prophets like Isaiah nor apostles like St. Paul. But we do not need them, for Christ has given us the perfect truth for all time. Yet we cannot but feel that there was a wonder and a beauty in those old days when the glory of the growing revelation was flashing out upon an astonished world. II. THE GLORY OF HIGHEST RAPTURE WILL DEPART. There are times when heaven is opened and we see the angels of God ascending and descending upon the Son of man. Then we would fain build our tabernacles and retain the rare delight. But it is not to be. These angel visits are few and far between. Jacob wakes from his dream to the chili loneliness of the desolate hills of Bethel. The disciples who have witnessed the Transfiguration must descend from Hermon to the troubles of the plain, and exchange the society of Moses and Elijah for that of a raving lunatic. It is rare for the soul to be in a condition to enjoy the greatest bliss. But it is not necessary that this condition should remain; indeed, it is better to be in quieter moods for the homely tasks of life. Therefore we must still tread this lower earth, though we may have some fine glimpses of the heavenly splendour. The spray that is flung off from the great ocean of celestial bliss may occasionally reach us in drops of gold. Yet our vocation is to walk by faith. Meanwhile the departure of this glory does not mean the departure of God; he is with us in the dullest days. Nor does it mean our fall and shame; it may be best for the faithful servant to work in quiet without the full revelation of the Divine presence. We need ceaseless grace; we can wait for eternal glory. III. THE GLORY OF THE LIFE MAY DEPART. There is a glory which should be on us and abiding with us. All Christians are "called to be saints." Few of us may behold the celestial splendour, but all of us should wear the aureole of purity. When we have washed our robes and made them white in the blood of the Lamb, the new glory of pardon and cleansing should abide. But, alas! even this glory too soon departs; the cleansed garments are again dragged through the mire, and the Christian, though renewed by Christ, dares not regard himself as a "saint." When he falls into a great sin the glory has indeed departed. If the fresh fervour of youth fades, and a commonplace character is all that remains, must it nut be said that the glory has departed, though the faith and fidelity may remain? Ezekiel 10:22 Heavenly changelessness. There is great resemblance between Ezekiel 1:1-28. and Ezekiel 10:1-22. Ezekiel is transported in spirit from the banks of the Babylonian river Chebar to the temple at Jerusalem. Yet the cherubim which he sees in the one place are exactly the same as those he has seen in the other. This fact of identity in great diversity of circumstances strikes the prophet as remarkable, and he chronicles it with emphasis. Earthly scenes change; heavenly facts remain. I. THE RANGE OF . 1. In various times. Divine grace is always essentially the same. On the very threshold of history Abraham is justified by faith; today faith is the one ground of the soul’s becoming right with God. The Psalms of David express the inmost essence of religion for modern Christians. The gospel of the first century is the gospel for the nineteenth century. The Christ of history is the Christ of the future. If we can see the old familiar countenances of the essential Divine facts that cheered and warned and guided our fathers, we have just the vision that we need today—though, indeed, the old truths are to have fresh applications, and though, perhaps, we may have to remove the veils with which the errors of the past have sometimes obscured them. 2. In various places. The cherubim of Chebar were the cherubim of Jerusalem. The Christ of Nazareth is the Christ for London. The religion that dawned among the hills of Galilee spreads like a day over the whole earth, and shows itself as suitable for England as for the East, and as suitable for China and Africa and New Guinea as for Europe and America. 3. Under various circumstances. The quiet river bank was very different from noisy Jerusalem. Yet the same wondrous cherubim looked down upon both scenes, as the same stars of heaven gaze upon the city slums and the country villages, on the blood stained battlefield and the peaceful meadow. The same God is over all. The gospel of Christ is the same for all—rich and poor, learned and ignorant, young and old. II. THE CAUSES OF . 1. Inherent truth. Our better changes come largely from the correction of mistakes. We are always having to unlearn our errors, to slough the old skin. But truth abides. In heaven all is true. God’s Word is true. Therefore while "all flesh is grass … and the grass withers … the Word of the Lord abideth forever" (1 Peter 1:24, 1 Peter 1:25). 2. Absolute perfection. Revelation came by stages of growth and development and through human channels. Hence its changes and the putting away of the old form of it in the Law for the new form of it in the gospel. But when we see through these earthly manifestations the really Divine behind them, we come upon absolute perfection, which is changeless. 3. Stable constancy. God is not fickle. His representative agents, symbolized by the cherubim, must be constant too. God will keep to his word. Therefore we may build upon his promise as on a granite rock. We change; he abideth faithful. BY J.R. THOMSON The throne of Deity. The prophet, in this chapter, makes use of all the wealth of earthly and human imagery to enhance his readers’ conception of the glory of the Eternal. The throne here pictured is the throne of God, and the metaphor is employed in order to gather around the Deity all associations which may help to raise the thoughts in reverence, confidence, and adoration towards the King of the universe. At the same time, every figure drawn from earth, from man, must needs come short of the great reality; for the finite can do no more than merely suggest the Infinite. I. GOD IS THE SUPREME KING BY RIGHT. Earthly monarchs reign by right of conquest, or election, or inheritance. They come to reign, they begin to reign. In these respects there is contrast between the sovereigns who bear sway among men and the King of kings and Lord of lords; for he is Alpha and Omega, the Beginning and the End. To examine, to question, to vindicate his right is an absurdity, an impossibility; it is the condition and foundation of all rights, and is indemonstrable and self-evident. II. GOD IS SUPREME IN THE AND OF KINGLY POWER. Earthly sovereigns differ one from another in the military and naval forces they command, in the weight they bring to the councils of nations, in the respect and tear with which they are regarded. But there is no measure by which power such as emperors wield can be compared with Omnipotence. There is One, and there can be only One, who is almighty, who wields all the resources of the universe, and of whom it may be said that all the manifestations of his might are "but the whisperings of his power." III. GOD IS SUPREME IN THE OF HIS . Vast as are the realms of the greatest of earthly potentates, these are but a speck, a mote, when placed beside the kingdom of the Creator. For this both transcends all and includes all the kingdoms of the earth: "His kingdom ruleth over all." IV. GOD IS SUPREME IN THE WHICH IS OF HIS SWAY. The true glory of a prince does not lie so much in the extent of his dominions as in the justice of his rule and administration. All human righteousness is a mere reflection of the righteousness of the great King of heaven and earth. "A sceptre of righteousness is the sceptre of thy kingdom." A throne is sometimes thought of in association with the arbitrary and despotic exercise of power; all such associations must be dismissed when we come to think and speak of the Occupant of the throne of heaven. There may be that in his government which perplexes and baffles us; but nothing is so certain to our minds as his unswerving rectitude, his inflexible justice. Our highest powers of veneration are inadequate to conceive and to adore his moral attributes. Our proper attitude is to fall down before him and acknowledge the insufficiency of our purest homage. V. GOD IS SUPREME IN HIS CLAIM UPON ALL HIS FOR HONOUR AND GLORY. It is sometimes represented by utilitarian thinkers that men’s faculties are misused and their time wasted in the attempt to "glorify God." But the view of human nature is indeed both superficial and radically false which admits of such an objection to the practice of devotion. The worship which consists only of words and gestures is indeed an unprofitable superstition. But the worship which is spiritual is both acceptable to God and profitable and elevating to man. It is well to conceive of God as a King as well as a Father. Many human relationships must concur in order to present to our minds the claims of God upon our nature. To Christians the throne of Christ is the throne of God. "Thou art the King of glory, O Christ!"—T. The brightness of the Divine glory. The Shechinah-cloud in the holiest place was the visible representation and symbol of the presence of the Eternal in the place set apart for special communion between God and man. Appealing primarily to the sense of sight, it did in reality appeal to the intelligence and the conscience of the people. It was the same luminous cloud which Ezekiel beheld in his vision, and in which he recognized the manifestation of the Divine presence and interest. I. THE TRUE GLORY OF THE LORD IN HIS MORAL . The Jews ever required a sign. But whilst the multitude may have rested in the sign, the enlightened and spiritual passed from the sign to the thing signified. True glory is not in material splendour, however dazzling, but in that excellence which is perfected in God, the Source of all goodness. Whilst the less reflecting may be more impressed with the omnipotence and omnipresence of God, which must indeed excite the reverent admiration of all to whom he makes himself known, such as are morally cultivated and susceptible will find the highest and purest glory in the Divine wisdom, righteousness, holiness, and love. II. THIS GLORY IS WHERE THESE IS . As the man is affected by many things which are neither felt nor noticed by the brute, so the spiritually living and earnest are impressed and influenced by the contemplation of the Divine character and attributes. These may have no interest for the worldly and the selfish; but they are felt to be great, sacred, and precious realities by all natures that are brought by spiritual teaching into sympathy with God. "They are spiritually discerned." There is a capacity within us which is only developed and satisfied when brought into contact with the purity and the grace of him who is a Spirit, and who will be worshipped in spirit and in truth. III. THE VISION OF THIS IS A MOTIVE AND TO HUMAN AND PRAISE. The hosts of heaven gaze upon the Divine glory, and by the vision are prompted to unceasing adoration, it is the same with the enlightened and spiritual among the sons of men. As the daybreak and the sunrise call forth the glad song of the lark as it soars aloft, so the rising of "the brightness of the Lord’s glory" upon a soul summons it to the glad exercise of exulting adoration. Nor does this term the only response. Man’s active nature renders the service which is due to him who is recognized as the Source of all good, of all blessing. Obedience is acted praise, as praise is uttered obedience. IV. TO THE THE LORD JESUS IS THE RICHEST OF THE DIVINE GLORY. The evangelist tells us that he and his fellow disciples beheld Christ’s glory, "the glory as of the Only Begotten of the Father, full of grace and truth." And the author of the Epistle to the Hebrews describes the Son of God as "the Emanation from the Divine glory." They who look into Christ’s face behold the moral attributes of Deity in all their resplendent brightness, "They look unto him, and are lightened, and their laces are not ashamed."—T. Ezekiel 10:5 The voice of the Almighty. The human voice deserves to be studied and admired as a most effective and delicate and exquisitely beautiful provision for the expression of thought and feeling. It is so ethereal, so semi-spiritual, that there seems scarcely any anthropomorphism in attributing it to the Creator himself. The sounds of nature may indeed be designated the voice of God. But the characteristics of the human utterance seem most justly attributable to him who comprehends in perfection within himself all those thoughts and emotions which are distinctive of the spiritual nature. I. THE CASTS LIGHT UPON THE NATURE OF GOD. The voice is, among all the inhabitants of this earth, man’s prerogative alone. And for this reason—man alone has reason, and therefore he alone has speech. There are noises and sounds, and even musical sounds, in nature; but to man alone belongs the voice, the organ of articulate speech and intelligible language. When voice is attributed to the Almighty God, it is implied that he is himself in perfection that Reason which he communicates to his creature man. Our intellect and thought are derived from his, and are akin to his; our reason is "the candle of the Lord" within. II. THE CASTS LIGHT UPON THE BETWEEN GOD AND MAN. The purpose of the voice is that man may communicate with his fellow man by means of articulate language, and by means of all those varied and delicate shades of intonation by which we convey our sentiments, and indicate satisfaction and disapproval, confidence and distrust, tenderness and severity, inquiry and command. Now, where we meet in Scripture with the phrase, "the voice of God Almighty when he speaketh," we are led to think of the purpose for which he utters his voice. It is evidently to communicate with man—mind with mind—that we may be acquainted with his thoughts, his wishes, his sentiments with regard to us, if we may use language so human. The whole of nature may be regarded as uttering the Divine thought, though, as the psalmist tells us, "there is no speech nor language, and their voice cannot be heard." But his articulate speech comes through the medium of human minds—the minds of prophets and apostles, and (above all) the mind of Christ Jesus. The Word speaks with the Divine voice; in him alone that voice reaches us with all the faultless tones, and with the perfect revelation which we need in order that we may realize and rejoice in the presence of the Divine Father of spirits, the Divine Saviour and Helper. III. THIS CASTS LIGHT UPON THE DUTY AND OF MAN. 1. It is ours to listen with grateful joy to the voice of God. "The friend of the bridegroom rejoiceth greatly because of the bridegroom’s voice." Christ speaks, and his utterances are welcome to every believing and sympathetic nature; they are as the sound of a voice long expected and wished for, as it now fails upon the listening and eager ear. The sinner may well dread the voice which can speak to him as with the thunder of threatened vengeance. But the Christian recognizes the tones of love and the accents of gentleness. 2. It is ours to listen to the voice of God with believing submission and obedience. God’s voice is always with authority. Because he reveals himself as our Father, he does not cease to command. "Ye have not heard his voice at any time," was the stern reproach addressed by Jesus to the unspiritual Jews. The exhortation comes to us all, "Today if ye will hear his voice, harden not your hearts."—T. BY J.D. DAVIES Ezekiel 10:1-22 The machinery of God’s providence. A man must be embodied ignorance who should suppose that all the activities of God’s government come within the range of his vision. Our knowledge is not the measure of existence. "There are more things in heaven and earth Than are dreamt of in our philosophy." What we know is an infinitesimal fraction of what we do not know. Hence every revelation of God’s administrative rule should be welcomed with eager delight. I. GOD’S MAJESTY IS . The difficulty for man to comprehend the nature and government of God lies, not on the part of God, but on the part of man. His spiritual nature is so environed with bars of flesh that he cannot discern spiritual realities. Truth finds its way into his mind mainly by the use of sensuous images. The difficulty is aggravated by long habits of neglect and self-indulgence. Under these circumstances, the marvel is that he knows as much about the world as he does. We can form no definite conception of the Infinite or of the Eternal; yet it appears to our reason that God must be infinite in capacity and eternal in duration. Possibly, God is above the conception of the oldest archangel. Possibly, God cannot reveal the whole extent of his nature to any created being. Certain it is that the wing of human imagination soon tires in its attempt to soar to the height of the Godhead. All the machinery of his rule is in harmony with himself—majestic, ethereal, sublime! How shall man measure himself with God? Surely he is but a mote in the sunbeam, incomparably minute, yet to God incomparably precious! II. GOD’S , WITHOUT A CLOUD, IS TO MAN . On every occasion on which God has condescended to reveal himself to men there has been the attendant circumstance of a cloud. "God is light;" but to human sensibilities the full blaze of light is insufferable. When God appeared to Moses among the solitudes of Horeb, "the glory of the Lord appeared in a cloud." The presence of God among the Hebrews in the desert was symbolized by the pillar of cloud. At the moment when the first Jewish temple was consecrated to the service of Jehovah, a mysterious "cloud filled the house of the Lord." God was known to abide in the holy of holies, in the cloud that covered the mercy seat. When Moses and Elijah descended to commune with Jesus on the Mount of Transfiguration, "a cloud overshadowed them," and the voice of the Father "was heard out of the cloud." At the close of our Lord’s earthly mission he ascended from earth to heaven from the heights near Bethany, "and a cloud received him out of the apostles’ sight." So too the prophecies which announce the next appearance of our Lord indicate the surroundings of a cloud: "Behold! he cometh with clouds;" "Ye shall see the Son of man coming in the clouds of heaven." Clouds distribute and attenuate the fierce light of the sun, and enhance the splendours of the scene. They are a manifestation of the component parts of light. They reveal its beauty and its power. So God attempers the brightness of his essential glory to suit the necessities of men. III. GOD’S OF JUSTICE IS AN AND COMPLEX SYSTEM. Human agency is intimately allied with the dynamic forces of nature on the one side, and with the active powers of angels on the other. The wheels (with the numerical symbol, four), impressive from their magnitude and their rotatory speed, indicate the mighty forces of nature. Even in these wheels the prophet discovers eyes, which are the symbol of intelligence. The cherubic beings are represented as combining the strength of the ox, the courage of the lion, the swiftness of the eagle, and the intelligence of man. Beneath their wings there is seen, ever and anon, a human hand—the index of human agency and action. Resting on this complex system of cherubic life is seen the cerulean throne of God, bright as a sapphire stone. In the destruction of Jerusalem the Chaldean armies did not act alone. Nebuchadnezzar, probably, was not conscious that any power, other than his own will, was instigating him to the war. Nevertheless, he was an instrument of justice in the hand of God. There is much service done for God which is not intended. Said God respecting Cyrus, "I girded thee, though thou hast not known me." Human kings and warriors are only parts of a complex system. Human will has a very limited circle in which to play; yet it has its place. IV. IN THIS COMPLEX SYSTEM THE FULFILS AN PART. (Ezekiel 10:2.) "The man clothed with linen" clearly represents the great High Priest—the Divine Mediator. He who brings mercy to men is also the Minister of judgment. He who proclaims "the acceptable year of the Lord" announces also "the day of vengeance of our God." God will "judge the world by that Man whom he hath ordained." If the great Shepherd will preserve his flock, he must destroy the wolves. Justice and mercy go hand in hand. As we see here the ministrations of angels, along with God’s Son, in the work of destruction; so in later days we see, in fact, the alliance of angels with Christ in the work of men’s salvation. Nor should we fail to overlook the promptitude with which the Son fulfilled his Father’s word, "Go in between the wheels,…and fill thine hand with coals of fire,…and scatter them over the city. And he went in in my sight." Is not this a practical commentary upon Messiah’s words, "I do always the things that please him"? So with all God’s servants, "They go straight forward." V. GOD ENTERS UPON THE WORK OF SLOWLY AND . We read in the fourth verse that the glory of the Lord withdrew from the inner court of the temple, and stood over the threshold of the house. Again, we read in the eighteenth verse that "the glory of the Lord departed from off the threshold of the house, and stood over the cherubim. And the cherubim lifted up their wings, and mounted up from the earth in my sight." Again, in the next chapter the record runs, "And the glory of the Lord went up from the midst of the city, and stood upon the mountain which is on the east side of the city." With slow and successive steps God departed from the sanctuary which he had chosen for his residence.. All this prefigured the "leaving the house desolate," and the ascension from the Mount of Olives," by our Lord. So has it always been. The axe is laid at the root of the tree—a delay of judgment—that the tree may yet become fruitful. Infinite patience belongs to God. He "is slow to anger, while plenteous in mercy." A great truth is embodied in the old adage— "The mill of God grinds slowly, But it grinds exceeding small." VI. WE IN THIS VISION THE HARMONY OF . Between this unveiling of God’s purposes respecting Israel, and his purposes towards the world revealed in the Apocalypse of John, there are instructive resemblances. The cherubic forms again appear. Angels have special charge over the forces of nature—winds and fire and earthquake. So far as human vision reaches, kings and armies act by their own free will, and to accomplish their own ambitions; but when we are lifted up to God’s pedestal, and are shown the progress of events from that high standpoint, we see that a series of Divine agents is employed—men fulfilling their part in subordination to angelic ministers. In God’s great army we have generals and captains and lieutenants, as well as the rank-and-file. In the government of the universe, men fill a humble though an honourable place; and consequent on their diligence and fidelity now will be their promotion to higher office by and by. "Be thou ruler over five cities!" "Be thou ruler over ten cities!" "I appoint unto you kingdoms, as my Father hath appointed me."—D. BY W. JONES Ezekiel 10:1, Ezekiel 10:2, Ezekiel 10:6, Ezekiel 10:7 The vision of judgment by fire. "Then I looked, and, behold, in the firmament that was above the head of the cherubim," etc. The vision recorded in this chapter is substantially a repetition of that which is described in the first chapter, as the prophet himself intimates (Ezekiel 10:20, Ezekiel 10:22). The only differences of any importance are that the prophet was not in the same place when he received this vision as when he received its counterpart, and that the symbolical actions in this have not occurred before. We shall not again notice those features of the manifestation which we considered in our treatment of the first chapter, but shall confine our attention to the symbolical actions, and at present to the scattering of coals of fire over the city. The work of judgment begun in the last chapter is continued in this one. The destroying angels have (in vision) gone forth slaying the guilty people; the dead bodies were lying in the temple courts and the city streets; and now the command is given to finish the work of judgment by scattering coals of fire over the city, and so destroying it. Three chief points call for attention. I. THE AUTHOR OF THIS . "He spake unto the man clothed with linen, and said, Go in between the wheels," etc. The Speaker is the enthroned One: "God the Father sitting on the throne, to the Son, to whom he has given full power to execute judgment" (John 5:27). Notice: 1. The majesty of his state. (Ezekiel 10:1.) It is not said that any manifestation or appearance of God was given in this vision. But Ezekiel beheld the appearance of the exalted throne over the cherubim, a throne as of pure and brilliant sapphire like the clear and deep vault of heaven. "The heaven-like colour of the throne indicates," says Hengstenberg, "the infinite eminence of God’s dominion over the earth, with its impotence, sin, and unrighteousness." The representation is intended to shadow forth the glory of God. How glorious he is! The glory of heavenly things far surpasses the highest glory of earth, and the glory of God transcends the highest of heaven. He is "glorious in holiness;" "the glorious Lord;" "the King of glory;" "the God of glory;" "the Father of glory;" and his kingdom is glorious in majesty. 2. The sovereignty of his authority. God is supreme over the forces of nature, symbolized by the wheels; over every form of life, symbolized by the cherubim, or "living creatures" (Ezekiel 1:1-28.); over the six destroying angels (Ezekiel 9:1-11.); and in a sense over "the man clothed with linen," who is the Agent of the Father (cf. John 14:31; John 15:10; John 17:18). He commands the scattering of fire over the city. The Chaldeans could not have laid waste Jerusalem but for his permission. "His kingdom ruleth over all." "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain." II. THE GREAT AGENT OF THIS . "And he spake unto the man clothed with linen, and said, Go in between the wheels," etc. The man clothed in linen, who was to scatter the coals of fire over the city, was, as we have seen, the angel of Jehovah, otherwise called the angel of the covenant. Notice: 1. The diverse functions ascribed to him. In the preceding chapter he was summoned to the preservation of the pious; in this he is sent forth to complete the work of destruction because of sin. This is suggestive of his two comings into our world. He came as a Saviour, to bring forgiveness to sinners, and deliverance from sin, and comfort for mourners, and strength for the weak, and hope for the despairing, and to scatter wide the blessings of Divine grace. But he will come again as a Judge in dreadful majesty. "The Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire, rendering vengeance on them that know not God," etc. But a more correct and complete analogy to these diverse functions ascribed to him in this vision is in the fact that in his future coming he will both perfect the salvation of his people, and deliver over to punishment those who have rejected him. That coming will be either the cause of ineffable rapture and adoration (Revelation 7:9-17), or of unutterable terror and anguish to every man (Revelation 6:15-17). 2. The prompt obedience rendered by him. "And it came to pass, that when he had commanded the man clothed with linen, saying, Take fire from between the wheels, from between the cherubim; then he went in," etc. (verses 6, 7). His delight was in doing the will or his Father. "Jesus saith, My meat is to do the will of him that sent me, and to finish his work." And at the close of his mission upon earth, he said with infinite satisfaction, "Father, … I have glorified thee on the earth; I have finished the work which thou Rarest me to do." He complied with his Father’s will at all times, in all things, and with his whole heart. How perfect is the example which he sets us in this respect! Let us imitate him, endeavouring to obey the holy will even as he did. III. THE MEANS OF THIS . "Fill thine hand with coals of fire,… and scatter them over the city." The fire denoted was elemental fire; for it was taken from between the wheels, and the wheels symbolize the forces of nature; and it was to be used in burning the city. In this use of fire we have an illustration of: 1. A most useful servant becoming a most terrible foe. The Most High, if he pleases, can turn our greatest comforts into our direst curses; and he may do so if we misuse them. "They had abused fire," says Greenhill, "to maintain their gluttony, for fulness of bread was one of their sins; they burned incense to idols, and abused the altar fire, which had been the greatest refreshing to their souls;… and now even this fire kindled upon them." And as a matter of fact, fire was used in destroying the temple and other places in Jerusalem. Josephus tells how Nebuzaradan, by command of the King of Babylon, having despoiled the temple of its precious and sacred treasures, set fire to it. "When he had carried these off, he set fire to the temple in the fifth month, the first day of the month, in the eleventh year of the reign of Zedekiah, and in the eighteenth year of Nebuchadnezzar; he also burnt the palace and overthrew the city" (’Ant.,’ 10. 8.5). 2. The divers uses of fire as represented in Holy Scripture. It is there used to set forth both cleansing and avenging powers. It is the symbol of the purification of the human heart and life from sin (Isaiah 6:6, Isaiah 6:7; Malachi 3:2, Malachi 3:3). It is also the symbol of the punishment of the incorrigibly corrupt (Matthew 25:41). "Our God is a consuming Fire;" and we must each be brought consciously near unto him, either to be cleansed from our sin, or, failing in this, to bear the just judgment thereof; for the Divine fire is essentially antagonistic to sin. 1. Let us eschew every form of sin. 2. Let us seek the application of the purifying fire of the Divine love to our hearts.—W.J. Ezekiel 10:4, Ezekiel 10:18, Ezekiel 10:19 ; and Ezekiel 11:22, Ezekiel 11:23 The withdrawal of the presence of God from a guilty people. "Then the glory of the Lord went up from the cherub, and stood over tile threshold of the house," etc. These verses, which are all essentially related to one subject, suggest the following observations. I. THAT GOD NEVER HIS FROM A PERSON OR A NATION UNTIL THEY HAVE QUITE HIM. The chosen people had despised his laws; they had turned aside from his worship for the most debasing idolatries; they had filled the land with their violence; they had denied his observation of their lives, and his interest therein; and they had persecuted his prophets wire called them to repentance. They had abandoned him provokingly and persistently; and now he is about to take from them his gracious presence. That presence he never withdraws from any individual or from any community until he has been rejected—driven away, as it were, by heinous and continued sin. In proof of this we may refer to the following and other portions of the sacred Scriptures: 1 Samuel 15:23, 1 Samuel 15:26; 1 Samuel 28:15-18; 1 Chronicles 28:9; 2 Chronicles 15:2; Psalms 78:56-64; Jeremiah 7:8-16. II. THAT GOD HIS FROM A PERSON OR A NATION VERY . We have an intimation of his leaving the temple in Ezekiel 9:3, where the glory of God departs from the holy of holies to the threshold of the house, by which is meant, says Schroder, "the outermost point, where the exit was from the court of the people into the city." In Ezekiel 9:4 the prophet beholds the same movement repeated. Then in verses 18 and 19 the Lord’s complete abandonment of the temple is symbolically exhibited. And in Ezekiel 11:22, Ezekiel 11:23 the symbol of the gracious presence departs from the city, and makes a temporary sojourn on the Mount of Olives before forsaking the land. Thus step by step the symbol of the glory of the Lord goes away from them. It is as though he forsook them with great reluctance. By his servant Hosea he expresses the same truth: "How shall I give thee up, Ephraim? how shall I deliver thee, Israel?" etc. (Hosea 11:8). It seemed, too, as though he would be entreated by them not to depart from their midst, and moved away so gradually in order that they might so entreat him. And if God withdraws himself, or withholds his gracious influences from any one, he does so, as it were, with measured steps and slow. Men are not left to themselves and their own devices hastily. God waits long to be gracious unto man. He does not depart from any one until he has received great and protracted provocation. He is "the God of patience;" and "he delighteth in mercy." III. THAT WHEN GOD HIS FROM A PERSON OR NATION THEY ARE BEREFT OF HIS . Shortly after Ezekiel had seen the glory of God pass away from the holy of holies to the threshold of the house (Ezekiel 9:3), the destroying angels began their work of slaughter in the temple. And before the complete destruction of the city, the glory of God departed from it to the Mount of Olives. When the Lord had quite withdrawn his gracious presence they were at the mercy of their enemies, and troubles came upon them test and furiously. "When the sun is in apogee, says Greenhill, "gone from us, we have short days and long nights, little light but much darkness; and when God departs, you have much night, and little day left, your comforts fade suddenly, and miseries come upon you swiftly." What a tragical example of this we have in the case of King Saul! When God had departed from him, and answered him no more, neither by prophets nor by dreams, he was sore distressed, and the terrible end was close at hand (1 Samuel 28:15-20; 1 Samuel 31:1-13.). "This is to be forsaken indeed, when God prepares to forsake us. Lo! then more than ever darkness comes over all the powers of man’s spirit and over his life, and even trusted, loved countenances of friends go into shadow. Good thoughts grow ever fewer, impulses to prayer ever more rare; admonitions of conscience cease; the holy of holies in the man becomes empty down to the four walls and the usual pious furniture" (Schroder). . "Take heed, brethren, lest haply there shall be in any one of you an evil heart of unbelief in falling away from the living God: but exhort one another day by day, so long as it is called Today; lest any one of you be hardened by the deceitfulness of sin." And let us pray, "Cast me not away from thy presence; and take not thy Holy Spirit from me."—W.J. Ezekiel 11:1 Moreover the Spirit lifted me up, etc. It is noticeable that the position to which Ezekiel was thus transported in his vision from his place in the inner court (Ezekiel 8:14), was identical with that which he had just seen occupied by the cherub chariot before its departure (Ezekiel 10:19). What he is about to see will throw light on the significance of their departure. The gate is probably, here as there, that of the court of the temple. Five and twenty men. The number at first reminds us of the worshippers of the sun, in Ezekiel 8:16; but that, as we saw, was probably a company of priests. On the other hand, the two who are named are styled princes of the people, which suggests a lay rather than a priestly status, and they are seen in a different locality. Conjectures as to the significance of the number vary. (1) Two from each tribe of Israel, with the king at their head. (2) Two from each of the twelve divisions of the army, each containing twenty-four thousand men (1 Chronicles 27:1-15). (3) Representatives of twelve regions of the city—a kind of municipal council, with their president. Possibly, after all, the number was used more or less vaguely—a "round" number, as we say (Smend). It is probably safe, however, to think of them as representing the lay element of authority. Nothing is known further as to the persons named. Jaazaniah is distinguished by his parentage from his namesake of Eze 8:11 and Jeremiah 35:3. Both were probably familiar to those for whom Ezekiel wrote, as leaders of the party that was "always devising mischief," in opposition, i.e; to Jeremiah and the true prophets. Possibly the meanings of the names Jaazaniah (equivalent to "God hearkens") the son of Azur (equivalent to "The Helper"), Pelatiah (equivalent to "God rescues") the son of Benaiah (equivalent to "God builds"), are chosen as with a grim irony. The name of Azur meets us in Jeremiah 28:1 as that of the father of the false prophet Hananiah. The death of Pelatiah was probably an historical event to which the prophet pointed as a warning to those who, either at Jerusalem or among the exiles, were speaking as he spoke. Ezekiel 11:3 It is not near, etc. The words take their place among the popular, half-proverbial sayings of which we have other examples in Ezekiel 8:12; Ezekiel 9:9; and Ezekiel 18:2. As in most proverbs of this kind, the thought is condensed to the very verge of obscurity, and the words have received very different interpretations. (1) That suggested by the Authorized Version. "It (the judgment of which the true prophets spoke) is not near. Let us build houses, not, as Jeremiah bids (Jeremiah 39:5), in the land of exile, but here in Jerusalem, where we shall remain in safety. Are we threatened with the imagery of the ’seething pot’ (Jeremiah 1:13)? Let us remember that the caldron protects the meat in it from the fire. The walls of the city will protect us from the army of the Chaldeans." The temper which clothed itself in this language was that of the self-confident boastful security of Jer 28:3; and the death of Hananiah, the son of Azur, in that history presents a parallel to that of Pelatiah in this. (2) Grammatically, however, the rendering of the Revised Version is preferable: The time is not near for building houses; probably, as before, with a reference to Jeremiah’s advice. "We," they seem to say, "are not come to that plaint yet. We will trust, as in (1), in our interpretation of the caldron." (3) On the whole, I incline, while adopting the Revised Version rendering, to interpret the words, as Smend takes them, as the defiant utterance of despair: "It is no time for building houses, here or elsewhere. We are doomed. We are destined (I borrow the nearest analogue of modern proverbial speech) ’to stew in our own juice.’ Well, let us meet it as we best may." I find what suggests this view (1) in the improbability that the thought of the caldron could ever have been received as a message of safety (comp. Ezekiel 24:3, Ezekiel 24:6); and (2) in the despairing tone of most of the sayings that Ezekiel records (Ezekiel 18:2; Ezekiel 37:11). Probably there were, as in other like crises in the history of nations (say, e.g; in those of the Franco-German War) rapid alternations between the two moods of boastful security and defiant despair—the galgenhumor, the courage of the gallows, as Smend calls it; and the same words might be uttered now in this temper, and now in that. In either case, there was the root element of the absence of repentance and submission. Ezekiel 11:4, Ezekiel 11:5 The prophet still, we must remember, in his vision, is bidden to do his work as a true prophet, and to rebuke the defiant speech which he had heard. As in Ezekiel 2:2, the Spirit of Jehovah comes upon him, and throws him into the prophetic ecstasy. It is noticeable that here, as in Ezekiel 2:3, his message is not to Judah only, but to the whole house of Israel as represented by those to whom he spoke. I know the things. This, as ever, was one of the notes of a true prophet, that he shared, as was needed for his work, in the knowledge of him from whom no secrets are hid (John 2:24, John 2:25; Matthew 9:4; 1 Corinthians 14:25). Thoughts, as well as words, were laid bare before him, as they were to his Lord (Hebrews 4:12). Ezekiel 11:7 They are the flesh, etc. The prophet is led to retort their derisive or defiant words. Not they, but the carcases of their victims, were as the "flesh" in the "caldron." For themselves, there was another fate in reserve. Neither to be protected by the caldron nor to meet their doom in it, but to be brought out of it. Death, by famine, sword, or pestilence (Ezekiel 5:12), might be the doom of some, but for others, perhaps specially for those whom the prophet addresses, there would be captivity first, and death from the sword which they feared, afterwards. Ezekiel 11:9 The strangers are, of course, the Chaldean invaders, and the prediction finds its fulfilment in the massacre of the princes of Judah at Ritdah (Jeremiah 52:9, Jeremiah 52:10), which was in Hamath, the northern border of Israel (1 Kings 8:65; 2 Kings 14:25). Then they should see that their defiant speech as to the "caldron" and "the flesh" would be of no avail. Thus they should know that the prophet had spoken in the name of Jehovah, and that their punishment by the heathen was the righteous retribution for their having walked in the ways of the heathen. Ezekiel 11:13 Pelatiah the son of Benaiah. We must remember that this a as part of the vision, but it may be assumed, in the nature of the case, that it represented what then or afterwards was a fact in history. Had Pelatiah died suddenly during a council meeting? Compare the death of Hananiah in Jeremiah 28:17. As it was, even in the vision, the death so startled and horrified the prophet, that he burst out again into a prayer like that of Jer 9:8. Was the "residue," the "remnant" of Israel, represented by one of the chief counsellors of the city, to be thus cut off? Ezekiel 11:14 The answer to that question comes as by a new inspiration from the word of the Lord. Ezekiel 11:15 The men of thy kindred, etc. The full force of the phrase can hardly be understood without remembering that the word for "kindred" implies the function and office of a goel, the redeemer and avenger of those among his relations who had suffered wrong (Leviticus 25:25, 48; Numbers 5:8), and the point of the revelation is that Ezekiel is to find those who have this claim on him, his true "brethren," not only or chiefly in his natural relations in the priesthood, but in the companions of his exile (the LXX; following a different reading, gives, "the men of the Captivity"), and the whole house of Israel, who were in a like position, who were condemned by those who had been left in Jerusalem. As in Jeremiah’s vision (Jeremiah 24:1), they were the "good figs;" those in the city, the vile and worthless. They were the remnant, the residue, for whom there was a hope of better things. They were despised as far off from the Lord. They were really nearer to his presence than those who worshipped in the temple from which Jehovah had departed. Ewald and Smend take the words as indicative: "Ye are far," etc. Ezekiel 11:16 Yet will I be unto them as a little sanctuary; better, with the Revised Version, a little while, as marking that the state described was transient and provisional. For a time, Ezekiel and the exiles were to find the presence of Jehovah manifested as in the vision of Chebar (Ezekiel 1:4-28), or felt spiritually, and this would make the spot where they found themselves as fully a holy place as the temple had been. There also they would have a "house of God." But this was not to be their permanent lot. There was to be a restoration to "the land of Israel" (verse 17; Ezekiel 37:21), to the visible sanctuary, to a second temple no longer desecrated by the pollutions that had defiled the first. As with all such prophecies, the words had "springing and germinant accomplishments." In Ezekiel 40-48, we have Ezekiel’s ideal vision of their fulfilment. A literal but incomplete fulfilment is formed in the work of restoration achieved by Zerubbabel, Ezra, and Nehemiah, and the hopes then cherished by Haggai and Zechariah. A more complete but less literal fulfilment appears in the Church of Christ as the true Israel of God (Galatians 6:16), and in the Jerusalem which is above (Galatians 4:26). In the fact that in the seer’s vision of that heavenly city there is no temple, but the presence of "the Lord God Almighty and the Lamb" Revelation 21:22), we find the crowning development of Ezekiel’s thought. Intermediate expansions are found (1) in the gradual substitution of the synagogue for the temple in the religious life of Israel; (2) in our Lord’s words to the woman of Samaria (John 4:21-24); and (3) in his promise that where two or three are gathered together in his Name, there he would be in the midst of them (Matthew 18:20). The thought that it is the presence of Jehovah that makes the sanctuary, not the sanctuary that secures the presence, Ezekiel may have learnt from the fate of Shiloh (Psalms 78:60). Ezekiel 11:17 I will give you the land of Israel. The marginal references in the Authorized Version show how entirely Ezekiel was following in the footsteps of his master Jeremiah, as he had done in those of Isaiah, in their prophecies of restoration. Here also the law of" springing and germinant accomplishments" finds its application. Ezekiel (47:13-48:35) has his ideal of a new geographical Israel, as of a new local temple, a land from which idolatrous shrines and high places have disappeared. St. Paul (Romans 9-11.) clings to the thought of a restoration of the literal Israel, even while he strips it of Ezekiel’s geographical limitations. Ezekiel 11:19 I will give them one heart. The LXX; following a different reading, gives "another heart" (as in 1 Samuel 10:9); but the Hebrew, represented by the Authorized and Revised Versions, is, without any doubt, right. As in the symbolic action of the joining of the two sticks in Ezekiel 37:15-22, so here, the hope of the prophet, like that of Isaiah and Jeremiah (Jeremiah 32:37-39), looked forward to the unity of the restored people. Judah should no longer vex Ephraim, nor Ephraim Judah (Isaiah 11:13). The long standing line of cleavage should disappear. Oneness of purpose and of action would characterize the new Israel of God. So, in our Lord’s prayer for his Church, there is the prayer that "they may be one"—made perfect in one (John 17:21-23). Left to itself, Israel tended, as all human communities have tended, to an ever-subdividing individualism, fruitful in sects and parties and schisms. Even the highest of those aspirations has remained as yet without any adequate fulfilment. The ideal unity of the Christian Church is as far distant as that of the Church of Israel. It remains for us to welcome any approximate fulfilments as pledges and earnests of the future unity of the true Israel of God in the heavenly Jerusalem. In the prophet’s thoughts that unity was to be brought about by the Divine gift of a "new Spirit," loyal, obedient, unselfish. We note how distinctly, whether consciously or unconsciously, Ezekiel reproduces the thought, almost the very words, of Jeremiah 31:31-33; Jeremiah 32:37-39; how his words are in their turn reproduced in Revelation 21:3-5. The eternal hope asserts itself again and again in spite of all partial failures and disappointments. I will take the stony heart out of their flesh. The thought is, as we have seen, identical with that of Jer 31:31-33, but the form in this instance is eminently characteristic of Ezekiel, and meets us again in Ezekiel 36:26. The "stony heart" is that which is "hardened" (Ezekiel 3:7) against all impressions of repentance, to all natural or spiritual aspirations of the good. So Zechariah 7:12 speaks of those who had made their hearts "harder than an adamant stone." So we may remember, by way of illustration, that Burns says of the sin of impurity that "it hardens a’ within," that "it petrifies the feeling." Ezekiel had seen enough of that stoniness in others, perhaps had, at times, felt it in himself. Ezekiel 11:20 That they may walk in my statutes, etc. Out of the new spirit there was to grow the new life—a life of righteousness and obedience, as in worship, so also in the acts of man’s daily life and his dealings with his neighbours. So, and not otherwise, could the actual relation of Jehovah correspond to the ideal, as it had been declared of old (Exodus 6:7; Le Exodus 26:12; 1 Samuel 12:22; 2 Samuel 7:23). This, for Ezekiel, was the crowning blessedness of all, as it had been that of earlier and contemporary prophets (Hosea 2:23; Jeremiah 24:7). To that thought he returns again and again, as to the anchor of his hope (Ezekiel 14:11; Ezekiel 27:14; Ezekiel 36:28; Ezekiel 37:23, Ezekiel 37:27). Ezekiel 11:21 But as for them, etc. We note the peculiar phraseology. The heart of the people walks not simply after their detestable things, but after the heart of those things. There is, as it were, a central unity in the evil to which they unite themselves, just as the heart of man turns to the heart of God when the two are in their ideal relation to each other. For those who did this, whether in Jerusalem or among the exiles, there was the prospect of a righteous retribution. The words close the message which Ezekiel heard in the courts of the temple in his visions, but which he was to deliver (verse 25) to them of the Captivity. Ezekiel 11:22, Ezekiel 11:23 Another stage of the departure of the Divine glory closes the vision. It had rested over the middle of the city. It now halts over the mountain on the east side of the city, i.e. on the Mount of Olives (2 Samuel 15:30; Zechariah 14:4). Currey mentions, but without a reference, a Jewish tradition that the Shechinah, or glory cloud, remained there for three years, calling the people to repentance. What is here recorded may trove suggested the thought of Zec 14:4. We may remember that it was from this spot that Christ "beheld the city, and wept over it" (Luke 19:41); that from it He, the true Shechinah, ascended into heaven. Here, perhaps, the dominant thought was that it remained for a time to direct the work of judgment. And so the vision was over, and the prophet was borne back in vision to Chaldea, and made known to the exiles of Tel-Abib the wonderful and terrible things tidal he had seem . The false confidence of unbelief. Jeremiah told the captives to settle in the land of exile and build houses there, because the Captivity was to last for generations (Jeremiah 29:5). But the frivolous people have rejected that wise counsel, and they declare that such provision for exile is not necessary. "It is not time to build these houses the prophet spoke of," they say; "we will stay in the city, like the flesh in the cauldron." I. CREATES FALSE . This is to be expected, just as we see, on the other hand, that a deep sense of guilt brings with it a fear of judgment to come. When we feel and own our sin, we must admit that we deserve punishment, and we must see that the ground of assurance is cut from beneath our feet. What right have we to believe that God will shield us from harm, while we are bidding defiance to his Law? But while a soul is impenitent the ill desert and threatening doom are not perceived. It does not own that it should be punished. It defends itself and shelters itself behind innumerable excuses. Moreover, the moral sense is now blunt, and the faculty of spiritual insight blind. The messenger of God, too, is regarded as an enemy, and therefore little attention is given to his word. Thus arises a meretricious faith, the opposite of true faith, the confidence of unbelief. II. FALSE AND THE OF . 1. It postpones. Possibly the evil day may lie in the future. This much is tacitly admitted, But it is so far away that we need not give any consideration to it. While the prophet declares that it is at the door, the reckless unbeliever relegates it to a region of dim futurity beyond the horizon of practical considerations. 2. It minimizes. Even if it is admitted that the dreadful day is near, the evil of it is mane little of. "There is no need to build houses," these "Jerusalem sinners" exclaim. The storm may come soon, but it will quickly pass. Thus men make the least of the prospect of future punishment. False confidence first postpones the consideration of it, and then softens its terrors. To the impenitent sinner hell is first a far off possibility; then, though it is a, nearer future, it is not thought to be so unendurable as the preachers declare. III. THERE IS GREAT DANGER IN FALSE . The Jews were simply deceiving themselves. Their very language should have revealed their folly to them. They described the city as a cauldron in which they were as the flesh. Their only application of this metaphor was to represent themselves as well inside the city, and therefore as not needing to build other houses. But the prophet did not have to go far afield to find another very obvious application of the same metaphor. The cauldron is to be set on a fire, and the flesh is only placed in it to be seethed. The cauldron, therefore, symbolizes a very dreadful fate (verse 7). The danger is not the less because we close our eyes to it. Meanwhile a false confidence hinders the impenitent from fleeing from the impending calamity and seeking a place of refuge. Light views of sin and judgment to come lull the careless into a fatal sleep. Ezekiel 11:5 God’s knowledge of man’s thought. I. THE FACT. We know a few men; God knows all. None are so obscure, or remote, or secretive as to hide from him. We know the exterior life; God knows the life within—every thought, and wish, and dream, and fancy. We know in part and with many obscurities, having to piece together scattered hints, and possibly Falling into great blunders in our estimation of our neighbours. God knows completely and without possibility of error, searching into the deep secrets of the heart, not setting down aught in malice, but also not blinded to sad truths by the partiality of an imperfect love. 1. God knows our ideas. He sees when we are in error, observes the crooked course of our ill-trained thinking, and notes the narrowness of our notions. He also knows the true thought which is not understood by our fellow men. 2. He knows our desires. If he does not grant them, it is not because he is ignorant of them. Before a prayer is out of our lips the wish of it has reached the mind of God. When we cannot find words to express the longing of our souls, those vague, dumb desires are exactly measured and fully comprehended by God. God knows our evil desires, the wicked wishes that have not yet found vent in wicked deeds. 3. He knows our sorrows. Though the heart only knoweth its own bitterness among men, the sympathetic knowledge of God has gauged it to the bottom. No one can say, "My grief is quite beyond comprehension." No one can be utterly misunderstood. Misjudged by man, the martyr is known to God. 4. God knows our sin. There is no secret place where a deed of wrong can be done without the eye of God seeing it. Abel is murdered in the field, but still his blood cries to God for vengeance. II. ITS . 1. Hypocrisy is a mistake. It only hides our shame from the less important spectators, while the all-seeing eye of God regards it as an addition to the guilt which lurks beneath. 2. Postponement of punishment is no guarantee for escape. The criminal who is not caught red-handed hopes that he will now elude the vigilance of the ministers of justice, and the longer he remains undetected the more confident does he grow in the assurance that he will never be caught, until long years of immunity almost beget a feeling of innocence. But if God knows all, there is no escape from his anger behind the obscuring growth of years. 3. God’s long suffering is manifest. The heathen might say, "My God does not strike me, because he has not discovered my offence." But when the omniscience of God is admitted, his forbearance is seen to be a wonder of patience and love. He knows all, and yet he is still ready to pardon, still waiting to be gracious, nay, even still heaping upon his sinful children many favours! 4. There is hope of salvation. If our escape lay only in our concealment of guilt, there would always be a danger of ruin through discovery. The criminal who has no better hope than this is standing on thin ice. But now we see that God knows the worst of us, and yet offers pardon and reconciliation through the gift of his Son, we have the greatest encouragement to accept his grace. Moreover, since he knows our troubles, hopes, fears, aspirations, and difficulties, he can send the exact help we need. The sanctuary of the exile. The Jews of Jerusalem boasted themselves in their temple, but with a false confidence, for that splendid edifice was to be razed. On the other hand, the poor exiles of Babylon looked upon their state of separation from Jerusalem as involving a loss of the privileges of the sanctuary. Daniel prayed with his window open towards Jerusalem, as though God were still to be sought in the sacred city (Daniel 6:10). But Ezekiel gives the captives the assurance that God will be their Sanctuary during the short time of exile in the distant land of their captivity. I. GOD IS THE BEST . No Solomon can arise by the banks of the Chebar to build a new temple. The splendour of Lebanon and the skill of Hiram, together with the wealth and devotion of the Jewish nation at the height of its glory, produced a wonder of the world, which a feeble band of heartbroken captives could never dream of equalling. Yet the sorrow-stricken remnant of pious Israel were to have something better than gilded walls and cedar pillars. They were to have God as their Sanctuary. 1. God vouchsafes his presence to his people. He does not only give a house of worship; be comes himself. 2. God’s presence sanctifies. It is a sanctuary. The place where Moses stood before the burning bush was "holy ground," for God was there (Exodus 3:5). Chaldea was far from the "Holy Land;" yet if God were there he would make light in the centre of heathen darkness. Wherever God visits us he makes a sanctuary. The workshop is a holy place when God is in it. 3. God’s presence saves. The temple was regarded with a false confidence and a foolish superstition as a charmed asylum, but the event proved the delusiveness of such an assumption. When God is with us anywhere, however, we are safe; for he is "a Sun and a Shield." II. THIS IS TO BE FOUND IN EXILE. 1. In exile from the native land. The colonist far removed from the home and Church of his fathers, may find God in the bush or on the prairie. Though no "place of worship" may he within his reach, he need not feel banished from gracious influences. If his heart turn to God, God will be with him as his Sanctuary. 2. In exile from the old delights. When trouble comes, a man is, as it were, driven from the land flowing with milk and honey out into a waste howling wilderness. But One is with him, and the God who met the poor fugitive Jacob will make a Bethel in the desert of trouble. 3. In exile from heaven. We seek another country. Here we are pilgrims and strangers; our citizenship is in heaven. Nevertheless, God is with us here and now to train and guard and cheer us with the sanctuary of his presence. 4. For a short season. God would be the Sanctuary in exile "for a little time," not because he would soon desert the banished, but because he would bring them home again. If God is with us in trouble, he will bring us out of trouble. He is with us here for a season, that he may lead us to be with him in heaven forever. Christ came into exile from heaven to be with us here on earth that he might bring us back to God. He "tabernacled with us," was our Sanctuary in exile during his earthly ministry. Now he has gone to prepare a place for us in the eternal home. Restoration and reunion. I. THE DIVINE SECURES FUTURE . The promise that God will be with his children in exile "as a Sanctuary" (Ezekiel 11:16) is immediately followed by the assurance that he will bring them back to their land. It is not for nothing, then, that the poor exiles have the Sanctuary that is better than Solomon’s splendid temple—God’s very presence. If God is with us, the future is ours. God is not only a Stay and a Comfort today, he holds the key of tomorrow. Therefore God only needs to be a Sanctuary for "a little while." Our light affliction "endureth but for a moment." The presence of God should make the hardship of the moment doubly endurable, first because of its own immediate help, and. secondly on account of the cheering prospects it opens out. The light of such a future should throw back rays of comfort into the darkest experience. II. THE FUTURE IS TO BE A GREAT . God will bring the exiles home again. This implies two things. 1. Deliverance from evil. The Jews were scattered among heathen peoples whose alien temper and domineering spirit were sources of trouble; e.g. Daniel, and Shadrach, Meshach, and Abednego. Sin plunges us into hurtful conditions. For wholesome discipline God’s true people may be thrown into circumstances of persecution and peril. but this will not be forever. If the Son of God is with the three in the furnace, he will deliver them from it. 2. Restoration to the old home. The exiles are to return to Canaan. Souls exiled from the kingdom of heaven by sin will, when pardoned and renewed (see verse 19), be restored to the privileges which were the birthright of all—for all have been children, and "of such is the kingdom of heaven." Further, those who have been thus far restored may well feel the need of a more perfect recovery to the home of God, since this earth is not heaven, and here the people of God are "pilgrims and strangers" seeking "another country, that is, a heavenly." God’s perfect restoration includes the bringing of his children home to heaven. III. THE GREAT PERFECT REUNION. The nation was scattered; the promise is that it shall be reunited. Sin divides; redemption unites. All evil has a disintegrating influence on national and family life. Its root is selfishness, and selfishness implies severance. But love is the source of the better life, and love is the closest bond of union. 1. National reunion. So with the Jew. A nation will be safe against internal strife when Christian principles are followed. 2. The reunion of mankind. War is a vast and hideous fruit of selfish sinful passions and narrow hardheartedness. Christianity, if triumphant, would kill war by miring the nations in brotherhood, thus bringing "peace on earth." 3. The reunion of individuals. In restoration to God we learn patience, sympathy, and charity in regard to our fellow men. 4. The reunion of families. This begins on earth in pure home love. But it will be completed in the great restoration of families when all can meet in the home beyond the grave. Ezekiel 11:19, Ezekiel 11:20 The heart of flesh. Two mistakes are commonly made by well meaning social reformers. Too much faith is placed in external improvement, and too much power is credited to man. It is not perceived that the greatest evil is in the heart, and that the only cure can be found in the help of God. but both of these deeper truths are recognized in the passage before us. I. THE NATURE OF THE GREAT CHANGE. Ezekiel 11:17 had promised an external restoration; now we have the assurance of an internal transformation. It is the heart that is to be changed. The very centre of the being must be renewed. For this David prayed (Psalms 51:10). The need of it was pointed out to Nicodemus by Christ (John 3:3). Note the characteristics of the new heart. 1. Unity. "One heart." The internal discord will cease. A man with divided affections is like a two-hearted monster. But doubtless the unity here referred to is social. Sin having brought quarrels among men, the new state will be one of harmony. 2. Life. The old heart was of stone, and therefore dead. The new heart is of flesh, and living. Sin deadens the soul. The death of sin is the resurrection of the better nature. 3. Susceptibility. The stony heart cannot feel. This is the dangerous result of sin. The conscience is seared. The guilt of sin and its danger are not felt. The appeals of Divine grace are unheeded. Tears are wasted on a marble statue. Rain and sunshine cannot fertilize a granite rock. But the new heart is tender. As when Moses strikes the rock the streams flow, so when God’s Word. reaches the stony heart with the power of his Spirit a new feeling is awakened. 4. Naturedness. The new heart is of flesh, not of some rare ethereal substance. The Christian is not to have the heart of an angel, but just a man’s true natural heart. The Christian is the true man. Christianity is in harmony with nature. Inhumanity is unnatural. The lack of natural affections is a sign of unspirituality. Cold saintliness is not an effect of God’s grace, but a product of man’s perversity. God puts a heart of flesh in the flesh. Thus there is harmony, and all is natural. II. THE SOURCE OF THE GREAT CHANGE. God promises to effect this wonderful transformation. Only he can do it. We can change our clothes, our habitation, our outward manners, but not our hearts. The depth of the change renders it too much for man. So does the previous condition of those on whom it has to be wrought. As the heart is of stone, it is too cold to feel its need, and too dead to strive after a better condition. In this hardness and indifference the hapless condition of the sinner is completed. Even the penitent cannot create in himself a clean heart. But left to himself, man is not likely to become penitent. Now, God promises to do what man can never accomplish for himself. He will take away the old evil—remove the heart of stone. He will give a new nature—the heart of flesh. He will also inspire power into this new nature by putting "a new spirit" in his children. This is done by the gift of his Holy Spirit. III. THE RESULTS OF THE GREAT CHANGE. This change takes place in the heart; it is inward, and therefore secret. But its consequences cannot be hidden, for out of the heart are "the issues of life." No one can have the heart of flesh and behave like a being of stone—cold, unsympathetic, inactive. Two consequences are noticed. 1. Obedience. The heart of flesh is given that God’s people may walk in his statutes and keep his ordinances and do them. We cannot truly obey God till we love him. When the heart is right with God the most natural result is that the conduct should be right also. Yet, be it observed, this is not to be regarded as a merely necessary result of God’s action within us, for Ezekiel 11:20 describes a purpose rather than a certain result. God gives a heart of flesh "that" his people "may walk," etc. It is still left with them to exert themselves in the way of obedience. 2. Adoption. "Thy seed shall be my people, and I will be their God." God owns his renewed people as his children; they own him as their Father. The right heart is at one with God. Ezekiel 11:25 Preaching to the captives. I. THE MUST START FROM A MADE TO HIMSELF. The prophets were seers. The apostles were eyewitnesses of the life, death, and resurrection of Christ. No preacher can go forth with God’s Word unless he has first received that Word. For it is not his business to gather congregations merely to hear his "guesses at truth," nor is he called to set before men his most profound speculations, if those speculations are only wrought out of his own ideas. He is a messenger—therefore he must bear a message; a herald—therefore he must have a gospel to proclaim. Where shall the modern preacher find his Divine word? He cannot pretend to be an Ezekiel at home among the cherubim, to whom the inmost wheels of the Divine mysteries seemed to be revealed. Nevertheless, he has his revelations: 1. In the Bible. Of all men the preacher is called to be a diligent student of this rich storehouse of revelation. The modern preacher does not see Ezekiel’s cherubim, but he can read the New Testament, of which Ezekiel knew nothing; and the gospel story of Jesus of Nazareth is a greater revelation than the visions of an Old Testament prophet. 2. In experience. Every preacher must have his own vision of Scripture truth. We can only speak what we have seen and heard. The truth must be interpreted by experience. II. THE PRIVATE OF TRUTH IS GIVEN FOR PUBLIC . Ezekiel might have thought himself a rarely privileged soul, and have considered his visions as choice mysteries to be kept secret, and not to be waisted on unsympathetic ears, like pearls cast before swine, if he had not understood his duty as a prophet of Israel too well to make such a mistake. Freely he had received, freely he must give. All who know God’s truth are under sacred obligations to do what in them lies to declare that truth. It is not possible forevery one to be a preacher by word of mouth. Still, in some way missionary enterprise should follow the reception of Divine truth. We who have the gospel are bound to give it to those to whom it is vet an undreamed secret. 1. This declaration is to be unreserved. Ezekiel spoke all the things. Some were obscure; some might cause offence; some might be abused. Yet he was not at liberty to hold hack anything. The preacher must not shun to "declare the whole counsel of God." 2. This declaration is for all. It was given to Ezekiel’s neighbours, the captives, without distinction. As there are no esoteric truths in God’s revelation, so there is no spiritual aristocracy of the initiated. The only limit is our capacity to receive. "He that hath ears to hear, let him hear." III. THE OF DIVINE TRUTH IS NEEDED BY THOSE WHO ARE IN TROUBLE. Ezekiel "spake unto them of the Captivity." 1. It is a peculiarly Christian duty to bring the consolation of God to the troubled. This is suited to the sorrowful. Lighter thoughts may amuse in hours of ease. But when darkness gathers about the soul, nothing short of the deep verities of God will satisfy. Those verities may not be always pleasant. Much that Ezekiel saw filled him with distress. Still God’s truth is all wholesome and healing, and his last words are his best, as Ezekiel’s hearers must have found when the prophet concluded with the wonderful promise of the "heart of flesh" (verse 19). 2. The gospel is peculiarly appropriate for those who are spiritually captives, i.e. in bondage to (1) superstition, (2) doubt, (3) fear, or (4) sin. Christ came to proclaim liberty to such captives (Luke 4:15). BY J.R. THOMSON Ezekiel 11:2 Evil counsellors. Ezekiel was a true patriot; and it was accordingly to him matter of great distress that his countrymen were misled by ungodly and self-seeking counsellors and princes. "If gold rust, what shall iron do?" If those occupying positions of authority and eminence are unfaithful, what can be expected of the multitude who go as they are led? By whatever name they are called, and to whatever gifts or acquirements they owe their influence, there will always, in every state and in every Church, be men who lead, who guide the thoughts and control and inspire the actions of their fellows and inferiors. It was the prophet’s sorrow to see posts of power at Jerusalem occupied by those who led the citizens astray and encouraged them in their rebellion against God. His experience and reflections lead us to think of great men who are at the same time counsellors of evil in the community. I. THE OF A NATION OWE THEIR AND TO GIFTS AND FOR WHICH THEY ARE TO DIVINE . II. SUCH AND ARE BY GRAVE . III. THE OF A NATION. ABUSE THEIR TRUST WHEN THEY SEEK TO DIRECT PUBLIC POLICY SO AS TO SECURE AND PRIVATE ENDS. That this is often done no student of political philosophy and history, no observer of contemporary politics in any nation, can doubt. Men profess zeal for the public good, and upon such profession are exalted, by the favour of a prince or of the public, to positions of eminence and power. no sooner are they securely in office than they make use of their newly acquired power to gain some ends dear to their own interests, passions, or prejudices. Some by oppression or peculation amass great wealth; some find means to revenge themselves upon their enemies and rivals; some seek to get into their own hands the reins of supreme power; some regard office as the opportunity for advancing their family or their friends to posts of consideration and emolument. In public such persons speak of patriotism, of popular rights, of disinterested devotion to the public good. But in reality they are always scheming to secure some advantage to themselves. So much is this the case in certain communities that among them the "politician" is loathed and despised by all men of integrity and honour. IV. EVIL ARE BY BASE MOTIVES. Politicians are sometimes in the pay of their country’s enemies; they are sometimes the instruments of a despot who seeks to rob the people of their rights, and to establish a tyranny; they are sometimes indifferent to their fellow countrymen’s sufferings, if only they themselves may profit by their nation’s fall. Self is their rule, their impulse, their one consideration. What they do they do not as unto the Lord, but unto men. V. EVIL LEAD A INTO ERROR AND RUIN. The multitude ever follows the guidance of the few. The uninstructed and ill-informed are at the mercy of their superiors. Old Testament history abounds with instances of misleading by unprincipled rulers. It is mentioned to the condemnation of one and another of the kings that they "caused Israel to sin." And what was true of the "chosen nation" is true of every people; at some epoch or other the pride, the vanity, the ambition, the meanness, or the selfish sloth of those in authority has led the nations into some course of infatuated folly, and the people have suffered for the offences of their leaders. VI. WILL SURELY SUCH AS BY WICKED COUNSEL LEAD THE PEOPLE ASTRAY. The time must come when the secret purposes of wicked rulers will be brought to light and exposed. Some are hurled by the indignation of the people from the lofty position to which they have been allowed to climb. Some retain their position whilst they live, but their memory is accursed. But of all we are assured upon the highest authority that they shall be brought into judgment, and that their deeds shall not be unpunished.—T. Judgment deferred. The evil counsellors of Jerusalem did their worst to counteract the effect of the message which the Lord’s prophets were commissioned to communicate. Thus it came to pass that the inhabitants of the city were encouraged to neglect the obvious duties of repentance and supplication; and, when the time of judgment came, were found unprepared. The means by which the devisers of mischief brought about this result are described in this passage. They induced the citizens to believe that, if the threatened judgment were ever to come, it would not be yet, not probably in their time; and encouraged the citizens to build houses, and to live as if no catastrophe were about to befall them. If the ruin of Jerusalem were appointed, at all events that ruin was "not near." I. THE WAY IN WHICH SINNERS TREAT THE THREATS OF GOD’S . 1. It is often the bounden duty of faithful messengers of God to foretell the approach of chastisement and judgment. A painful duty it always is; and it is to be leaped that on this account many shrink from discharging it. Even the tender and gracious Jesus now and again denounced the sins of the self-righteous and hypocritical, and warned such that condemnation awaited them. No one can carry out the office of a minister of righteousness who does not remind the unbelieving and impenitent that "the wages of sin is death." 2. It is observable that such admonitions are often treated with neglect and contempt. It has been thus from the time of Noah, whose warnings were unheeded and ridiculed by his contemporaries. The admonitions of Christ himself in some instances only embittered the hostility of those whom he reproached. Every servant of God has had occasion to exclaim, "Who hath believed our report? and to whom is the arm of the Lord revealed?" II. THE ERROR WHICH SINNERS COMMIT IN SO GOD’S MESSAGE. 1. Many who hear the warnings and threats addressed to them give no credit to what they hear, and do not expect the predictions to be fulfilled. They have more confidence in their own judgment and in their own good fortune than in the Word of the Lord. They do not wish to believe, and they will not bellow. 2. Many who do not absolutely disbelieve and reject the message, nevertheless persuade themselves that its fulfilment will be indefinitely deferred, and indeed is altogether uncertain. Such seems to have been the case with the evil counsellors, whose guidance was accepted in Jerusalem. Their answer to every prediction of calamity was this: "It is not near!" It is with the same excuse that the Word of God is so constantly encountered in our own days; and there are those who may not make this excuse in words, who yet cherish it in their hearts and act upon it in their conduct. "Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil." III. THE FOLLY AND OF SUCH OF GOD’S MESSAGE. What shall be said of the attitude of those whose one reply is this: "It is not near"? 1. They must be reminded that time, after all, is of comparatively little importance. The main question for us is this—Is God angry with the wicked? Is his wrath to be revealed against the ungodly? If it is so, then how can we attach great importance to the question—Will this be made manifest this year or next year; now or at some future time? 2. They must be reminded that the judgment foretold may be actually nearer than is supposed or believed. It was so in the case of Jerusalem in the time of Ezekiel. It has often been so. Men have been eating and drinking, marrying and giving in marriage, when sudden destruction has come upon them. 3. They must be reminded that, near or far, the judgment of the Supreme Ruler is inevitable. "Who may abide the day of his coming? and who shall stand when he appeareth?"—T. Divine omniscience. Among the many elements of that superiority which is distinctive of monotheism over polytheism must be noted the perfect knowledge which the one God possesses of all the creatures whom he has made. Men who believe in the "gods many" of the heathen have not, and cannot have, that constant sense of the Divine omniscience which must exercise so signal an influence for good over the worshipper of the Supreme. I. THE OF THIS . We attribute to the Deity infinite perfection; and this is not consistent with the limitation of his knowledge. It is absurd to suppose that he who has made the mind of man has lost the power of recognizing the thoughts and intents of the heart which he fashioned by his power and wisdom. There is no part of his universe in which God is not present. Much more evidence is it that the Father of the spirits of all flesh is in possession of every secret of the intellectual and spiritual nature of man. II. THE OF THIS . It is evident that the inhabitants of Jerusalem, and especially the false teachers and evil counsellors in the city, lost sight of this great truth. God was not in all their thoughts. It may net have occurred to them, as they pursued their selfish plans and lived their irreligious life, that every purpose and hope was known to the Divine Lord and Judge. "All things are naked and opened to the eyes of him with whom we haw to do." III. THE TERROR WHICH THIS SHOULD HAVE FOR EVIL DOERS WHO ARE OF IT. God knows the wicked things that come into men’s minds and are encouraged to abide there—the injustice, the covetousness, the falsehood, the impurity, the cruelty, the hatred, the malevolence, which are distinctive of those who depart from God. Such qualities, even before they find expression in word and act, are repugnant to the nature of the just and holy God. And he is not simply an observer; he is a Judge. He disapproves and condemns thoughts, sentiments, and purposes which are in opposition to his own laws, to his own character. He has revealed his intention to bring men into judgment for all their conduct, and forevery secret thing, good or bad. From this reckoning with the Judge of all there is no escape. The prospect may well strike the impenitent sinner with dismay. IV. THE POWER WHICH THIS SHOULD OVER THOSE WHO ARE WHETHER OR NOT TO YIELD TO . In order to resist temptation to sin, it is not enough to guard our actions, to order aright our circumstances and associations. It is in the mind that the real battle must be fought. And upon this battlefield, what auxiliary is so potent and effectual as the remembrance of the Lord’s omniscience? He is with us to assist us in the regulation of our thoughts and desires; for he knows alike the force of temptation, and the sincerity of our endeavour to check and to overcome it. V. THE WELCOME GIVEN BY GOD’S PEOPLE TO THIS . The same truth is a joy and consolation to the Christian, which the ungodly man finds an occasion of distress and dread. Why is this? It is because God has in Christ made himself known to his heart as his Friend and Father. Thus openness and confidence and holy intimacy prevail between the Christian and his God. The faithful servant of God knows his infirmities and his faults, and he is grateful to be assured that those are known to his Father in heaven, who will deal leniently and compassionately with them, and will assist him in overcoming them. God knows the aspirations and endeavours of his own children, is interested in every effort to attain to a fuller knowledge of himself, and a more constant and practical subjection to his will. In Psalms 139:1-24, the feelings of the good man, conscious of the Divine omniscience, find a full and most poetical and fervent expression, There is nothing which such a man would wish to hide from such a Friend.—T. Remonstrance and intercession. It is remarkable that whilst Ezekiel was commissioned to censure and to denounce the political action of the evil counsellors of Jerusalem, he took no pleasure in the awful practical expression which the righteous Judge saw fit to give to this censure and denunciation. It was the prophet’s business to expose the wicked policy of Pelatiah; but this man’s death was to Ezekiel a severe shock and sorrow, calling forth from his sympathetic and patriotic heart the words in which he deprecated with all reverence and submission the displeasure of the Lord. I. THE OF AND . In this passage the occasion was twofold. 1. The pressure of present affliction, in the death of one of the leaders and rulers in the metropolis. 2. The apprehension of future calamity and disaster such as the present affliction foreboded. What had happened to one would, in all likelihood, happen to others. Similarly, every well wisher to his country and his Church is, in times of trial, driven to the throne of grace for merciful forbearance and interposition. II. THE OF AND . 1. There is an identification on the part of the suppliant of himself with his people. After all, whatever might be the errors of any class of his countrymen, Ezekiel was a Hebrew, and he could not but suffer in the sufferings of his country; its misfortunes could not but afflict him; its ruin could not but humiliate and distress him. 2. There is an implicit admission of the justice of the Divine action; the prophet does not complain of what had been wrought by the hand of Divine and judicial authority. No affliction was undeserved. 3. There is supplication that ills apparently impending may be averted. As Abraham pleaded for Sodom, so Ezekiel pleaded for Jerusalem. There is but a remnant: of that remnant shall a full end be made? As if he added, in the language of the patriarch, "That be far from thee, Lord!" . The Christian cannot fail to be reminded, by this passage, of the intercessory office of Christ. We have an Advocate with the Father, appointed and accepted by that Father’s love. Here is our refuge and our hope in the time of calamity and under the fear of judgment. Our High Priest is a powerful and successful Intercessor. Our sins have deserved that "a full end" should be made of humanity. But through Christ mercy is extended, clemency exercised, and salvation assured to those who place themselves under the patronage and protection of the great Mediator and Advocate.—T. Ezekiel 11:16, Ezekiel 11:17 Exile and restoration. There is a change in the tone of the prophet. A full end shall not be made of the remnant. The metropolis shall fall, the king shall be led captive. The enemy shall prevail. But the children of the Captivity shall not be forgotten; they shall experience the protection and fellowship of their covenant God; and they shall be brought back to the land of Israel, when Divine purposes are fulfilled, and when the time is ripe. I. GOD A FOR A SEASON IN A FOREIGN LAND. This must have been a precious and encouraging assurance to the captives in their banishment. They loved Jerusalem, and they loved the temple. Far from the scene of their national privileges, they were yet not forsaken by the God of their fathers. 1. Every holy place has its true meaning and value from the residence in it of the Eternal. It is not the costly material of which a sanctuary is built, the labour and art with which it is decorated, the robed priesthoods who minister, or the lavish offerings and sacrifices that are presented; it is not these things that make a temple. It is the presence of God himself to receive and bless the worshippers, that endears the building to the enlightened and pious. 2. God may manifest his presence and favour in p!aces where no sacred edifices exist. So Jacob understood, when he awoke from his slumber and his dream, and exclaimed, "Surely the Lord is in this place, and I knew it not!" "Where’er they seek thee, thou art found, And every place is hallowed ground." Those upon the stormy deep, those in the primeval forests, those in the waterless deserts, those in the caverns of the earth, have met with God in the exercises of devotion. And he was a Sanctuary to his banished ones in their captivity in the East, as near to them as he was to those still permitted to resort to the courts of the temple at Jerusalem. "The tabernacle of God is with men." 3. Thus God’s spiritual presence may be realized and enjoyed even in a world of sin. Earth is in a sense the scene of exile and of banishment. But for all that, God will be to his people a Sanctuary in the place and during the period of their captivity. His Church is his temple, and from it he never departs. II. GOD THE OF HIS ONES. 1. The dispersion and banishment are appointed for a time and for a purpose. There were reasons why the sons of Abraham should be exiled from the land promised to their progenitor, the father of the faithful. It was apparent to the wisdom of God that only thus could they be preserved and delivered from the temptations, especially to idolatry, to which they had so often yielded. The discipline was severe, but it was effectual. The period of exile was not prolonged vindictively. 2. The restoration is as providential as the Captivity. The language of the text is very emphatic upon this Feint: "I will even gather you from the people," etc. "He deviseth means whereby his banished ones may return." It was this prospect which sustained and cheered the Hebrew people amidst disasters at home and exile abroad. The land of their fathers was their land; and in due time they were to enter and possess it. 3. The restoration of the Israelites prefigured the final salvation of all God’s people. Their exile shall not last forever. There is a better country, even a heavenly, a Jerusalem above; yonder is the promised inheritance, and the eternal abode of the blessed gathered from every land.—T. Spiritual transformation. This promise is one of the most precious to be found in the Old Testament Scripture. Relating as it evidently does in this passage to the nation of Israel as a whole, it has generally been taken by Christians as having applicability to all who yield themselves to God, to be dealt with by his renewing and transforming grace. I. THE NATURE THAT NEEDS . This is characterized by hardness. It is "the stony heart" which Divine grace undertakes to soften and renew. The hard or stony heart is that which is insensible to spiritual realities, upon which neither Law nor gospel makes any impression, which resists every appeal whether of righteousness or of mercy. II. THE POWER THAT EFFECTS THE . The powerlessness of all human agency and endeavour is apparent. Man’s influence can do much; but here is the most difficult of all problems to be solved; here is the necessity for something more than reformation—for actual renewal Hence God, the Almighty, undertakes the work himself. He speaks here with authority, as the Being who needs no counsellor, no helper, who has infinite resources at his disposal, who exercises his own prerogative. It is not here explicitly stated what are the means he employs; but we know that they are means in harmony with the moral nature of man, that his appeal to us is an appeal of truth and love. In the Christian dispensation, the agent of transformation is the Holy Spirit given at Pentecost, and perpetually abiding in the Church, and the instrumentality employed is the gospel of our Saviour Jesus Christ, appropriated by the faith of the believing hearer of the Word. III. THE EFFECTS AND OF THIS . 1. Newness of spirit supersedes the old disposition to disobey and rebel. Every reader of the New Testament knows what stress is laid upon the new covenant, the new birth, the new life, newness of the spirit, etc. In fact, this verse from Ezekiel is peculiarly in harmony with the Christian dispensation and all that belongs to it. 2. Unity of heart is one form of newness; for it comes to supersede the division and opposition which prevail where God’s authority is rejected and where God’s Word is despised. It is our Lord’s prayer concerning the members of his Church, that they "all may be one"—one in him and in the Father, and so one each with the other. 3. Sensitiveness is what is intended by the heart of flesh. The nature which God by his grace renews is a nature which responds to the love of God by gratitude, faith, and consecration. A heart delighting in what pleases God, dreading what offends him; a heart loving all whom God loves, and inspiring a life of scrupulous and hearty obedience;—such is the new heart, the heart of flesh, which is the best gift of God to his children. "A heart resigned, submissive, meek, My dear Redeemer’s throne; Where only Christ is heard to speak, Where Jesus reigns alone." T. Mutual possession. This language is of frequent occurrence in Scripture, and applies to the relation between Jehovah and his chosen and covenant people Israel. It is ideal, for, as a matter of fact, the descendants of Abraham and of Jacob were constantly in rebellion against God, and alienated from him by their wicked works. Yet it was actually true of an election within the nation. And it remains forever applicable, in strict and literal truth, to all those who receive Divine grace, acknowledge Divine authority, and rejoice in Divine communion. I. THE ARE CLAIMED AND OWNED BY GOD AS HIS PEOPLE. "They shall be my people," says the Eternal. They are his: 1. To possess. They are his property, and they bear upon them his mark. 2. To control. They are his servants, yielding themselves to him, and their powers as instruments in his service. 3. To love. God loves his own people, as a father loves his own children, as a husband loves his own wife. 4. To bless. The Lord is mindful of his own. There is nothing that is for their good which he withholds from them. II. GOD IS CLAIMED AND OWNED BY THE AS THEIR GOD. On this account: 1. They reverence him. Let others offer their adoration where they will, the Lord, say they, is our God, and him only will we serve. 2. They trust him. His ways may sometimes be dark, and his counsels perplexing; but he is theirs, and therefore they will not withdraw their confidence from him. 8. They glorify him with all their powers. To them there is no limit to their Lord’s claims and authority; he has but to say, Go, and they go; Come, and they come; Do this, and it is done. 4. They hope in his promises. He has given them his word that they shall be brought to everlasting salvation; and the assurance, coming from their own covenant God, inspires them with a bright and consolatory hope. "This God is our God forever and ever; … our Guide, even unto death."—T. The prophetic office. In these few and simple words we have a declaration of the office and function of the inspired prophet, and in a certain sense of every true religions teacher whom God commissions to be the vehicle and conscious agent in communicating his truth, counsels, admonitions, and encouragements to men. I. . The prophet and every religious teacher must come mediately or immediately into spiritual communication with the Divine Mind. 1. The Source from which the communication proceeds is none other than God himself. 2. The matter which is received is what is commonly called revelation; the thoughts and commands and purposes of the Supreme are made known to a human spirit. 3. The vision, the hearing, of the prophetic soul are made ready by Divine grace to appreciate the communication. II. . 1. Thus the prophet, the religious teacher, is a mediator, capable on the one side, of fellowship with God, and on the other of correspondence and communion with his fellow men. 2. There are special qualifications, by reason of which he can fulfil the commission received; he should be a man of quick intelligence, of tender sympathy, of dauntless courage, of manifest authority. 3. Yet his chief credentials are simple and moral—truthfulness, conscientiousness, and simplicity of nature and habit.—T. BY J.D. DAVIES Ezekiel 11:1-13 The summary punishment of official guilt. As a rule, God is extremely patient towards human rebellion. He reproves and remonstrates and warns long before the executioner appears. Yet sometimes he departs from this course, by a summary act of vengeance. The penalty that follows some crimes is swift and sudden. The Chaldean nobles who laid an impious snare for Daniel were soon overtaken with judgment. When Herod accepted the profane flattery of his courtiers, he was soon consumed with inward disease. Ananias and Sapphira had scarcely completed their falsehood when the sword of the executioner fell upon them. At times God starts out of his secret place, and suddenly vindicates his outraged majesty. I. MARK THE OF SIN IN PRIESTS AND PEOPLE. In all probability these twenty-five men were the heads, or princes, over the twenty-four courses of the priests, while Jaazaniah and Pelatiah may have held a yet higher rank in the temple. It may be that Pelatiah was high priest or ruler of the temple. Certain it is that they were "princes of the people." 1. Their position was one of vast influence. Their opinions would be accepted as the opinions of the people. Their example would be widely imitated. To a large extent, they would influence the life and conduct of the population. As they had the privilege of access to God, and possessed the means of knowing his will, the people would, as a matter of course, look to them for guidance. Profanity or infidelity among the chief priests would speedily infect the Hebrew flock. Hence, for others’ sakes, it behoved them to be prudent, devout, and circumspect. 2. Thy had turned Divine warning into ridicule. This seems the only satisfactory way of explaining their boast, "We dwell securely." "This city is the cauldron, and we are the flesh." Jeremiah, who still dwelt in Jerusalem, had seen, in a vision from God, "a seething pot, and its mouth was towards the north." The heads of the priestly order had parodied this, had treated it as an image of self- security, instead of as an omen of danger. As if they had said, "Be it so! This city, with its bastions and gates, impregnable as brass or iron, is a cauldron, and as the flesh is safe in the cauldrons, equally so are we!" They laughed at every intimation of danger. In the teeth of a hundred warnings, in the teeth of a score of defeats and overthrows, they persisted in a conviction of safety. Like fools of other nations, they "made a mock at sin." 3. This senseless hardihood led to aggravated crime. One sin soon breeds a thousand others. They, who had the administration of justice, abused their office, and ruled with a sword of terror. Either by excessive lenity, in not repressing crime; or else by excessive tyranny, human life was held cheaply in the city. Death was a common occurrence, and excited no horror. Civic strifes abounded. The number of the slain increased, and these princes were responsible for the foul deed. They were the persons who "had filled the streets with the slain." The stains of human blood were upon their skirts. 4. The exact measure of their sin was known. Not an item in their evil deeds was unknown nor unregistered. They had tried to conceal their misdeeds, had endeavoured to minimize their offences, were attempting to persuade themselves that Jehovah did not trouble about such matters. But imagine their surprise and confusion when every iota of offence, ay, and every secret evil thought, was fully laid out in the bill of attainder. The amount and degree of each man’s guilt is allotted with scrupulous exactness. II. OBSERVE THE PROPHET’S . Ezekiel was employed by God to convey the last remonstrance to these princes. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 12:1 The word of the Lord, etc. This formula, so familiar in Isaiah and Jeremiah, appears for the first time in Ezekiel, but occurs repeatedly afterwards, especially in this chapter (verses 8, 17, 21, 26. and again Ezekiel 13:1; Ezekiel 14:2, et al.). The teaching by "the visions of God" ceases, and that of direct message or symbolic acts is resumed. In each case the point aimed at was the same. The people who heard the one or saw the other were to be taught how utterly groundless was the hope that Jerusalem could hold out against its enemies. The interval between the two was probably a short one, and the new teaching, we may conjecture, had its starting point in the prophecies of a speedy deliverance which were current both at Jerusalem and among the exiles at Babylon. Ezekiel 12:2 Which have eyes to see, etc. We note the words in their relation both to like utterances in the past (Isaiah 6:9; Isaiah 42:20), and by Ezekiel’s contemporary (Jeremiah 5:21), and in the future by our Lord (Matthew 13:13), by St. John (John 12:40), and lastly by St. Paul (Acts 28:27). The thought and phrase were naturally as ever-recurring as the fact. Ezekiel 12:3-7 Prepare thee stuff for removing, etc.; better, equipment for a journey, with the implied thought that it is the journey of one going into exile. "Bag and baggage," all the household goods which an exile could take with him, were to be brought out in broad daylight and piled up opposite his door. Then in the twilight (Revised Version, in the dark, and so in Ezekiel 12:7, Ezekiel 12:12) he was to go forth, not by the door of his house, but by breaking through the wall (with such walls as those of Eze 13:11 the process would not be difficult), as a man might do who was escaping secretly from a city through the gates of which he dared not pass (Ezekiel 12:5), and was to start with his travelling chattels upon his shoulder. Lastly (Ezekiel 12:6), as the strangest feature of all, he was to go forth with his face covered, as one who wished to avoid recognition, as one also who could not see one step of the way before him. This, it is intimated, would startle even the most careless, and in this way he would become, as he had been before in like symbolic acts (Ezekiel 4:1-17; Ezekiel 5:1-17.), as Isaiah (Isaiah 20:2) and Jeremiah (Jeremiah 27:2) had been before him, a sign unto the house of Israel. Ezekiel 12:8, Ezekiel 12:9 The commands were obeyed, and the prophet waited fur the next inspiration, the next word of the Lord. It would seem as if he had himself done what he was told to do without knowing what it meant. It was not till night had passed to morning that he was able to answer the question which the exiles asked him, What doest thou! At last the answer came. Ezekiel 12:10, Ezekiel 12:11 This burden concerneth the prince in Jerusalem; literally, the prince is this burden in Jerusalem. The word "burden," in the sense of "prophecy," so common in Isaiah and Jeremiah and other prophets, as Hosea (Hosea 8:10) and Nahum (Nahum 1:1), is used by Ezekiel here only. Possibly he on the whole avoided it, as having fallen into discredit through its constant use by the false prophets (Jeremiah 23:1-40:83-38), and preferred the formula of "the word of Jehovah." As interpreted by Jeremiah 39:4 and 2 Kings 25:4, the "prince" is Zedekiah. Possibly Ezekiel avoided the title "king," as seeing in him one who was a ruler de facto, but not a king de jure. The facts related in Jeremiah 39:4 exactly correspond with the symbolic act. Zedekiah and his men of war escape from the city by night, "by the way of the king’s garden, by the gate between the two walls," probably enough with faces covered, as David’s was in his flight (2 Samuel 15:30), to avoid detection, or as a sign of mourning, and through some freshly made exit from the palace. The further significance of the covered face is found in the fact that Zedekiah was blinded at Riblah by Nebuchadnezzar’s orders, and from that time could not see the ground on which he trod. Those who see in every Old Testament prediction nothing but a prophecy ex eventu infer from this that this section of Ezekiel was written after the destruction of Jerusalem. I do not take that view, and place it in close connection with the preceding chapters. We note in verse 11 the peculiar phrase," I am your sign." Ezekiel, in what he does in the presence of the exiles, is figuring that which, before long, will come to pass in Jerusalem. They were to go forth into captivity as he had gone. For they shall remove, the Revised. Version gives, they shall go into exile. Ezekiel 12:12 For that he see not, read, with the Revised Version, because be shall not see. Ezekiel 12:13 My net also will I spread, etc. Compare the same image in Lamentations 1:13. The prediction of Lam 1:12 is reiterated with emphasis. Zedekiah shall be in Babylon, yet shall not see. Josephus (’Ant.,’ 10. 7.2; 8.2) relates that Ezekiel sent this prophecy to Jerusalem, and that Zedekiah, finding an apparent discrepancy in the words that he should not see Babylon, and those of Jeremiah (Jeremiah 32:4; Jeremiah 34:3), hardened himself in his unbelief. There is no reason, however, for supposing that Josephus had access to any other records than the books of the two prophets, and his narrative looks rather like an imagined history of what might have been. Ezekiel 12:14, Ezekiel 12:15 And I will scatter. The capture of the king would naturally be followed by the dispersion of his adherents, some of whom would fall by the sword, while a few (Hebrew, men of number, i.e. easily counted) would escape to some neighbouring country, where they might hope to find a refuge. There they would have to tell their tale of shame, and to let the heathen know that Jehovah was thus punishing their abominations (comp. Ezekiel 14:22, Ezekiel 14:23). The prophecy ends with the familiar formula, They shall knew that I am the Lord. Ezekiel 12:17 The opening words, The worn of the Lord came to me, imply an interval of passivity and silence. One conscious burst of inspiration came to an end, and was followed, after a time, by another. Ezekiel 12:18 Eat thy bread with quaking, etc. No special stress is to be laid on the fact that only bread and water are named. The prophet is not dwelling now on the scarcity of food in the besieged city, as he had done in Ezekiel 4:9-17, but on the fear and terror which should haunt the lives of the besieged. Here again we can scarcely doubt that, as in Ezekiel 4:11, Ezekiel was a sign to those among whom he lived. Outwardly and visibly he was seen after his strange flitting, cowering in a corner, as one hunted down and dreading pursuit, with every look and gesture of extremest terror. This was to be the portion of those who escaped and whose life was "given them for a prey." The strange act was to be explained to "the people of the land," i.e. the exiles among whom Ezekiel lived. The short prediction ends with the usual formula. There is another interval, and then another inspiration. Ezekiel 12:22 What is that proverb, etc.? The words indicate how the previous messages had been received. Like the men of Jerusalem, the exiles could not believe that the judgment was so near. They said, in words that had become proverbial: (1) The days are prolonged. "Month after month passes" (it is obvious that they had so passed since Ezekiel began his work), "and yet the end comes not." Such throughout the world’s history has been the cry of those of little, or of no, faith (Amos 6:3; Isaiah 5:19; Jeremiah 17:15; Matthew 24:48; 2 Peter 3:4). (2) Every vision faileth. "The prophet is a dreamer of dreams. We have heard of many such visions, yet still all things continue as they were." Ezekiel 12:23 The prophet meets the current proverb with a counter proverb of his own: "The days are not far off, but have come near." Compare the language of the Baptist (Matthew 3:2), of our Lord (Matthew 4:17), of St. Paul (Romans 13:11). For the true prophet there is always a near fulfilment, though there may be also an ultimate and more complete reality of which that is the pledge and earnest. The "vision" shall not fail; every word (so in the Hebrew) shall become a reality. Ezekiel 12:24 Flattering divination. The word is the same as the "smooth things" of Isaiah 30:10, the "flattering lips" of Psalms 12:2, Psalms 12:3. LXX; μαντευόμενοςτὰπρὸςχάριν; Vulgate, ambigua. The "divinations" (the Hebrew word is found only here and in Ezekiel 13:7, though cognate words are found elsewhere) are so described, not without a touch of scorn in the use of a word which is not applied to the utterance of the true prophets, because they promised a speedy deliverance, even within "two full years" (Jeremiah 28:3). Ezekiel 12:25 The thought of verse 93 is reiterated with emphasis. The rebellious house, whether at Tel-Abib or in Jerusalem (probably the word is used with special reference to the former), should see the word of Jehovah fulfilled in their own days. One notes how the prophet dwells on the word prolonged, as though that had specially stirred his indignation. So again— Ezekiel 12:26, Ezekiel 12:27 The words imply another interval of silence, meditation, and then a fresh utterance to the same effect as before. In this case (Ezekiel 12:27) we trace a slight modification in the language of the gainsayers. They recognize Ezekiel both as a seer and a prophet. They do not say that his vision "faileth." They content themselves with throwing the fulfilment into the distant future. Their thought is that of the proverb which has been ascribed to more than one king or statesman, Apres moi le deluge. To these his answer is nearly in the same terms as before. Still harping on the offensive word, he tells them that nothing that he has spoken shall be "prolonged." The destruction of the temple and the holy city, the departure of the Divine Presence from the sanctuary, these were already within measurable distance . Blind eyes and deaf ears. I. ALL MEN HAVE ORGANS FOR TRUTH. These blind Jews have eyes and the deaf have ears. Neither class is deformed or mutilated in respect of their organs of sense. Here is the paradox, the surprising situation. It is men with eyes and ears who are blind and deaf. It is no wonder that the lower animals should live without man’s religion in a life of brutish appetite. But it is surprising that beings endowed with higher faculties should degrade themselves to such a life. That this is the case with the most hardened and ignorant may be proved by the experience of life. 1. The most brutalized sinner was once a child. Then he had the child’s wondering, open-eyed vision of truth. 2. The most degraded have been restored. Then the faculty of spiritual perception has been reawakened. This proves that it was only dormant, not absent. 3. Even in a condition of indifference a degraded, deadened soul may be aroused. The bow drawn at a venture may send an arrow into a joint of the armour of worldly thought and find the natural sensitiveness beneath. II. SOME MEN HAVE LOST THE POWER. OF TRUTH. Their eyes are blind and their ears deaf. This does not mean merely that they have not the gifts Joel referred to (Joe 2:28). It means that they do not perceive the truth which is declared to them by the messengers of God. 1. The words spoken are not heeded. They are mere sound. Immediately they are spoken in the ear a rush of unsympathetic thoughts sweeps them away. It is like sowing by the wayside. The seed is trampled underfoot. 2. If the words are attended to, the personal significance of them is not grasped. They are mere ideas unrealized. They are not felt to have any relation to life. Thus a biblical scholar may be blind to the truth of God. III. THIS STATE OF AND IS CAUSED BY SIN. The people are "a rebellious house," and therefore they cannot perceive the Divine message. We have come upon one of the worst consequences of sin. It deadens the soul against its own guilt and against the messages from God to the sinner. This is very different from intellectual dulness. The will of God is so revealed that "the wayfaring man, though a fool, may not err therein." Indeed, mere intellectual acumen does very little in helping us to perceive spiritual and moral truth. God has hidden from the "wise and prudent" what he has revealed to "babes and sucklings." The preaching of the cross of Christ is foolishness to many of the world’s wise men (1 Corinthians 1:18, 1 Corinthians 1:19), because they have not spiritual sympathy with it (1 Corinthians 2:14). Note the blinding and deafening which are sometimes ascribed to God (e.g. Isaiah 6:9, Isaiah 6:10)—because it is the abuse of God’s action that leads to such a condition, and because it is a condition of Divine judgment—are here brought back to man’s guilt. IV. GOD DOES NOT NEGLECT THE BLIND AND DEAF. Their state is one of guilt—for they brought it on themselves—and also one of danger. But they are not left alone in it. Ezekiel is to proceed to more simple and striking action, in order to extort attention from the indifferent. We must shake the sleeper when his house is on fire. We want more rousing preaching. God has pity on the blind and deaf, and it is according to his mercy that every effort should be made to reach them. Christ gives new sight and hearing (Luke 4:18). Ezekiel 12:11 Teaching by example. The Jews had neglected the words of Ezekiel; the prophet is now to attempt to rouse them by a fresh method, by an illustrative action. They would not attend when he told them that the trouble was coining; he is now to perform before their eyes an action illustrative of that trouble. The inhabitants of Jerusalem refused to admit that they will be sent into captivity, and it would seem that their friends in captivity were in sympathy with them in this respect, and could communicate with them. So Ezekiel packs up his goods and removes his house, as a sign of the approaching removal of the Jews into captivity. This is the most effective method of teaching. I. WHY BY EXAMPLE IS . 1. It is lucid. Deeds are more visible than words. Men of various languages can understand the same facts. The bold outlines of an event are more readily grasped than the floating sounds of speech. 2. It is impressive. We are struck by what we see with our own eyes tar more than by what is reported to us by others. The greatest deeds recorded in history do not produce so much impression on us as the much smaller things with which we have had personal contact; but those historic deeds are far more interesting than abstract philosophical principles. 3. It is suggestive. Deeds are more eloquent than words. They are many-sided, and every face; is capable of reflecting some truth. Titus the same illustration may convey various aspects of truth to different persons. 4. It is enduring. The memory of events remains when that of words has faded. Nothing dies so rapidly as the influence of an orator. Facts live forever, while words of preaching vanish almost as soon as they are spoken. II. WHAT BY EXAMPLE IS MOST . 1. That which is human. We may take illustrations from nature, and read "sermons in stones, books in the running brooks, and good in everything;" but human life is more lull of instruction—more lucid, impressive, suggestive, and enduring in its lessons. Hence the inestimable value of honest biography. 2. That which is personal to the teacher. It is good to be able to point to great examples in history. But when the preacher himself does some striking deed, his influence is far greater. Ezekiel was himself to remove in illustration of the Captivity. We can teach best by our lives. 3. That which involves self-sacrifice. Ezekiel’s action was one of trouble and vexation. If our message costs us little, it may be lightly esteemed. Nothing is so impressive as the evidence of pain and cost in the effort to enlighten others. Self-denial is the most eloquent of persuasive influences. He who thus puts himself to trouble proves his sincerity, and impresses his neighbours with his own earnestness, and with the corresponding weightiness of his message. Note: All this may be most perfectly illustrated from the gospel of Christ. Here we are taught by the facts of the life, death, and resurrection of Christ. Those facts are seen in the personal history of our great Teacher, and pre-eminently in his sacrifice of himself to the truth and for the benefit of the world. God’s net. I. GOD SPREADS A NET. 1. God will not leave guilty men free. They have a time of liberty, but there will be a limit to this. Though they have a long tether, some day its end will be reached. Freedom is given to allow scope for choice. If the power of choice is abused, the freedom will be withdrawn. 2. God employs means for restraining the liberty of bad men. He does not lay hold of them with his hand; he uses a net. In the present instance the net was Nebuchadnezzar. That heathen monarch did not know that he was a mere instrument in the hand of God; yet did God so completely hold him in this respect that he called the man "my servant Nebuchadnezzar" (Jeremiah 25:9). Thus God overrules the movements of kings. 3. These means may not be perceived by the unhappy victims. The net is a snare, and "in vain is a snare spread in the sight of any bind." We must not suppose that God really deceives his children. The Jews had been warned. But their eyes were blind and their ears deaf (Ezekiel 12:2). The danger is not the less because men do not perceive it. Just when a man boasts of his greatest triumph the meshes of a Divine judgment may be drawing together about his doomed life. II. GOD IN HIS NET HE WILL. 1. He designs the net for particular persons. In the verse before us it is spread for one man. There is no element of chance in the judgments of Heaven. God considers the case of each soul, and acts accordingly. 2. All the men caught in God’s net are sinners. He has no terrors for the good. He is not like the tempter, who ensnares men into evil. Every man who is caught in God’s net of judgment has been first ensnared in the devil’s net of sin. 3. The greatest are not beyond the reach of this net. In the present instance the net is spread expressly to catch no less a person than Zedekiah, the King of Jerusalem. Massive battlements and the serried ranks of a mighty army cannot keep off the invisible entanglement of the net of judgment. III. THERE IS NO EARTHLY MEANS OF FROM GOD’S NET. Its threads may be fine as gossamer, but they are strong as steel. Zedekiah was to be taken in the snare, and brought to Babylon in so helpless a state that he would not even see the place, for, as the event proved, his eyes were to be put out. The king fled by night from Jerusalem, but was caught by the Chaldeans near Jericho. As "the stars in their courses fought against Sisera," the course of armies and nations turned against the guilty Jews and their wicked king. There is no hope for the impenitent. IV. CHRIST HAS SPREAD A NEW NET OF . He told his apostles that they should be fishers of men (Matthew 4:19), and he compared the kingdom of heaven to a dragnet (Matthew 13:47). The only way of escaping from the awful net of judgment is to permit one’s self to be taken in the saving net of the gospel. Fear. Ezekiel, in conformity with his new, desperate method of rousing the heedless Jews, is now to dramatize Fear in his own person and action, as a sign of the terror that will seize upon the inhabitants of Jerusalem in the days of its overthrow. I. FEAR ARISES FROM EVIL CAUSES. The sound and innocent soul in healthy circumstances should not know fear. Observe some of the causes of fear. 1. Ignorance. "Fear always springs from ignorance," says Emerson. There is a sense of the mysterious and uncertain about it. When we perceive an approaching calamity, we may shrink from it and feel the keenest distress; but the peculiar agony of fear ties in the darkness of futurity. This, of course, implies nothing morally defective, for we are necessarily limited. Childish fears naturally haunt childish ignorance. But though not morally wrong, except in the careless and wilful, ignorance is an evil circumstance to be conquered. 2. Weakness. There is a weakness of nerve which belongs to one’s bodily condition, and so some are constitutionally timorous. But the worst fear springs from cowardice, i.e. from a culpable laxity of moral fibre. 3. Guilt. Fear followed the Fall. "The wicked flee when no man pursueth." We know that we deserve ill; therefore we cannot be surprised if we are to receive it. This is an intellectual conception; but the moral effect of sin is stronger. The man who is conscious of his sin feels ashamed, smitten with helplessness; and the heavens gather up black thunderclouds over his head. II. FEAR IS HURTFUL. 1. It is one of the most painful elements of punishment. The murderer suffers infinitely more agony in the condemned cell than he can ever feel on the gallows. "There is but one thing of which I am afraid," says Montaigne, "and that is fear." 2. Fear is a cause of disaster. "The direst foe of courage," says George Macdonald, "is the fear itself, not the object of it; and the man who can overcome his own terror is a hero and more." We are paralyzed by fear. As in dreams the limbs are heavy, like lead, when a terror is approaching, so in waking life we find that the terror which threatens fascinates us into helplessness. 3. Worse than all this, fear is morally degrading. "Fear is cruel and mean," says Emerson. It is a selfish passion, and it lowers our whole tone and character. III. FEAR MAY BE BY FAITH. Constitutional bravery will exclude the possibility of fear. "Fear!" exclaimed the hero Nelson, when only a boy, to his grandmother, who had asked if he had not met fear when he had lost his way, "what is it like? I have never seen it." Such incapacity for fear is a splendid natural endowment, but it has not the moral character of victory over fear in those who are capable of its pangs. The true antidote to fear is faith. We cannot know everything, and so dispel the ignorance out of which fear springs; nor can we create in ourselves the strength of a hero by a sheer act of will; nor can we deny or repudiate our guilt. But we may trust God’s protection in the darkness, lean upon his strength in the hour of need, and rely upon his pardon when we repent of sin and turn to the grace of Christ. So the feeblest can say, "When I am weak, then am I strong;" "I will go in the strength of the Lord God." Moreover, the work of faith will be completed by love, for "perfect love casteth out fear." Ezekiel 12:22, Ezekiel 12:23 A worthless proverb. Ezekiel quotes a proverb with which the Jews are comforting themselves, and tells them that it cannot be relied on. I. A PROVERB IS READILY . 1. Its aptness of expression attracts us. We are taken by neatness of phrase. A lie may be ably expressed, and a great fallacy may strike us as particularly well put. Thus the form disguises the substance. 2. Its wide use throws us off our guard. We regard it as an embodiment of "the wisdom of the many." What "everybody" says is taken for granted as true. Passing freely in conversational commerce, the question of a familiar proverb’s soundness is scarcely raised. 3. Its antiquity makes it venerable. Proverbs are supposed to contain "the wisdom of the ancients." II. A PROVERB MAY BE FALSE. 1. Aptness of expression is no guarantee of truth. This is only a matter of form. Surely Descartes made a mistake in asserting that seeing a thought clearly was equivalent to an assurance of the truth of it. Lucidity of expression may cover falsity of idea. 2. The mass of men may be in error. The voice of the people is by no means always the voice of God. When one common prejudice seizes many minds, they are all likely to be deluded into a common error. 3. The venerableness of a proverb does not guarantee its truth. It is forgotten that, as Bacon tells us, we are the ancients, and those who lived in the early days belong to the childhood of the race. Other things being equal, the latest saying should be the truest. Certainly no premium is to be set on the knowledge of antiquity. III. A PROVERB MAY BE . This was the case with the Jews to whom Ezekiel referred. They quoted a proverb revealing a startling insight into one remarkable feature of Hebrew prophecy which until lately had been almost lost sight of. The prophet sees the future as though it were present, and he describes it in such a way as to suggest to many that it is nearer than it proves to be. There is little perspective in prophecy. Its horizon often appears to move before us as its predictions are translated into facts of history. But this is not always the case, nor does the postponement of fulfilment mean its never coming. In the present case the proverb of postponement was misapplied, for fulfilment was close at hand. Here is the danger of general phrases. True in one set of circumstances, they may be utterly false in another application. IV. A PROVERB SHOULD BE TESTED. We should treat our proverbs as uncertain coins, and ring them before using them. Then we shall find that not a few are of as base metal as Hanoverian sovereigns. There is a sort of proverbial orthodoxy constructed out of set theological phrases which has no other stamp upon it than that of preachers’ usage. Loyalty to truth compels us to submit this religion’s coinage to the test of Scripture, conscience, and experience. The most dangerous proverbial expressions are those that flatter ourselves. With the Jews the favourite proverb was one that postponed the prospect of the evil day and threw doubt on the Divine message. Cynical unbelief is full of sell-assurance. But it is not safe to trust to it simply because it may be clever or prevalent. Every idea that denies the Divine word is sure to prove delusive. The end of delusions. The Jews had beer deluding themselves with a false proverb—or at all events, with a proverb falsely applied (see Ezekiel 12:22). Ezekiel tells them that such errors and those of flattering divination will both cease. There is to be an end to error. I. WIN A TRIUMPH. The false prophet has his day of success. Flattering errors easily win their way into popularity. The history of thought is largely made up of the story of errors—their genesis, growth, prevalence, triumph, and decay. This fact should guard us against accepting any motive just because it happens to be triumphant. There are fashions in philosophy and theology. But truth is eternal and abiding, and it is therefore simply foolish to accept the ideas which chance to be in vogue at our own time without further inquiry. II. THE TRIUMPH OF IS . Error is always barren of any solid results. It is darkness, death, negation. Even when at the acme of prosperity it is but as a bubble; it has no substance in it. There came a time when the vain vision and the flattering divination of the Jews were to be put to the test in the siege of Jerusalem. At this moment of trial they were found to be utterly useless. This is the fatal defect of a false idea. We may cherish it for long until we need to use it. But directly we put it into practice it crumbles away. III. TROUBLE EXPOSES . So long as Jerusalem prospered the vain visions continued, and the flattering divination was practised without intermission. It was the touch of real trouble that broke the bubble. Many a comfortable soul is living in a fool’s paradise or direful error without fear or pain until some real adversity comes. Then the utter delusiveness of the admired notions is suddenly revealed with appalling amazement. If we are able to hold to fatal notions till the end of life, we shall find at last that they are but rotten planks, which will break up when we try to float on them eve, the chill waters of death. IV. THE OF IS A . Naturally enough, it first strikes the helpless dupes with dismay as a pure calamity. Why should they not be permitted to dream their lives away on a bed of roses although the volcano should be slumbering beneath? Because even apart from consequences truth is supremely desirable, and error is an evil thing. We ought to be thankful for a painful process which leads us out of darkness into light. But it is not necessary for us to wait for the alarming awakening. The revelation of God in Christ and the truths of inspiration are with us to spare us the terrible method of deliverance from error, and to lead us out of darkness into the light of Christ. BY J.R. THOMSON Ezekiel 12:3 Hope mingled with fear. If we bear in mind that this language was employed by the Lord in directing Ezekiel how to deal with the house of Israel, we shall see what light it casts upon human liberty and responsibility. The prophet was to make use of certain symbolical means with the view of wakening his countrymen to a sense of their danger, and of inducing them to repent and to turn unto the Lord. Now, believing in the Divine omniscience and foreknowledge, we cannot but be assured that the Eternal foresaw what would be the result of the appeal which was to be made. Yet lie spoke to the prophet as if that result was uncertain. "It may be they will consider, though they be a rebellious house." Ezekiel did not and could not know what would be the issue of this ministry with which he was entrusted; and he was to do his work in a perfectly natural and human way, to act as believing in the liberty of those to whom he was sent, and as leaving the responsibility entirely with them. He experienced in his mind a conflict of emotions; hope was mingled with fear. I. A NATURAL FOUNDED UPON . Ezekiel knew that he was sent to "a rebellious house," to "a stiffnecked people;" he could not possibly be blind to the character and disposition of those whom he knew so well. Every herald and messenger of God is sometimes sent to the unbelieving, the hard-hearted, the apparently unimpressible. Such characters have often been brought into contact with the Divine Word, and have as often spurned it. Judging by experience only, how can any servant of God go to such, taking with him a new message, or the old message with new arguments and persuasions to enforce it, without something of discouragement, something of foreboding? It is not possible. Habits are confirmed as days and years pass on; the hard heart is likely to grow harder instead of softer. Only the hammer can break, only the fire can melt it. II. A HOPE FROM . Divine kindness addresses the rebellious and impenitent yet once again. "It may he they will consider." If this view is possible to God, surely it is possible to God’s human messenger. He knows, perhaps, that his own ignorance has been instructed, his own obduracy has been melted; and he hopes that in this the experience of others may resemble his own. If men will but consider, consideration may lead to repentance. And why should they not consider? Is not the message from God a message that deserves serious and patient attention? The good will which the Lord’s servant has towards his fellow men forbids him to despair of their salvation, to abandon labour on their behalf. III. THE MEANS HAVING BEEN USED BY GOD’S , THE MUST BE LEFT WITH THOSE IN GOD’S NAME. The herald of God delivers his message, presents the offers and the requirements of Divine authority; he does this with mingled fear and hope; and he can do no more. The record has always been a record resembling that of Paul’s ministry at Rome: "Some believed, and some believed not." The minister of Christ preaches the gospel, whether men will hear or forbear. He delivers his soul. He cannot command results. He can simply repeat the admonition of his Master, "Take heed how ye hear!" And it is well that he should not discharge his ministry in a spirit of dejection and despondency. He must indeed face the possibility that those whose welfare he seeks may refuse to consider; they are free agents, and the competing voices of the world are powerful, attractive. Yet he should not forget that they may consider; and if they will only yield so far, he may reasonably hope that consideration may lead to repentance and to life eternal.—T. Trembling anticipations. Frequently was the ministry of Ezekiel a ministry of symbolism as well as of language. Very pictorial and effective must some of the prescribed actions of the prophet have appeared to those who witnessed them. On the occasion referred to in this passage he ate his bread and drank his water with trembling, carefulness, and astonishment. Now, in ordinary cases, the daily meals are partaken by good men with cheerfulness and gratitude. The change from Ezekiel’s usual demeanour to that evident upon this occasion must certainly have awakened on the part of his companions not a little curiosity and inquiry. There was a typical signification in it, which he himself was ready to explain. There are times when anticipation of evil is justified, when its absence is unreasonable. The terrors, privations, and sufferings of the approaching siege of Jerusalem were pictured beforehand by the figurative, symbolical actium of the prophet. I. THE OF THESE . It was the inhabitants of Jerusalem and the land of Israel who were about to suffer. And their sufferings were the just reward of their unfaithfulness and rebelliousness. Threats and warnings had not been spared. The prophet at least believed that these threats were not empty and vain, that the day was approaching when they should be fulfilled. The siege of the rebellious city was at hand. II. THE OF THESE . lake a true minister of God, Ezekiel thought and felt less for himself than for his people. He had personally no special reason for alarm. So far as his own safety was concerned, there was no reason why he should cherish anticipations of evil. But in his own mind he identified himself with Jerusalem, with Israel. He could not separate and isolate himself from those to whom he was bound by ties of kindred and of common indebtedness to the God of Abraham, of Isaac, and of Jacob. If his people suffered, he would suffer with them. Even if they showed a sinful indifference to their state and prospects, he would cherish a just sensitiveness. If disaster were approaching, he would not be content to secure his own safety and to regard their fate with heartless unconcern. III. THE OF THESE . Ezekiel was no mere prophet of evil. He did not conceive himself to have accomplished his mission in predicting the coming evil, and then abandoning the people to the consequences of their sin. He warned them in the hope that they would profit by his warning, turn from their evil ways, and seek that national disaster might be averted, or, at all events, in the hope that individuals might repent and flee from the wrath to come. His mission was one of benevolence. IV. THE FOR THESE . The siege which Ezekiel foretold came to pass; the people, in the famine which ensued, ate their bread with carefulness, and drank their water with astonishment; the cities were laid waste, and the land became a desolation. All the predictions of the Lord’s prophet were verified. The false security of the people was proved to be false and baseless; their hope of immunity from judgment was frustrated. The righteous judgment of God was vindicated, and that in a most awful manner. V. THE ISSUE OF THESE . The fear of the prophet, the calamity and terror which overtook the people, had a moral, a religious end, which in large measure was secured. The authority of the God of Israel was asserted. The vanity of rebellion against him was demonstrate. The attention of all concerned was directed to the principles of true religion as the foundation alike of national and of individual well being. "Ye shall know that I am the Lord."—T. Ezekiel 12:22-28 The human proverb and the Divine. National proverbs embody national thinking, national sentiments, national habits. They sometimes convey counsels of wisdom. But they are sometimes superficial and all but valueless. As in the case here recorded, such frivolous and misleading sayings need to be replaced and substituted by the dictates of inspiration, of infallible wisdom, and undying truth. I. A PROVERB OF HUMAN WISDOM. 1. Its import. This was twofold—it asserted the postponement indefinitely of righteous judgment, and the failure of authorized prophecy. No doubt retribution was deferred; but this, which was a sign of Divine forbearance, was interpreted as a proof that judgment there was none, on earth or in heaven. No doubt the warnings were uttered long before the calamity overtook the people; and, in consequence, the threatened, the unbelievers, instead of using the opportunity to repent and reform, abused it to their own condemnation. 2. Its plausibility. It is described as a "flattering divination;" for it was intended to fall in with and to encourage the carelessness, the impenitence, and the unspirituality of men. 3. Its illusiveness. The opponents of the inspired prophet had but a "vain vision" to boast of. Time unmasks all false, deceitful appearances; in a short time it was seen that the proverbial wisdom of the impenitent was utterly baseless, was indeed nothing but folly. II. A OF DIVINE . I. The proverb dishonouring to God is exposed and refuted. "I will make this proverb to cease." Events should make its currency impossible. There is a destructive power in truth—it shatters illusions to pieces. Great swelling words of vanity collapse when they encounter the simple but authoritative utterances of Divine truth. 2. The truthfulness of the Lord’s prophets is established. Every word is fulfilled. Most unlikely events come to pass in accordance with prophetic utterance. God speaks, and the pride of the haughty is humbled, and things that are not vanquish things that are. The faithful admonitions of the Lord’s servants are proved to be just and wise. 3. A new proverb is created by the action of Divine providence. "There shall none of my words be deferred any more." The time came, and came speedily, when this could not be questioned. And what happened in the days of Ezekiel has happened wherever God has spoken. For us it is chiefly of practical concern to notice that he who came from God and went to God, our Lord Jesus Christ, the Word of God, uttered forth the Divine mind and will with a unique completeness; and that though heaven and earth shall pass away, his words shall not pass away.—T. BY J.D. DAVIES Ezekiel 12:1-16 The dramatic form of prophecy. It is of the first moment that men should have right and adequate impressions of the truth. A man’s life is properly moulded through his intelligence. His intelligence moulds his tastes, feeds his emotions, inspires his purposes, directs his life. Clear convictions of truth and duty possess unspeakable value. I. MORAL IN MEN IS A GRIEF TO GOD. Eyes have been conferred for the sole reason that men may see; and ears, that they may hear. Yet men often misuse and neglect them. By indulgence in vicious likings they wilfully blind the inner eye and make deaf the inner ear. "None are so blind as those who will not see." "If the eye be evil, the whole body is full of darkness." If the sole channel of truth be choked, the man is the victim of falsehood. This is a grief to God, and he adopts a thousand methods to illumine the dark understanding. He sometimes blinds the eye of sense that the eye of the mind may open. He finds his way into the heart of men through some other avenue hitherto untried; for he who made man will find some method of access to his soul. II. A NOVEL FORM OF —A DRAMA IN ACTUAL LIFE. Instruction, as a rule, is addressed to the ear; but for the deaf and for infants it is often addressed to the eye. So, in olden times, God often gave to men an object lesson. We have the narrative of such an event in the fourth chapter, where Ezekiel was required to lie on free side of his body during three hundred and ninety days. When Zedekiah the prophet was summoned to the court of Ahab, to give counsel respecting the projected war, Zedekiah entered the king’s presence furnished with horns of iron. The appearance of these was to add impressiveness to the prophet’s words. So when Paul was journeying for the last time to Jerusalem, Agabus, a prophet, came to him at Caesarea, and, taking Paul’s girdle, bound his own hands and feet, then added, "So shall the Jews bind the man that owneth this girdle." This appeal to the eye by living action strengthens conviction in the minds of spectators of the truth and importance of the message. By every possible method God accommodated himself to the necessities of the people for whom he still designed kindness. III. SERVICE BY MAN FOR MEN. The labour of a true prophet is no sinecure. It is the hardest of toil. He must have no care for himself in his solicitude for others. To be a true prophet he must be like-minded with God. The self-forgetful, self sacrificing love of God must flow in his veins. He must be completely devoted to the good of those to whom he is sent. No labour must be accounted arduous, no pain severe, in order to success in his undertaking. Now Ezekiel is required to array himself in an emigrant’s attire; provide himself with the usual baggage for foreign travel; take his staff in his hand; carry his equipment on his shoulder; leave his home in the sight of men, yet with face veiled; and dig a hole through the city wall, to secure exit from the city. To do all this in the town of Tel-Abib would excite public attention, surprise, and wonder. The people would consider the prophet mad. Yet this was the very end God had in view, viz. to arrest attention and to produce reflection. This strange action would indicate the strength of Ezekiel’s faith, and strong faith awakens faith in others. He was willing, like Paul, "to become all things, so that by any means he might save some." IV. INQUIRY LEANS TO CLEARER OF TRUTH. The knowledge which man gets in response to inquiry is more appreciated and more pondered than that which is given unasked. A great triumph is gained over the sluggishness of our nature when a spirit of inquiry is stirred within. If a man desires knowledge, it is an omen for good; it is the dawn of blessing. Clearer and fuller information can come through the gateway of the ear than through the gateway of the eye. The people to whom Ezekiel addressed himself were those of the Captivity at Tel-Abib. They were fostering a false hope (aided by vain counsels sent from brethren in Jerusalem) that their captivity would be very brief, and that new political combinations would result in speedy restoration to Palestine. Thus their minds would be disturbed; their simple trust was diverted from God, and they were losing the spiritual benefit which the exile was intended to bring. Inquiry after the truth would lead the way to mental tranquillity and submission. The clear fulfilment of prophecy would strengthen faith in God. V. FOLLY OF ALL EFFORT TO EVADE GOD. In the fourteenth verse we read, "I will scatter toward every wind all that are about to help him, and all his bands." This announcement would embrace the Egyptian host which came to help Zedekiah, as well as his own people. To resist Jehovah is to resist the granite rock. A single word from God ought to suffice in order to obtain our readiest obedience. Patriotism is an excellent virtue in its place, but very often it is only a poor admixture of vanity and selfish ambition. Pious trust and pious obedience are far superior. To be wise we must always be on the side of God. God’s will is supreme, and, in the end, is irresistible. Oneness with that will is life and peace. VI. TO KNOW GOD—THIS IS THE FINAL ISSUE. It is instructive to observe how that this is the frequent refrain: "They shall know that I am the Lord." This was a lesson which the Hebrews would not learn in days of prosperity; therefore they were led into the deep shades of adversity to acquire it. The discipline, though severe, was successful. Experience is an excellent school, though a costly one. It cured them of their foolish belief in idols, and wrought in them the conviction that the unseen Jehovah alone was God. Yet in many persons this knowledge was only intellectual. It did not command their affection, nor draw after it spontaneous service. The knowledge of God which becomes to us salvation, is an experimental knowledge. It is knowledge of God as our God—our reconciled Father. We know him with personal intimacy. We admit him to the inmost chamber of our hearts. He becomes Emmanuel, i.e. God with us—God in us. We grow up into his likeness, We imitate his qualities. We yield to him will and heart and life.—D. Ezekiel 12:21-28 The snare of unbelief. Faith has the power to make the distant near. It obliterates distance of time and space. But unbelief reverses the effect. It looks in at the wrong end of the telescope, and reduces realities to a mere speck. Unbelief corrupts all blessing; it makes sour the very cream of God’s kindness. "Because judgment is not speedily executed," incorrigible rebellion makes a mock of retribution. I. THE OF DISTANT IS GREAT . The ancient Greeks had an adage: "The gods have feet of wool." But this does not describe the character of the living God. Instead of overtaking men hastily, "he is slow to anger." He does not willingly afflict. "The axe is often laid at the root of the tree," and that for a long spell; and if repentance and fruitfulness appear, the sentence is gladly revoked. The aim and purpose of our God are not destruction, but restoration. If it is within the range of possibility to awake the slumbering conscience, and save the man, God will do it. To announce beforehand ordained judgments is kindness infinite. II. OFTEN LEADS TO . The best blessings, when corrupted, become our direst curses. Neither the bitter experience of sin, though long continued, nor the royal clemency of God, produces any beneficial effect on some men. They seem deaf to every appeal of prudence, insensible to every overture of kindness. All tender feeling appears to have vanished; they have reached already a state of hopeless reprobation. If the severity of justice for a moment should relax, they put it down to cowardice, or weakness, or irresolution. They say, "We shall have peace, though we walk after the imagination of our own hearts." "Give a loose rein to lust," say they; "God doth not regard us." III. PUTS FAR OFF THE DAY OF . Its shallow line of reasoning is this: "No punishment has fallen upon us as yet. Today will be as yesterday, and tomorrow as today. Probably," say they, "punishment will not come at all; or if it should, it is so far away that for all practical purposes we may disregard it" There is a strong force of inertia in every man’s nature. What has been, he thinks, will continue to be. "Where is the promise of his coming?" The wish becomes father to the thought, that punishment is dubious, problematic—a mere ghost of probability. All the evidence of Divine rule and Divine interposition unbelief rejects as hypothetical craze. What cannot be seen and handled and touched unbelief despises as unreal. IV. THE HOUR OF DOOM AT LENGTH STRIKES. To men it often seems a sudden event; not so to God. He has seen he elements preparing stage by stage, and "suddenness" forms no part of his experience. So it has been with all the great calamities that have overtaken men. In the period of Noah’s deluge, men saw no prognostication of coming danger. "They bought, they sold, they married, they were given in marriage, until the very day that Noah entered into the ark." On the day of Sodom’s doom, the sun rose over the eastern hills with his usual splendour and tranquillity; yet before noon the smoke of the devastation rose and smothered in silence the cries of its dying population. "So shall the coming of the Son of man be." When profligate men least expect it the storm shall break upon their heads. Whensoever the long suffering kindness of God is made an occasion of fresh licence, be quite sure that retribution is not far away. "In such an hour as ye think not, the Son of man cometh."—D. BY W. JONES It parabolic appeal to a rebellious people. "The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house," etc. "Now begin the amplifications," says Hengstenberg, "the marginal notes, so to speak, on the great text in ch. 8-11; which extend to Ezekiel 19:1-14; and these terminate in a song, corresponding to the song in the first group in Ezekiel 7:1-27. The approaching catastrophe of Jerusalem forms the central point throughout. The prophet is inexhaustible in the announcement of this, as the false patriotism was inexhaustible in its announcements of salvation." We are not certain whether this parable of Ezekiel’s removing was really acted by him or only visional. But we incline to the opinion that it was internal and visional, for the following reasons: 1. This communication (verses 1-16) refers chiefly to the king and the people in Jerusalem, while the prophet dwelt at Tel-Abib. So that so far as the people principally interested in it are concerned, it would be as impressive to them if it took place in the region of the prophet’s soul as if it were outwardly enacted in a country far away from them. 2. The prophet is represented as dwelling in the midst of the people to whom this communication chiefly applies, and as doing these things in their sight; but seeing that he actually dwelt at Tel-Abib on the Chebar, we think that his dwelling and acting spoken of in this chapter must have been visional. 3. If it had been an actual and external occurrence it would not, at least in one respect, have well answered the end designed. That end was to set forth the truth that the king and the people in Jerusalem should be carried into captivity. But inasmuch as Ezekiel was already in exile, if he actually went forth thus from his Babylonian residence, the action would more fitly symbolize the return of the exiles to their own land than the carrying of others into exile. Such a return many of the exiles were hoping for and expecting speedily; and the prophet was not likely to be told to do anything that would encourage the vain expectation. Jeremiah had already written to them, exhorting them to build houses and settle peacefully in the land of their captivity, because they should not return to their own land until seventy years of exile were accomplished. For these reasons we incline to the opinion that the doings of verses 3-7 were not external and actual, but internal and visional; but, as we have said above, we are not certain of this. Of this we feel assured, that, if they were visional, they were impressed upon the mind of Ezekiel with all the vividness of actual transactions. But, happily, this question does not affect the permanent and universal teachings of the incident. Notice— I. THE MORAL OF SINNERS. "Son of man, thou dwellest in the midst of a rebellious house," etc. 1. A condition of sad moral obtuseness. "Which have eyes to see, and see not; they have ears to hear, and hear not" (cf. Deuteronomy 29:4; Isaiah 6:9, Isaiah 6:10). The will of God was made known unto them, and they had the mental and moral faculties which are necessary for its apprehension, yet they did not apprehend it; they misapprehended or disregarded it. "When men see, hear, and do not profit by their seeing or hearing, then they neither see nor hear in Scripture sense." In this respect how great is the moral insensibility, not only of the openly profane, but of many who attend the public means of grace! They unite in forms of public worship without any spiritual improvement; they hear the ministry of redemptive truth without any saving impression. They "have eyes to see, and see not; they have cars to hear, and hear not." 2. Moral obtuseness arising from persistent wickedness. "For they are a rebellious house." Their moral insensibility was a consequence of their habitual sin. "The cause is all from themselves; the darkness of the understanding is owing to the stubbornness of the will." The practice of sin blunts the spiritual susceptibilities, tends to destroy the capacity for receiving religious impressions or perceiving spiritual truth; and when fully developed it ends in moral sensibility, and makes a man "past feeling." II. THE AND OF THE DIVINE EFFORTS FOR THE OF THE WICKED. "Therefore, thou son of man, prepare thee stuff for removing," etc. (verse 3). Many means had been tried to lead them to repentance, but without a satisfactory result. Still, God does not yet abandon them, but directs that other means shall be tried, saying, "It may be they will consider, though they be a rebellious house." The truth must "be set before their eyes," says Hengstenberg, "in rough, palpable, overpowering reality, if it is to find entrance to their minds, and succeed in emancipating them from those dreams of the future which are preventing their repentance ….The greater the weakness of their eyes, the more conspicuous must he the exhibition of the truth." God is unwilling to abandon the wicked to their sin and doom. He has long patience with them, sends to them messenger after messenger, and employs means after means, both various and oft-repeated, in order to lead them to turn from sin to himself. In illustration and confirmation of this, see Ezekiel 33:11; Jeremiah 44:4; Hosea 11:8, Hosea 11:9; Nehemiah 9:26-31; Matthew 21:33-44. And in the incident before us, he not only addresses to them this stirring parable to arrest their attention and awaken their consideration, but he also instructs the prophet to make known to them the interpretation of it, that even the most indifferent and the most insensible might be made acquainted with the truths communicated. III. THE DIVINE APPEAL TO THE AND PEOPLE. This parable (Matthew 21:3-7) was the Lord’s appeal to the insensible and rebellions people. It does not require any exposition from us, as the inspired interpretation is here given (Matthew 21:8-16), and this also is interpreted by its remarkable fulfilment in history. But we may mark the several stages of the mournful history hero predicted, the fulfilment of which is recorded in 2 Kings 25:1-30.; Jeremiah 39:1-10; Jeremiah 52:1-30. 1. Here is a picture of the king and people of Jerusalem going into captivity. (Jeremiah 52:3, Jeremiah 52:4, Jeremiah 52:10, Jeremiah 52:11.) "The stuff for removing," or "baggage of the emigrant" (Jeremiah 52:3, Jeremiah 52:4), "is the equipment made by one who enters on a journey never to return." And "as they that go forth into captivity," or "like the removals of the emigrant" (Jeremiah 52:4), signifies, according to Hengstenberg, "in the costume and with the maimer of emigrants; ’with a bag on the shoulder and a staff in the hand;’ ’sad and with drooping head.’" Thus Ezekiel was to typify the departure of prince and people into exile. 2. Here is a picture of going into captivity by sorrowful and stealthy flight. (Verses 5-7, 12.) He is to go forth in the twilight so as to elude the vigilance of the enemies, and with his face covered so as not to see the b loved land which he is leaving. And all the accounts of the flight agree that it was made in fright and furtively under cover of night. 3. Here is a veiled announcement of the king’s deprivation of sight and an explicit declaration of his destination as an exile. (Verse 13.) According to Josephus (’Ant.,’ 10. 7.2), Ezekiel sent an account of this prophecy to Jerusalem to strengthen the influence of Jeremiah with the king, who was personally considerably disposed to heed the counsel of that prophet. But the king compared the announcements of the two prophets, and finding that while Jeremiah said he should be carried in bonds to Babylon, Ezekiel said he should not see it, he disbelieved both of them. And yet the event showed that both of them were true. The king was carried as a prisoner to Babylon, but he did not see it, for Nebuchadnezzar had put out his eyes at Riblah in the land of Hamath. 4. Here is a declaration that the king should be left without defence or helper. "I will scatter toward every wind all that are about him to help him, and all his bands" (verse 14). And the sacred historian tells us that when the army of the Chaldeans overtook the fleeing king "in the plains of Jericho, all his army were scattered from him." 5. Here is the intention expressed to spare a small remnant for the acknowledgment of the supremacy of Jehovah and the confession of their sins. (Verses 15, 16.) Only "a few men," or "men of number," should be left, i.e. so few that they might be easily counted; and they should be spared in order that they might acknowledge the many aggravated and persistent sins of the people, which had led to these stern judgments, and so vindicate the justice of God in the infliction of them. And by these judgments they would become convinced that Jehovah is the living and the true God. "They shall know that I am the Lord." These words, which "recur as a refrain" in these prophecies, we have already considered (in Ezekiel 6:7, Ezekiel 6:10). . Learn: 1. The peril of disregarding the Word of the Lord. Such conduct, persisted in, leads to spiritual blindness and deafness. 2. The obligation of the good to put forth persistent efforts for the conversion of the wicked. 3. The importance of employing various means for the conversion of the wicked.—W.J. Ezekiel 12:17-20 Deprivations caused by sin. "Moreover the word of the Lord came to me, saying, Son of man, eat thy bread with quaking," etc. This paragraph was addressed to Ezekiel’s fellow exiles. "Say unto the people of the land;" i.e. of Chaldea. The design was to discourage the false expectations of the captives, who were looking forward to an early season of prosperity for their native land, in which they hoped to share. To this end the prophet shows to them that, in respect to their fellow countrymen in Jerusalem, there would be a cutting off of the physical comforts of life, great anxiety and distress of mind, and sad devastation of both cities and country, and all these things because of the sins of the people, or "for the violence of all who dwell in it." Several things call for attention. I. SIN SINNERS OF THE OF LIFE. "Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; and say unto the people of the land, Thus saith the Lord God of the inhabitants of Jerusalem, and of the land of Israel [or, ’in the land of Israel’]; They shall eat their bread with carefulness, and drink their water with astonishment." These words point to the cutting off of the comforts of life, and the possession of the mere necessaries thereof. But not always does sin produce consequences such as this. Sin and secular prosperity have often gone hand in hand (cf. Genesis 13:10, Genesis 13:13; Psalms 73:3-12; Luke 12:16-20; Luke 16:19-26). But in these cases the prosperity was precedent to the Divine judgment or to the full development of sin. When that development had taken place, and that judgment was being exercised, there was a striking reversal of circumstances in each case. In the siege of Jerusalem, to which our text points, physical comforts and luxuries disappeared, and long before its close men deemed themselves fortunate if they could secure bread and water. And in our age the wicked may prosper in the world and increase in riches; but in the time of retribution, whenever it arrives, sin will be found injurious to all the true interests of man. Sin often strips the sinner of physical comforts, and even of the bare necessaries of life. Drunkenness, gluttony, indolence, wastefulness, bring many a person and many a family to abject poverty and want (cf. Proverbs 6:9-11; Proverbs 19:15; Proverbs 23:21; Proverbs 24:30-34). II. SIN SINNERS OF PEACE AND OF SPIRIT. "Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness.… They shall eat their bread with carefulness, and drink their water with astonishment." They would eat even the necessaries of life, not in peace and comfort, but in anxiety and alarm. Their distress may have arisen from tear lest their scanty supplies of food should fail them, and so they ate "their bread with carefulness." And to this was joined terror of their enemies who surrounded them, causing them to take of the sustenance of life "with quaking, trembling, and astonishment." It is of the nature of sin, when it is developed, to destroy peace and calmness of mind, and to produce terror and distress. "The wicked are like the troubled sea," etc. (Isaiah 57:20, Isaiah 57:21). Without doubt we may often find the wicked in their sad career untroubled either by guilt or fear; but forevery one the time of awakening comes, and with it security departs and terror arrives. "When the pleasure has been tasted and is gone," says Mr. Froude, "and nothing is left of the crime but the ruin which it has wrought, then the furies take their seats upon the midnight pillow." "The wicked flee when no man pursueth." "The sound of a shaken leaf shall chase them; and they shall flee as fleeing from a sword; and they shall fall when none pursueth." III. SIN THE LAND IN WHICH IT WAS . "That her land may be desolate from all that is therein, because of the violence of all them that dwell therein. And the cities that are inhabited shall be laid waste, and the land shall be desolate." Instead of "That her land may be desolate from all that is therein," the margin reads, "from the fulness thereof." The meaning seems to be that the land would be "stripped of all its inhabitants and of all its wealth." The land of Israel was once fair and fertile—"a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills," etc. (Deuteronomy 8:7-9). In the time of Solomon the Tyrians received large quantities of corn and wine and oil from this fruitful land (1 Kings 5:11; 2 Chronicles 2:10). But what is its condition now? And what has been its condition for ages past? "He turneth a fruitful land into barrenness, for the wickedness of them that dwell therein." "The plain of Jordan, well watered everywhere, and as the garden of the Lord" (Genesis 13:10) is not the only example of fertility, being changed into barrenness because of the sins of the people. Other lands have had a similar fate, but by a different process. There are sins by which lands are still laid waste. Indolence, effeminacy, self-indulgence, delight in war, and social oppression, in every age produce impoverishment and desolation in any country where they prevail. IV. DIVINE BECAUSE OF SIN LEADING SINNERS TO KNOW THAT JEHOVAH IS THE ONE LIVING AND TRUE GOD. "And ye shall know that I am the Lord" (see our notes on these words in Ezekiel 6:7, Ezekiel 6:10; Ezekiel 11:10).—W.J. The word of the Lord discredited and vindicated. "And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel?" etc. I. THE WORD OF THE LORD . 1. It was discredited in various degrees. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 13:1 Another interval follows, and then a fresh and fuller burst of inspiration, manifestly in close connection with Ezekiel 12:21-28, and to be read in combination with Jeremiah 23:1-40; which, as Jeremiah was in communication with the exiles (Jeremiah 29:1), Ezekiel may probably have seen. There were false prophets and prophetesses among the exiles as well as in Jerusalem, and an utterance is now found for his long pent up indignation. Ezekiel 13:2, Ezekiel 13:3 Son of man, prophesy, etc. The sin of the men whom Ezekiel denounced was that they prophesied out of their own hearts (Jeremiah 14:14; Jeremiah 23:16, Jeremiah 23:26), and followed their own spirit instead of the Spirit of Jehovah. All was human and of the earth. Not a single fact in the future, not a single eternal law governing both the future and the past, was brought to light by it. To one who was conscious that he had a message which he had not devised himself, and which he had not been taught by men (Galatians 1:12); that he had no selfish by-ends in what he said and did; that he was risking peace, reputation, life itself, for the truth revealed to him,—nothing could be more repulsive than this claim to have seen a vision of Jehovah, by men who bad in reality seen nothing. For foolish prophets, read, with the stronger Hebrew, the prophets, the fools, the words deriving their force from a kind of paronomasia of alliteration. The nabiim are also the n’balim. Ezekiel 13:4 Like the foxes in the deserts, etc. The points of comparison are manifold. The fox is cunning (Luke 13:32, where the term is applied to Herod Antipas). It spoils the vine and its fruits (So 2:15); it burrows among ruins (Nehemiah 4:3; Lamentations 5:18). So the false prophets were crafty, laid waste the vineyard of the Lord of hosts (Isaiah 5:7), made their profit out of the ruin of Israel, and made that ruin worse. The ’Reineke Fuchs,’ in satirizing the monks and priests of the sixteenth century under the same comparison, presents a curious, though probably unconscious, analogue. In Matthew 7:15 and Acts 20:29 wolves appear as the types of the false prophet. Ezekiel 13:5 The verse contains two distinct images. There were breaches in the walls of Jerusalem, literally and spiritually, and the false prophets had not been as "repairers of the breach" (Isaiah 58:12; Psalms 106:23). The hedge of the vineyard of Israel had been broken through (Isaiah 5:5), and they had done nothing to restore it (Ezekiel 22:30). The day of battle, the day of the Lord, had come, and they were betraying the people instead of helping. Ezekiel 13:6 The Lord saith. The verb is that specially used for the utterance of prophets, and the deceivers used it without the authority of a true mission. For they have made others (or, men) to hope, etc; as in the Authorized Version and Revised Version, read, with the margin of Revised Version, they hope to confirm their word, taking the verb as in Psalms 119:43, Psalms 119:49; Job 6:11, et al.). So the Vulgate, persereraverunt confirmare. Through deceiving others, they came to deceive themselves, and were really expecting a fulfilment. Ezekiel 13:9 Mine hand shall be, etc. After Ezekiel’s manner, the thought of verse 6 is repeated in an altered form in verses 7, 8. What had been a statement appears as a question to which there could be but one answer. The prophet, as it were, cross examines his rivals. Could they deny the charge? Was not every word of it true? Then, after the statement of the sin of the false prophets, comes the proclamation of the punishment. The hand of Jehovah would be upon them for evil and not for good. In the assembly of my people. The Hebrew word indicates not a large popular gathering, but a secret council of those who deliberate together to carry out their plans (Psalms 89:7; Psalms 111:1; Jeremiah 6:11). The prophets who had acted together, and been looked up to by the people as forming such a council, should lose that position of authority. The words that follow point to a yet lower degradation. They should be in the strictest sense of the word excommunicated. The city of Jerusalem, perhaps every city of Judah, had its register of citizens. In such a register were inscribed also the names of proselytes of other races (Psalms 87:6), and so men came to think of a like register as kept by the King of kings, containing the names of those who were heirs of the "life" of the true Israel (Exodus 32:32; Isaiah 4:3; Daniel 12:1). In neither of those registers, the earthly and the heavenly (but stress is probably laid upon the former), shall the false prophets find a place. Ezra 2:62 gives an example of the use made of such registers on the return from the Captivity. One notes the contrast between the "my people" which recognizes Israel as still the heritage of Jehovah, and the "thy people" used in Ezekiel 3:11 of the rebellious house of the Captivity. For the false prophets there should be no return to the land of Israel such as that which the prophet anticipated for the faithful and the penitent (Ezekiel 37:21; comp. Isaiah 57:13). Here there is no specific mention of the name being struck out. The prophet contemplates a new register, in which their names will never even have appeared. Ezekiel 13:10 Peace, when there was no peace. This, as in Micah 3:5; Jeremiah 6:14; Jeremiah 23:17; Zechariah 10:2, was the root evil of the false prophet’s work. He lulled men into a false security, and so narcotized their consciences. One built up a wall. The imagery starts from the picture of a ruined city already implied in Zechariah 10:4 and Zechariah 10:5, and expands into a parable in which we note a parallelism (1) to Isaiah’s picture of dishonest and unsafe building (Ezekiel 30:13); (2) to our Lord’s parable at the end of the sermon on the mount (Matthew 7:24, Matthew 7:25: Luke 6:47-49). With an incisive sarcasm, Ezekiel describes what we should call the "scamp-work" of their spiritual building. They profess to be "repairers of the breach" (Isaiah 58:12) in the walls of the spiritual Zion, and this is how they set about it. One built up a wall. This may point to a false prophet, but the "one" (Hebrew, "he") is probably indefinite, like the French on, equivalent to "some one." Some scheme is devised, an Egyptian alliance or the like, to which the people look for safety. It is, as in the margin of the Authorized Version, a "slight wall," such as was used for partition walls inside houses. They make it do duty as an outside wall (kir in verse 12). It has no sure "footings," and materials and workmanship are alike defective. The false prophets would smear it over with untempered mortar (the Hebrew word is found only here and in Ezekiel 22:28, and is probably an example of Ezekiel’s acquaintance with the technical vocabulary of his time)—with a stucco or plaster, which is hardly better than whitewash, used to hide its detects and give it a semblance of solidity. They come, that is, with smooth words and promises of peace. Ezekiel 13:11 In words which would almost seem to have been in our Lord’s thoughts in Matthew 7:25, we have the picture of an Eastern storm, torrents of rain passing into hail (LXX; λίθοιπετρόβολοι), accompanied by a tornado of irresistible violence (compare like pictures in Exodus 9:22; Joshua 10:11; Isaiah 30:30; Isaiah 28:2, Isaiah 28:17). And when the disaster comes men will turn to those who professed to be master builders and repairers of the breach, with derision, and ask, "Where is the daubing wherewith ye have daubed?" And then men shall see that through all this it is Jehovah’s hand that has been working. It is he who "rends" the wall; he who "brings it down to the ground;" he who "accomplishes his wrath" (Matthew 7:13-15). That shall be the end of the false "visions of peace." Ezekiel 13:17 Set thy face against the daughters of thy people. Here we note that the formula, "thy people," of Ezekiel 3:11 reappears. The section which follows (Ezekiel 3:17-23) throws an interesting side light on the position of women in the religious life of Israel. For good as for evil, their influence was stronger there than in most other nations. Miriam had led the way (Exodus 15:21), and had been followed by Deborah (Judges 5:4). Huldah had been almost as prominent in Josiah’s reformation as Hilkiah the high priest (2 Kings 22:14-20; 2 Chronicles 34:22). It was but natural that there should be women on the other side also, guiding their own sex; and it is probable that Ezekiel had in his thoughts some special leaders who headed the women of Jerusalem in their opposition to Jeremiah, as afterwards at Pathros (Jeremiah 44:15). So, later on, we have the prophetess Noadiah heading the opposition to Nehemiah (Nehemiah 6:14); and in the New Testament, on the one hand, Anns (Luke 2:36) and the daughters of Philip (Acts 21:9), and on the other, the ill-regulated prophetesses of Corinth (1 Corinthians 11:5) and the woman Jezebel, who called herself a prophetess (Revelation 2:20). Ezekiel 13:18 Woe to the women who sew pillows, etc. Ezekiel’s minute description, though it is from a different standpoint, reminds us of that in Isaiah 3:18-26. In both cases there are the difficulties inseparable from the fact that he had seen what he describes, and that we have not; and that he uses words which were familiar enough then, but are now found nowhere else. so that (as in the case of the ἐξουσία of 1 Corinthians 11:10) we have to guess their meaning. The picture which he draws of a false prophetess is obviously taken from the life, and the dress, we can scarcely doubt, was one that belonged to her calling. The word for "sew" meets us in Genesis 3:7; Job 16:15; Ecclesiastes 3:7; and the English is an adequate rendering. For the word rendered "pillows," the LXX. gives προσκεφάλαια, the Vulgate pulvilli (equivalent to "cushions"). The word here obviously denotes an article of dress, something fastened to the arms. For arm-holes read joints of the two hoods, which may mean either knuckles, wrists, or (as in the Revised Version) elbows. Possibly these may have been, like the phylacteries of Mat 23:5, eases containing charms or incantations, and used as amulets. Something analogous to, if not identical with, these ornaments, is found in the "seeress wreaths," and "divining garments" of Cassandra, and in the "garlands" or "fillets" of the Pythian priestess in AEsch; ’Eumeu.,’ 39. By some writers (Havernick) the word has been taken, as, perhaps, in the Authorized Version, for "pillows" in the larger sense, either literally as used in wanton luxury, like the "tapestry" of Proverbs 7:16, or figuratively, like the "wall" of the preceding section, for counsels that lulled the conscience into the slumber of a false security. Strangely enough, the Hebrew noun rendered "arm-holes" has the pronominal suffix "my arms," or "my hands." Keil accepts this rendering, and explains it as meaning that the prophetesses sought to "bind the arms," i.e. to restrain the power of Jehovah. On the whole, it is safer to follow Ewald and Hitzig, as I have done above. Make kerchiefs upon the head of every stature. The word for "kerchiefs" is again unique, but is, perhaps, a variant of the word in Isaiah 3:22, and rendered "wimples" in the Authorized Version. There is a fair consensus of interpretations that it means, as "kerchief" means, some covering for the head, a veil that hangs down over it, like the Spanish mantilla. Its use is, perhaps, explained by the words that follow, which suggest that the veils were not worn by the prophetesses themselves, but by those who came to consult them. The former had, as it were, a whole wardrobe of such veils adapted to persons of various heights, so that in all cases it shrouded their whole form. We may, perhaps, read between the lines the thought that their utterances, like their veils, were adapted to suit every age and every taste. Analogous usages present themselves in the tallith of later Judaism, and the veil worn by the Roman augurs. Ezekiel paints, we may believe, what he had seen. And in those veils he had seen a net cast over the victims of the false prophetesses, a snare from which they could not escape. Will ye hunt, etc.? The question is one of burning indignation. Omitting the words, "that come" (which have nothing in the Hebrew corresponding to them), the second clause will run, "Will ye make your own souls live?" and the question is explained by what follows. The prophetesses were living upon the credulity of the victims over whom they cast their nets. Ezekiel 13:19 Will ye pollute me, etc.? rather, with the Revised Version, ye have profaned, the interrogative form not being continued in the Hebrew. The prophet dwells with scorn on the miserable pay for which the prophetesses were guilty of so great a sin. Not for rewards of divination, like those of Balsam (Numbers 22:7), but for gifts like those bestowed on the harlot or the beggar (l Samuel 2:36; Hosea 3:2)—for handfuls of barley and pieces of bread—they plied their wretched trade. For examples of the lower gifts in kind offered to prophets, compare those of Saul (1 Samuel 9:8), of Jeroboam’s wife (1 Kings 14:3), the false prophets in Micah 3:5. And they did this in direct opposition to the will of Jehovah. They "slew," i.e. drew on to destruction, the souls that were meant for life. They "saved the souls alive," i.e. "their own, which were worthy of death." That was the outcome of their "lying" divinations. Ezekiel 13:20 To make them fly, etc.; rather, with the Revised Version and Ewald, as if they were birds, carrying out the thought that the amulets on the arms of the prophetesses, and the veil cast over the heads of the votaries, were like the snare of the fowler. So the threat that follows, that the amulets should be torn off and the veil rent, is practically equivalent to the promise that the victims should be "delivered out of the snare of the fowler" (Psalms 91:3; Psalms 124:7). They should no longer he in the power of those who traded on their credulity. They too shall know that he who speaks is indeed Jehovah. Ezekiel 13:22 Because with lies, etc. What specially stirred Ezekiel’s indignation was taut the false prophetesses saddened the hearts of the righteous (of those who looked to him and Jeremiah for guidance) with prophecies of evil and deluded the evil door by false hopes, so that he should not turn from his evil way and live. For by promising him life, read, with the LXX; Vulgate, and Luther and the Revised Version, that he should live, as he would do, if he turned from his wickedness (Ezekiel 3:21; Ezekiel 18:9, Ezekiel 18:17). . Ezekiel 13:2 Prophesying against the prophets. I. THEY WHO TEACH OTHERS NEED TO BE TAUGHT. No man is a perfect fountain of original knowledge. The teacher must not only be a scholar in his early days, he must be a learner all through his life. Moreover, in regard to his own experience he needs light and help. He is not merely a voice for other souls. He too has a soul which may be in darkness, even while he is striving to illumine his hearers. There is great danger in the professionalism of the pulpit. It comes to be taken for granted too readily that familiarity in handling the words of eternal life presupposes a healthy possession of that life. Preachers hear but few sermons. We want missionaries to the pulpit of our land, that the leaders of the people’s religion may be led by the truth of God. II. THEY WHO TEACH OTHERS MAY BE WHOLLY WRONG . The professional prophets of Israel were many of them false prophets. They were not simply blind and m error. They made lying pretences to an inspiration which they did not possess, and they flattered people with vain visions which they bad themselves cunningly devised. Their’s was guilt of deepest dye. The teacher may fall into error unintentionally, for he is a fallible man; and then his mistake will not be culpable. But deception and moral failure are fatal sins. Surely every one who stands in the responsible position of a leader of others has a double motive tot searching his own soul to see that he is not a false prophet. III. THEY WHO TEACH OTHERS WILL BE CALLED TO ACCOUNT BY GOD. God has been watching the false prophets, and now Ezekiel is sent with a special message to them. What, then, is the advantage of prostituting the high mission of a servant of God for the sake of popular favour? The flatteries of a deluded multitude will not save the deceiver when he is called to account by his great Master. Nay, those flatteries will turn to curses when the victims of his base deception have their eyes open to the snare which he has laid for them. Of all pursuits, that of preaching simply for popularity is the most dangerous and degrading. IV. THEY WHO TEACH OTHERS ONLY THEIR OWN IDEAS IN THE NAME OF GOD ARE THE MOST FALSE . The prophets of Jerusalem did not only flatter the people with popular teaching, they carried that teaching out of their own hearts, and then ascribed it to God. Now, the prophet was an inspired man, or he was nothing. His sole business was to declare the Divine message—"Thus saith the Lord." But in speaking only out of his own heart he knew that he had no such message. Yet by professing to be a prophet he claimed to be giving it. Here was his great sin. He was forging the name of God for his own inventions (see verse 6). Similar is the sin of the preacher in a Christian pulpit who uses that vantage ground to expound his own private ideas to the neglect of, or even in opposition to, the teachings of the Bible, and yet on the authority of the Christian ministry. This is treason against Christ. Foxes. Ezekiel here likens the false prophets to foxes in waste places. This cutting comparison shows the daring of the true prophet, the extremity of the evil of false prophecy, and the crying need of exposure of this evil. There is a limit to the reserve of politeness when truth is dishonoured and God insulted by those whom a culpable charity still flatters with terms of friendliness. Christ called Herod a fox (Luke 13:32). Still, it needs the grace of Christ or the inspiration of an Ezekiel to be sure that one’s use of such a title for a fellow man is not misapplied. Consider in what respects false teachers may be compared to foxes. 1. FOXES ARE WILD ANIMALS. The comparison is with creatures untamed and practically untamable. Now, to all appearance the false prophets were very different, were the very opposite in manners and demeanour. They were the trained sophists of an ancient civilization, court preachers well skilled in the use of oily phrases, masters of polite diction. To call such men foxes would seem to be an extravagant insult. Nevertheless, beneath the gracious exterior there was the heart of the untamed animal. These teachers were not submissive to the guidance of the Spirit of God. All who refuse that guidance are wandering in the wilderness of life. They are not the sheep of God’s flock, but like the foxes that range at large outside the fold. II. FOXES ARE ANIMALS. Among the Hebrews they were not celebrated for the cunning for which they were famous in Greek fables, but for their wasting mischief. False teachers are compared to these ravenous beasts. The wilful teachers of error are like the wreckers who hang out false lights to draw ships to the rocks. The destruction is twofold. 1. By driving from the true pastures. Thus the flock is starved in the wilderness. Error draws men off from the wholesome food of truth. 2. By direct injury. The foxes tear and devour the Iambs of the flock. Error has deadly fangs in spite of its gracious aspect. III. FOXES HAUNT RUINOUS PLACES. Ezekiel imagines the foxes among ruins. False teaching flourishes when the Church has fallen into decay. A low moral tone prepares the way for error. If the soul were in a vigorous condition, the deceitfulness of an unworthy teacher would be speedily detected. It is only spiritual degeneracy that can give an opportunity for the religious charlatan. IV. FOXES ROAM ABOUT IN THE DARK. They are creatures of the night. Deceitful teachers prey upon the ignorant and superstitious. Like the wild animals that only creep out under shelter of night, they prowl about in the shadows of dark times. They dread the day. Therefore the remedy is to be found in the spread of light. We cannot conquer error by directly refuting it so well as by fortifying people against it with a clear, strong teaching of truth. The foxes of error are on the look out liar their victims. Let the shepherds of light be to the fore in keeping the pure truth of the New Testament well in the minds and hearts of the people. False peace. "Peace; and there was no peace." I. MEN CRAVE PEACE. A city is alarmed at the prospect of an attack. War stands with famine and plague as one of the three great scourges of man, and it is the greatest of the three. There is a worse war than that of man with his fellow—the war of sin against the soul, the war of the soul against God. This spiritual war wounds, slays, devastates, terrorizes. It is true that many who wage it never confess its hurtfulness, and even profess a joy in their condition. But when men retire into the silence of their own souls they must feel that the unrest within, which perhaps they do not yet ascribe to their sinful alienation from God, is a source of utter weariness, perhaps even of soul agony. Cowper exclaims— "Oh for a lodge in some vast wilderness, Some boundless contiguity of shade, Where rumour of oppression and deceit, Of unsuccessful or successful war, Might never reach me more!" II. THERE ARE FALSE OF PEACE. Ezekiel’s contemporary prophets promised peace, though Jerusalem was threatened with destruction by the true prophets of God. 1. The peace of unbelief. The threatenings of judgment are discredited. Future punishment is regarded as an invention of the priests to keep their dupes in subjection. 2. The peace of self-satisfaction. The true prophets denounced sin; but the false prophets flattered with smooth words. There is a teaching which minimizes sin and guilt, and so lulls the alarmed conscience to sleep. 3. The peace of presumption. The false teachers taught their hearers to presume on the favour of God, and to assume that God would never suffer Jerusalem to be destroyed. So men now abuse the revelation of God’s love by assuming that he will never smite in anger. III. WORDS OF PEACE WILL NOT CREATE PEACE. The prophets might say "peace;" but there would be no more peace for all their reiteration of the pleasant message. Smooth doctrines do not make smooth facts. We may enjoy a rosy theology with no shadows in its ideas; but if there are shadows in life, they will not be softened thereby. The future is not shaped by our notions of what it should be; neither is real peace given in the present by mere words of peace. The need is deeper than that which any assuring language can satisfy. The unrest of the soul calls for an active, powerful pacifying. Till that is experienced the soul will be restless still. IV. CHRIST ALONE BRINGS TRUE PEACE. There is a peace of God, but it is not to be got through flattering words and pleasant assurances. Perhaps storms and trouble will precede it. At least there must be the break up of the false peace in the revolution of complete repentance. Then Christ will not only speak peace; he comes to make peace (Ephesians 2:15). His peace is brought about by his victory over sin, which is the one fundamental cause of war between the soul and God, and of unrest in the soul itself. Christ reconciles us to God by his cross, and brings our souls into harmony with the will of God. This is the only sure and solid peace. Ezekiel 13:11-16 Untempered mortar. The teaching of the false prophets of peace is here compared to a wall built of untempered mortar, which is overthrown in a tern pest. I. A FALSE HOPE IS LIKE A WALL BUILT WITH MORTAR. 1. It offers protection. The wall is built, and it endures long enough to invite the threatened people to take shelter behind it. It stands between them and the enemy. So a false hope is planted between men and their danger, like a city wall, and it encourages them to despise the danger. 2. It presents a fair appearance. The wall may be well designed with towers, and bastions, and battlements, and all the latest improvements in plans of fortifications. It has a certain mortar holding the stones together, which may appear to be of the very best quality. So false hopes charm with an appearance of solidity. 3. It contains solid materials. It is not a mere mound of earth. There are good hewn stones in the structure. Hence its deceptive appearance. A lie that is half a truth is the most deadly lie. We may have certain solid truths of the Christian religion. Yet if these are not united by personal faith they hang loosely together, and will not save us. 4. It lacks an essential element. The mortar is rotten. Then all the rest goes for nothing. "One thing thou lackest" (Mark 10:21). Yet that one thing may be so vital that the absence of it may lead to utter failure. Our system of religion, like the teaching of the false prophets, may have every commendable element, beauty, symmetry, fulness, etc; except one—truth. Then, alas! there is nothing to hold it together, and the whole is no better than a heap of rubbish. II. THE TEMPEST OF TRIAL WILL SHATTER A FALSE HOPE. When we see people who are comfortably ensconced in a neat little system of religious conceptions, though we know that that system is only held together by the friable mortar of fancy, not by the Portland cement of truth, at first it might seem cruel to unsettle them. But it should be remembered that they are certain to be unsettled at length, and the only questions are as to when and how this will take place. If the rotten wall is not pulled down, some day it will be thrown down. 1. The tempest of tribal will come. God sends his hailstorm, his hurricane. It came to Jerusalem in Nebuchadnezzar’s invasion. It visits every soul at some time, for "man is born to trouble," etc. If our bark is only made for fair weather, it is doomed to shipwreck, because the storm will break at last on every life. If it dues not come during our earthly course, it will visit us at the close. Death will then come as a howling tempest. 2. The false hope will then crumble away. Hail and hurricane dash down the feeble, pretentious wall. Trouble overthrows false hopes. We may be content to live in the dreamland of illusion during the drowsy summer days of prosperity. But trouble compels us to be real. Then we are forced to ask ourselves in solemn earnestness, "What is truth?" Then the refuge of lies tumbles into a hopeless ruin. 3. The builder of the false hope will suffer in its overthrow. "Ye shall be consumed in the midst thereof." False teachers will suffer with the overthrow of their teachings. They who take refuge in falsehood will be buried in the ruin of their delusions. The greater the hope, the more fearful will be its fall, and the more dreadfully will they be bruised and crushed who take up their abode in it. 4. The false hope is overthrown that we may turn to the true Hope. "Christ our Hope." Ezekiel 13:17-20 Effeminate religion. If Ezekiel is not to be read with prosaic literalness as referring to the women of Jerusalem, but is to be understood to describe, in scornful metaphor, the false prophets as daughters of Jerusalem sewing pillows, he has here given us a picture of effeminate religion. I. THE WHICH IGNORES STERN FACTS IS . 1. There is a noble sphere for woman in religion. The women of the Bible give us many a fine example of exalted piety. From Deborah, "the mother in Israel," to the Marys of the gospel story, women have appeared on the sacred page as inspiring examples. The Bible elevates the position of woman, and teaches us to treat her with reverence. 2. There is something feminine in the highest character of men. We see it in Jeremiah and St. John. Christ combines in his own Person the perfection of a woman’s character with the perfection of a man’s. 3. Nevertheless, there is an effeminacy of religion. "Effeminate," says Hengstenberg, "is all accommodation theology." The present inclination to shun the stern facts of revelation, and confine attention to what is pleasing, runs in the direction of effeminacy. If we adapt our religion to the inclinations of people, instead of declaring the whole counsel of God, whether men will hear or whether they will forbear, we betray a sad lack of virile strength. II. AIMS ONLY AT EASE AND COMFORT. These "daughters of Jerusalem," the effeminate prophets, spent their time in sewing pillows when they should have been forging swords or building solid walls; for they were only whispering soft words of hollow consolation when they should have been renouncing sin and preparing to face calamity. 1. There are pillows for evil consciences. Men desire to escape from the stabs of conscience. They would lay the restless conscience at ease. An effeminate religion helps to do this by lulling the alarmed sense of guilt and danger. 2. There are pillows for indolence. When called to action effeminate souls prefer ease and comfort. We meet with consoling promises in Scripture, but not for such. It is the mistake of many that they convert the religion which should be a stimulant into an opiate. III. MUST BE AND OPPOSED. 1. It is cruel. The prophets of Jerusalem were fattening themselves at the expense of their neighbours, and preserving their own lives by destroying the lives of other people (verse 18). 2. It is mercenary. God is "polluted" for "handfuls of barley and pieces of bread." This "preaching to the times" in meek submission to the zeitgeist is a profitable thing for the popular preacher, but it means unfaithfulness to the Master when pleasant words only are spoken, and bard truths are hidden in order to bring "grist to the mill." 3. It is fatal. God says, "Behold, I am against your pillows." The present age has a horror of pain. But sin is worse than pain, and rough dealing which saves from sin is better than pillows of ease for impenitent souls. They who trust to artificial comfort now will be awakened by the terrible arm of judgment. The pillows are supposed to be made for God’s arms, so that he may act softly. But no softened doctrine will destroy the stern facts of judgment. Misplaced sorrow. We have here set before us the twofold mischief of the false preaching of peace. The righteous are made needlessly sad, and the wicked are spared the sorrows which they need to drive them from their evil ways, and are thus confirmed in their wickedness. I. FALSE IDEAS IN BRING SORROW TO GOOD PEOPLE. One particular aspect of this mischief is here brought before us—that of the triumph of sin and the prospect of its immunity, together with the persecution of men who resist it. Such was the condition of things at Jerusalem under the influence of the popular prophets in the days of Jeremiah; and a similar state appears to have prevailed when Ezekiel was writing. But we may see other aspects of the same mischief. 1. Doubt as to Divine justice. If sin is to be unrestrained, goodness may fail. It looks then as though the world were left to drift without control. 2. Doubt as to the Fatherly care of God. This is an opposite mistake in appearance, and yet the two lie near together. They both come from losing the perception of God’s active presence. In the second case, however, good people may trouble themselves by dwelling exclusively on the stern features of judgment, through a reaction against the laxity of popular notions. 3. Misapplication of the doctrine of election. Good people have feared they might not be among the elect. A false fatalism has hung like a pall over their hopes. They have not seen the freedom of grace, the perfect love of God forevery soul, the open door for return. 4. A horror of the unpardonable sin. Yet they who fear they have committed this sin prove by their very distress that they have not, because that distress shows that they are not dead to spiritual things. II. FALSE IDEAS IN KEEP AWAY NEEDFUL SORROW FROM BAD PEOPLE. Sorrow for sin is a wholesome experience, and nothing can be more dangerous than to be able to do evil without experiencing any feeling of compunction. The flattering theology which would encourage such a condition is the most deadly enemy to its dupes, and while it professes kindness to the sinners whom it lulls to sleep as they float down the rapids of increasing wickedness, it is really murdering their souls by rendering them deaf to the thunders of the cataract. Let us note some of the delusions which lead to this fatal result: 1. Disbelief in judgment to come. Soothed by such a notion, reckless men imagine that they can sin with impunity. It would be better for them if they were pained by visions of judgment. No doubt the extravagant, coarse pictures of a medieval hell have led to a revolt against the idea of future punishment. Yet whatever may be the nature of that punishment, justice requires some terrible retribution for terrible sin. 2. The belief that God is only mild. His love is infinite. But therefore it must include wrath against sin. Soft-hearted benevolence is not perfect love. 3. Light views of sin. The evil being slightly regarded, its punishment is not expected to be great. Moreover, apart from slavish fears of future suffering, sin itself should be sorrowed over as a hateful thing. But while it is painted in flattering hues it will not be followed by wholesome compunction. BY J.R. THOMSON Ezekiel 13:1-9 Pretended prophets. There is no institution in itself so good but it may be corrupted and turned to evil purposes. Prophecy was given to the Hebrew people as a token of Jehovah’s interest in them and care for them. The intention was to afford national guidance and consolation, to give to religion an intellectual character, and to counteract any tendency to formalism which a misunderstanding of the sacerdotal and sacrificial system would naturally encourage. Prophecy was especially adapted to those Israelites who were far from Jerusalem, the scene of sacrifices and of festivals; and the children of the Captivity were, in an especial manner, indebted to the prophets for the counsel, the inspiration, the encouragement, which they needed in their banishment from the land of their fathers. Amongst these exiles in the East there arose self-seeking, ambitious, hypocritical, and pretentious men, who assumed the prophetic office, ministered to the prejudices of their fellow countrymen, and often led them astray by their erroneous advice. Against such men Ezekiel was commissioned to raise his protest, in language of severe denunciation and warning. I. THE AND CLAIMS OF THE FALSE . The men here exposed were not prophets of any heathen deity, ministers of any idolatrous religion. They claimed to be servants of Jehovah, and to speak in his name to their fellow countrymen. They prefaced their statements and their advice with such language as Ezekiel here quotes: "Hear ye the word of the Lord;" "The Lord saith." Doubtless there were those who were conciliated and attracted by such claims, but who would have resented any summons addressed to them in the name of a heathen deity. II. THE OF THEIR AND CLAIMS. In terms figurative, yet impressive and conclusive, Ezekiel exhibits the hollowness of the pretences advanced by these lying leaders of the people. They are "like foxes in the waste places"—cunning, crafty creatures, who make their dwelling in the ruins and the wreck of a deserted city. So the prophets who profess to guide the people really prey upon them, and are most at home in the destruction and desolation which they have bellied to effect. They have not taken their place in the breach, they have not helped in the defence of the city, they have not stood in the van of the battle, when the enemy has made an assault. Here is the practical test, which reveals the worthlessness of all professions of patriotism, of all claims to leadership. III. THE REAL OF THE FALSE . The secret is disclosed; the explanation of the illusion is given. The false prophets prophesy out of their own hearts; they follow their own spirit; they have seen nothing; the Lord hath not sent them; theirs is a lying divination; they have spoken vanity, and seen lies. In a word, professing to derive their commission and their message from the Eternal, the All-wise, they simply utter what commends itself to their own opinion, what serves their own interest, what agrees with their own sinful prejudices. This accounts fur the unwisdom and worthlessness of their advice. They who follow them may expect to be misled. IV. THE OF THE FALSE . "Woe unto the foolish prophets, saith the Lord God;" "I am against you." This condemnation is apparent from several facts. 1. Their predictions are falsified, and their counsels brought to nought. 2. They mislead the people to destruction. 3. They bring confusion upon themselves. This sentence is pronounced in language very plain and very smiting. The hypocritical pretenders to a Divine commission are excluded from the register of the house of Israel, and are denied entrance into the land of Israel. All their plotting and lies are not only unmasked; they issue in confusion and destruction to themselves.—T. Ezekiel 13:10-16 The vanity of flattering counsel. It has often been observed regarding the recorded discourses of the Lord Jesus, that his severest denunciations were directed against the hypocritical professors of religion, especially such as misled their fellow men into error and sin. The same may be said of Ezekiel; his language, when exposing the hollow pretensions of the false and foolish prophets, who by their advice were leading the people into destruction, becomes almost invective. The particular offence of which these hypocrites were guilty was this—they encouraged the people, in opposition to the declarations of Jehovah by his prophets, to believe that the nation stood in no special danger; they professed to "see visions of peace" for Jerusalem; and they by this means hindered the people from repentance and reformation, in which alone lay the possibility of salvation. In Ezekiel’s view these false prophets pretended to build up the edifice of national stability and prosperity upon unsound foundations and with untempered mortar; all defects were smeared with plaster and concealed from an ordinary observer. The prophet, however, foretold the approach of torrents of rain and hailstones, by which the worthlessness of this pretentious work should be revealed, and the work should be utterly destroyed. I. AN AND . Spiritual work is often compared to the labour of a builder. The wise and faithful teacher and counsellor lays a sound foundation, builds with strong and approved material, carries out a wise plan with patience and efficiency, and brings his work to a prosperous issue when the topstone is laid with rejoicing. Far otherwise is it with the worldly and crafty, who build for their own selfish purposes, who are careless as to the basis upon which they rear the edifice, as to the substance, and the workmanship. All they care for is the appearance presented by their work. When they labour professedly for the good of their fellow men, they are like the builder who uses rotten stone and daubs it with untempered mortar. The structure is for a time imposing to the eye of the beholder; defects are hidden, and all looks well. Those who mislead the Lord’s people are in the habit of saying, "Peace!" when there is no peace. Their visions are illusive, and their prophecies are falsehoods. II. STORM AND RAIN. The plausible appearance is but for a season. Time tries all. There is ever a day of reckoning at hand. The prophet of the Lord reminds pretenders and hypocrites that an overflowing shower, great hailstones, and a stormy wind shall come. The anger and fury of the Lord wilt not always be restrained. It was so in the history of the Jewish people. Smooth things had been prophesied, but not with Divine authority. The peace was superficial and brief. The calamites which false counsellors had represented as imaginary proved to be an awful reality. What, then, became of the work which had been carried out with loud professions of authority, and which had appeared to the unobservant so fair and sound? The wall was broken down, the daubing disappeared, and they who daubed it were no more seen. "Who can abide the day of his coming.?" In the hour of trial there is no security save in a Divine foundation, in workmanship wrought upon Divine principles and in accordance with Divine plans. The building which is of God shall stand. But the worthlessness of all beside shall be made manifest. What is not of God shall be swept away by the flood and tempest of inevitable judgment. 1. The solemnity and responsibility of the ministry to souls are impressively taught in the imagery of this passage. Let every man take heed what and how he builds. 2. The importance is made apparent of applying to wise and faithful counsellors It is not the learned, the prudent, the pretentious, who must needs be right and trustworthy. Let every man try the spirits, whether they are taught of God.—T. Ezekiel 13:17-23 False prophetesses. Women have always played an important part in the religious history of every nation, sometimes for good, sometimes for evil. The Scriptures, with their proverbial impartiality, record instances of both kinds—of women who rendered signal service to their people by their fidelity to God, and of women who used their influence to corrupt and to mislead those over whom their power extended. Of the prophetesses whose pretensions are exposed in this passage we know nothing from other sources of information. But if curiosity is unsatisfied, enough is here revealed to justify us in thinking of these women as a very pernicious element in the Hebrew nation at the era of the Captivity. I. THEIR AND ARTS. It is not important for us to understand all the allusions in this passage. Whatever were these pillows and kerchiefs, it seems char that they were used in connection with superstitious divinations, and were intended to impress all beholders with a sense of the dignity and mysterious powers of these sorceresses. The mystic veil that robed the tall form of the prophetesses, the paraphernalia with which such persons were wont to invest themselves, tended to inspire reverence and awe, as if for a supernatural power revealed in the stately presence and authoritative voice. II. THEIR ENDS. There is something picturesque and striking in the description given by the prophet of the poor, deluded victims who resorted to the sorceresses, carrying with them "handfuls of barley and pieces of bread"—the common tribute paid in such cases and to such persons. Probably the women loved to exercise power and to exact respect; yet with most of them the motive was mercenary, and they were content to deceive others if they could enrich, or even support, themselves. III. THEIR . The term could only have been applied to their utterances in irony. For it is evident (1) that their inspiration came from their own heart, and (2) that the substance of their so called prophecies was false. They were animated by a desire to please those who resorted to them; and this they did to gratify their own prejudices or to display their own worldly wisdom. In such communications there was nothing that deserved the name of prophecy; for a prophet is one who speaks in the place of God, and who shows no regard to the person or to the wishes of those addressed. It was no spirit of rivalry or of jealousy which induced the Prophet Ezekiel to speak thus severely of these female impostors; it was for the public good that their deceptions should be exposed. IV. THEIR OF . They are said to have hunted the souls of the Lord’s people; and this they did by their perverse and unjust oracles. The language used concerning them is very remarkable, and it could not have been used through mere delight in antithesis. It is said that the ministry of the "prophetesses" was "to slay the souls that should not die, and to save the souls alive that should not live." They were reproached with their attempt to subvert God’s righteous providence: "With lies ye have grieved the heart of the righteous, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way." A more scathing denunciation could not have been uttered than this; these women strove to overturn the moral order, to encourage the rebellious, and to depress the just and godly! V. THEIR AND . The God of truth and rectitude declared himself opposed to these seducers of his people. The symbols of their delusive arts should be stripped from them. Their hypocrisy should be unveiled, and their pretences should be ridiculed. The means by which they had been wont to ensnare men should be taken from them. Their reputation and their power should be destroyed, and their influence should come to an end. VI. THE OF THEIR VICTIMS. Those whom the false prophetesses sought to entangle and to capture were the Lord’s people; and the Lord claimed his own. It was his purpose to deliver them out of the hand of their spiritual toe, and to let the hunted souls go free. The means by which this result was to be brought about are not stated; but the resources of the Omnipotent were sufficient to ransom and liberate his own. Thus it should be made apparent to all observers that the Lord reigneth, and that he is ever mindful of his own.—T. BY J.D. DAVIES The perils of falseness. The work of God’s prophets is made more difficult by the competition of pretenders. They cater for popularity by predicting only what is pleasing to flesh and blood. Hence they bring discredit on all God’s revelations. In Ezekiel’s day the false teachers were specially busy in Jerusalem, confronting and counteracting Jeremiah; and the sad effect of false hopes was felt at Chebar as well as in Judaea. I. CARNAL IS OFTEN THE PARENT OF . The prophecies and counsels of Jeremiah ran counter to all the prejudices and predilections of the people. Their fleshly nature rose in arms against such possible disaster. Heedless of God and God’s plans, they would create for themselves a better fortune. The worldly wise among them, gifted with superior speech, resolved to outrival God’s prophets—to become candidates for popularity—to aspire alter political power. Amidst a nation’s disaster and weakness there is always opportunity for the crafty to gain some sinister end. They countenanced any intrigue that promised temporary advantage. Under pretence of patriotic zeal, they sought mainly, if not wholly, a personal elevation. II. CAUSAL LEADS TO SELF-. It is very likely that, at the outset, these false prophets deceived themselves. They imagined that they saw a way out of the catastrophe, and urged the rulers, against Jeremiah’s advice, to pursue that way. If it was pleaded that God had ordered otherwise, these men set up a counter authority. Stung by the suggestion that their counsel was not equal in value to that of Jeremiah, they boldly claimed to be the messengers of God. In their fanatic zeal they deemed their sagacious plans to have been given them from heaven. They were too much bent on gaining their end to inquire carefully into this matter. Where was the proof that Jeremiah or Ezekiel was more favoured to receive Divine intelligence than they? The end would justify the means! Heedless of consequences, they would publicly claim to speak as the ambassadors of God. III. SELF- EMPLOYS ARTS OF SPEECH. They are described as foxes—notorious for cunning—yea, cunning as hungry foxes in the desert. All their wits were exercised to weave the most plausible web of argument. Every possible circumstance favourable to their designs was seized upon, and made to prop their nefarious policy, until what they had induced others to believe, they believed also themselves. They ensnared themselves in their own nets. From knaves they gradually became fanatics. Careless about the exact truth at the beginning, they lost at length the power to discern between truth and falsehood. IV. SELF- IS DEAD TO THE OF OTHERS. In the fifth verse the prophet accuses them thus: "Ye have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle." They used others, as the monkey did the cat’s paw. Where arduous toil, and especially where serious danger, appeared, they were conspicuous by their absence. Truth makes men at all times courageous, but falsehood corrodes the metal of a man’s bravery. These pretentious prophets desired the honour and the advantage; the risks they devolved on others. Honest men were made the ladder by which they sought to climb. V. SELF- IS SURE TO . Vaulting ambition overleaps itself. The frog that would swell its dimensions to the size of a bull destroyed itself. 1. False teachers make God their direct enemy. "I am against you, saith the Lord God." The God of truth hates hypocrisy. All falseness shall be like empty thistle down, which the wind scatters. 2. They shall be excluded from the circle of honour. They had assumed to be heads and leaders in the councils of the nation; they shall be dishonoured, and cast out of the deliberative assembly. The false shall be, sooner or later, excommunicated—blackballed. 3. Their posterity shall become extinct. There shall be none to perpetuate their name. New honour often comes to the memory of a righteous man from children of renown. Such honour and satisfaction shall be denied to them. They shall perish root and branch. 4. They shall not participate in the coming restoration. "Neither shall they enter into the land of Israel." The distinctive possession which God gives shall be for the true Israel, "even for those who have no guile." In the time of Israel’s real prosperity there "shall not come into them the uncircumcised or the unclean." He is a Jew who is one inwardly.—D. BY W. JONES The foolish builders - a parable. In order to make the lesson more impressive and more abiding, it is repeated in the form of a parable. Our generous God takes immense pains to engrave his truth on human hearts. I. POLITY IS TO A . As the human body requires some sort of material dwelling to protect it from external evils, so society requires some system of national administration that shall protect it against external foes. That administration, to be successful, must be a combination of wisdom and strength—an edifice both moral and material. If a nation cannot withstand all invaders by means of its armies and its fortresses, it must maintain itself by means of mutual treaty and mutual concord. Some defence it must have. II. THIS WAS FRAMED WITH SLENDER AND . The weakness and rottenness of the walls were concealed with untempered plaster and with mere whitewash. An unsound and leaky ship is made no more seaworthy by painting her in gay colours. Plausible words do not make a sound policy, neither does good raiment make an honest man. Solid foundations and sound materials are essential to make a wall safe or a national policy prosperous. III. THERE WAS AN EVIL . "One built up a wall, and, lo, others daubed it with untempered mortar." Evil men will do. in combination with each other, deeds they would not venture on alone. Union is strength, even in wickedness. The base policy would commend itself all the more to popular acceptance if it had the support (apparently independent) of several advocates. It is a crime to lend ourselves to an enterprise merely because it has the sanction of numbers. The quality of its supporters must be pondered. IV. TESTING EVENTS WERE AT HAND. Every wall or building is designed to resist wind and rain. If it cannot do this, its purpose is vain. If it succumbs to storm, it is worse than useless; it adds to the peril. It is safer to be in the open field during a storm than to be within a rickety house. The very provision made for security, if it be ill founded and ill constructed, becomes a new danger. The Jews were aware that extraordinary danger was imminent, and therefore ought to have been the more careful in their sound defence of the state. Recklessness is only sham courage, and is the foe of wisdom. V. WAS CERTAIN. If God be against our plans, success is impossible. No human undertaking can resist Omnipotence. The destruction was foretold, but the warning only excited ridicule. It was not simply that the cunning policy of these men should be overthrown—that would be a small evil; but the overthrow would be destruction to their persons and destruction to the kingdom. They were involving a nation in disaster. We know not where the mischief of evil deeds will end. VI. GREAT WILL ENSUE.. "Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it?" The surrounding nations were eagerly watching how this nation, which boasted of Jehovah as their God, would deport itself. If it was seen that the princes and captains were bolstering up the kingdom with craft and intrigue and falsehood, they would despise their professed faith—yea, despise their God. The names of these foolish builders would be bandied about as a byword and a reproach. Their ill fame would follow them through many generations. Perpetual discredit and reprobation are a part of God’s punishment.—D. Moral evil is sadly contagious. The boastful, arrogant temper of the false prophets spread to the women also. It was a time of great excitement—a national crisis, in which all political considerations were intermingled with religion. Amid the general panic of fear, women as well as men were stirred to action. The party who sought God and desired to know his will were a small minority. The major part of the people, both men and women, were carried away by a spirit of carnal wisdom. They cared far more to secure personal advantage than to please God. But the gravamen of their offence was that they falsely assumed to speak in the stead of God. I. SELF-MADE IS VAIN. In every age men have ventured to invent for themselves religious creeds and forms. The human mind has chafed against God’s requirements as being irksome and severe, and the world has carved out a religion that shall be self-pleasing, a lullaby to conscience, a sedative to fear. The doctrines and creeds have been spun out of men’s self-consciousness, and have had no foundation outside themselves. In the pride of their heart they have imagined that Reason was a god, and that this internal god was supreme. They see vanity and prophesy falsehood. II. THIS SELF-MADE IS . All its beliefs and practices are regulated by pleasure. What ministers to present enjoyment is tolerated; what is unpleasant is denounced. "They sew pillows to all arm-holes." Bodily ease is paramount. To crucify the flesh is a heresy. To wear a jewelled cross upon the breast is an ornament, and is therefore approved; but to obey commands which are a burden to the flesh, to bear Christ’s cross of pain and reproach, this is contemned. He who really desires acceptance with God may well suspect any religion that panders to bodily pleasure. "He who is a friend of the world is an enemy of God." III. SELF-MADE SEEKS EARTHLY . "Will ye pollute me among my people for handfuls of barley and for pieces of bread?" These self-styled servants of God really cared nothing for the honour of God. They did not scruple to profane his Name, and to trample on sacred things, if only they could gain a pitiance of bread thereby. They made merchandise of religion. It was a religion toe the body, not for the soul. They acted as if gain were godliness. So is it ofttimes now. If religion would ensure prosperity to secular business, many men would profess to Do religious. But if religion frowns upon fraud and deceit, they will eschew it as unfriendly to their worldly prospects. Yet, in the long run, godliness is favourable to every human interest. "It is profitable for all things." IV. SELF-MADE IS HOSTILE TO . These false prophets sought "to slay the souls that should not die, and to save the souls alive that should not live." It seeks to frustrate all God’s purposes, to overturn the very foundations of righteousness. God’s plan of government is to make righteousness contribute to life. "The just shall live by faith;" "The soul that sinneth, it shall die." But this self-made religion of proud men strives to arrest the processes of God’s rule, and endeavours to make the worst things appear the best. "It puts darkness for light, and light for darkness." It would fain slay the righteous; for the godly are as thorns in the sides of the hypocrite. It seeks to confuse men’s ideas of truth and error, of right and wrong. V. THIS SELF-MADE IS BOTH TO THE WICKED AND TO THE . "Ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should Lot return from his wicked way." It is God’s wise intention that, in proportion as men are righteous, they should have joy. This is theft encouragement and, in part, their reward. He who seeks to prevent this is fighting against God. But it is a greater wrong still to encourage the wicked in their evil ways. The pains and disappointments which the wicked experience are the thorns with which God would hedge up their way and turn them back. He who promises heaven to sinners is a confederate in their sin, and shall share their punishment. Such a one is a soul-murderer. On his skirts is indelibly fixed the blood of human souls. To encourage false hopes is treason against humanity. VI. SELF-MADE SHALL SUFFER A . Sooner or later the bubble will burst, for it has no foundation in truth or in reality. It is a mirage of men’s heated imagination, and cannot long endure. The God of truth will, in his own time, appear; will scatter to the winds the flimsy fancies of men; and the mischief they have sought to do to others shall return in tenfold disaster upon their own heads. If men will not know and acknowledge God in the day of his kindness, they shall recognize him in the night time of his vengeance. Falsehood cannot perpetuate itself. Like Jonah’s gourd, it springs up in a night, and in a night it perishes. But the truth, like its Author, is omnipotent, and must prevail. "Truth, crushed to earth, shall rise again, The eternal years of God are hers. But Error, wounded, writhes with pain, And dies amid her worshippers." Ezekiel 13:1-16 The sin and punishment of false prophets. "And the word of the Lord came unto me, saying, Son of man, prophesy against the prophets of Israel," etc. This subject has already been introduced in Ezekiel 12:24. In that verse we have as it were the text, and in this chapter the sermon. It has been suggested that this chapter should be read in conjunction with Jeremiah 23:9-40. "The identity of phrases and ideas forces upon us the conclusion that the author of the one must have had the other before him. We know that Jeremiah’s writings were forwarded to the Jews in Chaldea (Jeremiah 29:1-32.), and there is therefore no reason to doubt that Ezekiel took up a well known prophecy to enforce and apply it to his companions in exile. They probably had read Jeremiah’s words as applying to others than themselves. Ezekiel now would teach them that it is not at Jerusalem alone that false prophets are to be discovered and reproved. The present chapter, therefore, must be taken as addressed to the Jews in exile, which agrees with the whole tenor; see for instance verse 9" (’Speaker’s Commentary’). Two principal lines of thought are followed by the prophet, viz. the sin of the false prophets, and the judgment of God upon them because of their sin. And these lines of thought are not kept separate from each other, but they interlace each other. We will notice each apart. I. THE SIN OF THE FALSE . Certain prominent features of their sin are brought into view. 1. Their prophecies were self-originated. They prophesied "out of their own heart" (verse 2); they "followed their own spirit, and had seen nothing" (verse 3). In the case of the true prophet, a communication was received by him from God which he communicated to the people, or a vision was unfolded to him which he afterwards made known to them. There was an objective reality of that which he was conscious of within himself; his consciousness of the things which he published arose from their verity impressed upon him by the Spirit of God; his consciousness as a prophet was a consequence of Divine influence. But the things proclaimed by the false prophets had no existence except in their own mind and heart; they were entirely subjective, having no objective truth answering to them. And they were not sent of God (verse 6); they had not received any commission from him; yet they presumed to speak in his Name, and to impose upon the people their own imaginations as communications received from him. 2. Their prophecies were untrue. "They have seen vanity and lying divination, that say, The Lord saith; and the Lord hath not sent them," etc. (verses 6, 7). "Thus saith the Lord God; Because ye have spoken vanity, and seen lies," etc. An example is given of their lying prophecies: "They have seduced my people, saying, Peace; and there is no peace," etc. They encouraged the Jews in Jerusalem to believe that they had nothing to fear from the Chaldean powers (cf. Jeremiah 14:13; Jeremiah 28:1-4). And when the people endeavoured to strengthen themselves by the coalition with Egypt, they encouraged them in that course; for as we understand it, that is the meaning of the prophetic figure: "When one buildeth up a wall, behold, they daub it with untempered mortar." The figure itself is thus explained by Dr. Kitto: "It is a wall made of beaten earth rammed into moulds or boxes, to give the parts the requisite shape and consistence, and so deposited, by the withdrawal of the mould, layer by layer, upon the wall, each layer drying in its place as the work proceeds. The blocks are usually of considerable size, and are of various quality and strength, as well as cost, according to the materials employed, and the time expended upon them. The simplest are merely of earth, or of earth compacted with straw. This is the kind which the prophet had in view, and which is used in Devon and in Morocco, as well as in the East. It cannot stand against heavy rains; and therefore, unless the climate be very dry, it requires to be faced or coated with a tempered mortar of lime or sand, as a fence against the weather. Without this the body of the wall is liable to the contingencies described by the prophet" (’Daily Bible Illustrations’). The people built their slight and flimsy wall of political alliance against the Chaldeans, and the false prophets coated it with their untempered mortar of vain assurances of safety; and the people believed them to their own dread discomfiture. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 14:1 As the result, probably, of the previous utterances, certain elders of Israel, i.e. of the exiles in Tel-Abib, came to consult Ezekiel, wishing to know what counsels or what predictions he had for them. In Ezekiel 8:1 we have "the elders of Judah," and it is possible that there were two groups in the Population of the town, and that these represented Israel as distinct from Judah—a deputation, as it were, from the earlier exiles. The term appears again in Ezekiel 20:1. More probably, however, the terms are used interchangeably. Ezekiel 14:3 These men, etc. The prophet, taught by the word of the Lord, reads the hearts of those who came to him. The words do not imply, rather they exclude, the open practice of idolatry. The sin of the inquirers was that they had set up idols (gillulim, Ezekiel’s favourite word; see note on Ezekiel 6:4) in their hearts. The LXX. gives διανοήματα,"thoughts of their hearts," as if to express this. They were hankering after the old false worships in which they had once, taken part. The stumbling block (see Ezekiel 3:20) of their iniquity was set up there. That divided heart, the "double mind" of James 1:8, made true inquiry, as it made true prayer for guidance, impossible. Shall I be inquired of at all, etc.? The "at all" represents the emphatic iteration of the verb in the Hebrew. The Vulgate, Numquid interrogatus respondebo eis? gives a fair paraphrase. Ezekiel 14:4 I will answer him that cometh, etc. The two last words represent the K’ri, or marginal reading of the Hebrew; the "therein" of the Revised Version, the Kh’-tib, or written text. Probably we should read, as in Ezekiel 14:7, "I will answer him by myself" (Hitzig). Ezekiel 14:5 That I may take the house of Israel, etc. The words me a threat rather than a promise. The "double-hearted" shall be taken in the snare which they have made for themselves. Ezekiel 14:6 Turn yourselves, etc.; literally, turn them. But there is no sufficient ground for the margin, "Turn others," the objective suffix being the "faces" of the following clause. In Ezekiel 18:30, Ezekiel 18:32 the verb is used by itself. The prophet’s call is to a direct personal repentance, not to the work of preaching that repentance to others. Ezekiel 14:7 The stranger that sojourneth among you. It is noticeable that Ezekiel uses here and elsewhere (Ezekiel 47:22, Ezekiel 47:23) the familiar phrase of the books which most influenced his teaching (Leviticus 16-25.; Numbers 9:1-23; Numbers 15:1-41; Deuteronomy passim). It is probable that some such proselytes were found among the exiles of Tel Abib. I the Lord will answer him by myself, etc. This, as has been seen, was probably the right reading in verse 4. What it means is that, instead of a spoken answer by the mouth of the prophet, there should be an answer in the discipline of life, in the immediate utterance through the conscience, which was the voice of God. The inquirer who came with unconfessed and unrepented hankerings after the worship of other gods deserved and would receive no other answer. Ezekiel 14:8 To make him, add, with Revised Version, an astonishment; or better, I will make him amazed, as in Ezekiel 32:10. The words are an echo of Deu 28:37. The man’s punishment shall be open and notorious, so as to strike terror into others. Ezekiel 14:9 I the Lord have deceived that prophet, etc. The teaching of modern thought is to soften language like this into "I have permitted him to be deceived." The distinction was seldom, if ever, present to the mind of the Old Testament, or indeed of the New Testament, writers. It is Jehovah who sends the "lying spirit" in 1 Kings 22:20-23. It is he who in the latter days shall send men "strong delusions" that they shall believe a lie (2 Thessalonians 2:11). In both cases it is implied that the delusion is a righteous punishment, is indeed the natural, because the divinely appointed, punishment of the sin. Populus vult decipi et decipiatur, but the very deception is a means for undeceiving them. At last their eyes shall be opened. The punishment of the false prophet and of those who trust him is at once retributive, and a discipline, and, if the discipline fails for them, at least a warning for others. Ezekiel 14:11 The words come as a gleam of light through the darkness. A restored nation, walking in the truth, the true people of God,—this lies beyond the mystery of the evil which is allowed, or even made, to work itself out to the bitter end. Ezekiel 14:12-14 A new section begins, implying as before an interval of silence. What follows presents a striking parallelism to Jeremiah 15:1, Jeremiah 15:2. There also we have the "four sore judgments," the declaration that not even the presence of Moses and Samuel would avail to save the people. They were obviously selected by Jeremiah as examples of the power of intercession (Exodus 32:11, Exodus 32:12; 1 Samuel 7:9; 1 Samuel 12:23). Ezekiel’s selection of names proceeds on a different footing. He chooses exceptional instances of saintliness that had been powerless to save the generation in which they lived; perhaps, also, such as were well known, not only in the records of Israel, but among other nations. Noah had not saved the evil race before the Flood; Job had not saved his sons (Job 1:18); Daniel, though high in the king’s favour, had not been able to influence Nebuchadnezzar to spare the people of Judah and Jerusalem. The mention of this last name is significant, as showing the reputation which even then Daniel had acquired. There is no shadow of evidence for the view of some commentators that an older Daniel is referred to. Had there been such a person, eminent enough to be grouped with Noah and Job, there would surely have been some mention of him in the Old Testament. In verse 13, for the land, read "a land." For staff of bread, see Ezekiel 4:16. The phrase comes from Leviticus 26:26. Ezekiel 14:15 Noisome beasts (see note on Ezekiel 5:17). Ezekiel 14:19 Pestilence is joined with blood, as in Ezekiel 5:17; Ezekiel 38:22, as indicating its death-bearing character. Ezekiel 14:22 The words end with a gleam of hope shining through the judgments. For Ezekiel, as for Isaiah, there is the thought of a "remnant that shall return" (Isaiah 10:20-22). It has been questioned whether "the ways and the doings" which are to bring comfort to men’s minds are those of the evil past or of the subsequent repentance. I incline to the view that they include both. Men should see at once the severity and the goodness of Jehovah. His punishments had not been arbitrary nor excessive. They had also been as a discipline leading men to repentance. In each of those facts there was a ground of comfort for men who asked the question, which Abraham asked of old, "Shall not the Judge of all the earth do right?" (Genesis 18:25). In either aspect men will recognize that God has not done without cause all that he has done. In this way the prophet seeks, as others have done since, to justify the ways of God to man. Ezekiel’s word for "remnant" is, it may be noted, not the same as Isaiah’s, its primary significance being "these that escape." Ezekiel does not quote the earlier prophet, though his thoughts are in harmony with him. . Idols in the heart. I. THE HEART IS THE SEAT OF . There may be splendid temples in a city, containing innumerable idols—horrible monsters or beautiful statues, works of marble, ivory, or gold. Yet if the people do not worship them no sin is committed. We have many idols in our museums. The idols in a missionary society’s museum do no harm to its custodians. On the ether hand, though no idol temple stands in our land, and the last vestige of the old heathenism has been swept away centuries ago, and the very notion of worshipping stocks and stones seems to us ridiculous, yet in our hearts there may be things which alienate us from God. The essential question is as to what is there enthroned as in the citadel of the soul. II. THAT TAKES THE PLACE OF GOD IN THE HEART IS AN IDOL. It is not everything loved that we are to regard as an idol. God does not claim the only affection of our hearts. We may love God through the love we bear to those earthly friends who are dear to us. But God claims the first place, the throne within. Whatever stands first in our estimation is our god. If some human affection, pleasure, or sin takes this pre-eminent position, and refuses to yield, when required, to the supreme will of God, that is our god, our idol. III. IDOLS IN THE HEART EXCLUDE WITH GOD. It is in reference to people who cherish such idols that God asks, "Should I be inquired of at all by them?" it is not likely that such people would be disposed to seek counsel from the true spiritual God. The idols would seem to be sufficient. But if they should think to add the worship of the supreme God to that of their idols, they would find that this is impossible. There are men for whom all access to God is cut off. They who cherish evil things or any rival affections, made evil by rivalry with the true love of the soul for God, find that they cannot reach to God. "Ye cannot serve God and mammon." Observe, however, this only applies to idolatry in the heart. Heathen people who follow the instincts of natural religion and feel after the unseen spiritual God may find him, though they have scores of idols in their houses, because such a genuine search for God implies the expulsion of idols from the heart. IV. IN THE HEART WILL NOT BE BY GOD. We may disown God and substitute our idols. But he will not, cannot, give us up. He is still our Lord, and he must take note of the rebellion of his people. But he is also still our Father, and, though we may not care for him, he has not ceased to love us. Therefore he will seek his idolatrous children and plague them with many a trouble, until he has induced them to see their folly, cast their idols out of their hearts, and welcome back their Lord to his rightful throne. Repentance. I. THE FIRST STEP TOWARDS IS . It is true that God has moved towards us before we have thought of turning to him. It is his goodness that leads us to repentance (Romans 2:4). "While we were yet sinners, Christ died for us" (Romans 5:8). But all this precedes our action. When we begin to see salvation, the first step must lead us to the wicket gate of repentance, and until that has been passed through there is no hope fur us. John the Baptist prepares the way for Christ. "Repent: for the kingdom of heaven is at hand." We may try the short cut of pride, and think to begin the happy Christian life without owning our sins and turning from them. It is impossible. The result will only be a miserable hypocrisy. II. IN TURNING FROM THE EVIL WAY. "Repent, and turn yourselves," etc. It is an action, not merely a feeling. It cannot be without deep grief of soul, yet it does not consist in the grief; that is but an accompaniment, though undoubtedly an inevitable accompaniment. We cannot measure our repentance by the number of tears shed, but by the thoroughness of our revolt against our past. Neither is there any value in the amount of time spent in abject contrition. We are not in this way to consider whether we have repented sufficiently. The sole question is as to the reality and thoroughness of the change by which we turn from the old way and seek a better way. III. IS BY THE OF THE EVIL ONCE LOVED. The penitents are to turn from their "idols." Insincere repentance weeps for the sins it still clings to. The action of repentance is inward. But its consequences are seen in outward conduct. Savonarola, when called to the dying bed of Lorenzo di Medici, refused to offer any hope of pardon to the great Florentine, because, though he professed great concern for his soul, and deep grief for his sins, he refused to give back their liberties to the citizens. He would not act according to the profession of repentance, and therefore the stern reformer justly judged that the penitence could not be true and thorough. IV. IS MET BY THE SAVING GRACE OF GOD. He calls upon us to repent, hut he des not require us to create new hearts in ourselves. He expects a sincere desire fur a better way. We must show our loathing for our old past by doing all in our power to relinquish it. Then God gives that redeeming grace which is the new birth, and whence springs the power for better living. Still, after receiving the grace, we need to preserve the lowliness of the penitent, although all tears are wiped away by the pardon of God. For we are always in danger of being dragged back into out old selves. "Illusion is briefs" says Schiller, "but repentance is long." God’s answer. "I the Lord will answer him by myself." The people inquire of the false prophets, but God himself will answer them. The question concerning the coming danger will be settled by the event. That will be God’s answer, and it will put an end to all doubt on the one side, and to all deception on the other. I. THE PROMISE OF GOD’S ANSWER. There are questions which grievously perplex us, and to which, as yet, we can get no reply. Those that are frivolous may never be answered; e.g. Clement’s illustration, "Whether the number of the stars be odd or even?" It can be of no use for us to know the answer to such a question. No doubt there are also greater problems which still do not concern us personally, and of these we may never lave the solution. There is no reason to suppose that we shall ever become omniscient. But, on the other hand, there are deep, heart-searching questions, which bear directly upon Our life. We crave an answer to such questions, and God will not leave us forever in the dark concerning them. We may have our patience tried for a season, but at length the light will dawn. II. THE SOURCE OF GOD’S ANSWER. It will come direct from himself. The foolish Jews inquired of false prophets. But not even a true prophet such as Ezekiel would be entrusted with the reply. God himself is to answer them. God does not act by proxy. He has servants and agents. But he is in them, and he can dispense with them altogether whenever he chooses. He has direct dealings with souls. If the answer comes from God, it must be true and sufficient. In momentous questions concerning the soul and its eternal life we cannot be satisfied with a reply from any delegated authority, not from the greatest prophet, apostle, or archangel. We want to hear the voice of God himself. III. THE OF GOD’S ANSWER. In the present case it was to be given by events. The destruction of Jerusalem was to be God’s answer to the disputing Jews. That was as truly a Divine answer as a voice from heaven would have been, for the voice would have been a shaping of air waves, a work of God in nature. This event was God’s working in providence. God speaks to us through his providence. History is a record of God’s answers to man’s questions. Such an answer has many merits. 1. It is perceptible to all. The fall of Jerusalem sent a shock through the Jewish world. 2. It is clear and unmistakable. God had threatened judgment. Would his threat prove true? Who could doubt the meaning of the terrible response? 3. It is irreversible. An event which has once occurred can never be undone. The lessons of history are eternal. IV. THE ADVENT OF GOD’S ANSWER. 1. It may come unsought. The faithless Jews neglected their God, and inquired for oracles from the false prophets. Yet he of whom they sought no word spoke by the awful thunders of judgment. 2. It may come from an unexpected quarter. These unbelieving Jews were not expecting to hear the voice of God. Therefore they were made to hear it in most terrible tones. It is better not to wait for such a startling reply. God has spoken in the great events of Bethlehem and Calvary, and there his voice is one of grace and benediction. Ezekiel 14:10 The prophet’s punishment. The prophet is to be punished equally with the rest of the people, because his guilt is equal to theirs. The pleas and excuses which he might suggest are all swept away as so many refuges or lies. I. RANK. There was a recognized professional distinction between the prophets and the people; the prophets belonged to a separate order. But "orders" have no saving efficacy. The status of the Christian ministry affords certain earthly privileges, while it confers certain spiritual obligations. But it is only economic, temporary, and for this world’s service. Before God the distraction between cleric and laic vanishes, and each soul stands in its simple human character. God judges an archbishop as a man, not as a dignitary. His office appertains to his powers and dudes, the talents for which he will have to account. But in this respect it is like the office of any other person—a measure for his service, not a shelter for his sinfulness. In the world beyond the grave each soul is but a soul; rank and office are left behind like castoff vestments. Therefore the sinful ecclesiastic will be treated as any other sinner. II. DIVINE GIFTS. The false prophets of Ezekiel’s day do not appear to have had any peculiar Divine gifts. They were mere pretenders. But even those men who are especially endowed are not to consider themselves as thereby lifted above common standards of judgment. The prophet of Bethel was a true messenger from God, yet a lion met him in the way and slew him for his disobedience (1 Kings 13:26). The apostle may "have the gift of prophecy," yet if he "have not charity" he is "nothing" (1 Corinthians 13:2). III. . If the prophets did not know the right way, they should have made themselves acquainted with it, for they were supposed to hold the keys of revelation. But as the signpost never reaches the city to which it is constantly pointing, the man who knows the way, and who is capable of showing it to others, may yet be never treading it himself. Then his knowledge will not save him. It is the same in respect to those who are enlightened by Divine teaching, though they are not called upon to teach others. A clear conception of "the plan of salvation" will not save a man. If a prophet will be punished like any other man, surely the merely orthodox believer in the dogmas of the Church will stand in a similar position of peril if he does not add practice to creed. IV. . Those guilty prophets of Israel were popular men. Their doom was to suffer the fate of the people they fawned upon. A moment’s reflection must make it apparent that the favour of the world, and even the favour of the Church, are no guarantees for the favour of Heaven; for men may be deceived or may judge by low, unworthy standards. But appearances are so flattering that people fall into the snare, and take comfort from the thought that all is going well with them among men. The one vital question is, "How do we stand before God?" Religious reciprocity. The relations of the soul with God are reciprocal. There is first of all a mutual approach, and there will be a communion so long as the religion is a living fact. The mutual relationship may be looked at from either of its centres. But first its common character must be considered. I. IN . There is an appropriation on both sides. This involves certain important facts. 1. Close connection. We hold what we own. It is true a man in England may be the proprietor of an estate in New Zealand, but even then he is connected with it by immediate agency. Religion implies a close relation between the soul and God. 2. Powers of use. We have rights over what we own. The inheritance which is so tied up that the heir cannot touch it or do anything with it, is scarcely to be called property; the rights of ownership are shadowy indeed in such a case. Real ownership confers rights and powers. So it is in religion. The mutual ownership here confers mutual rights and powers. 3. Value. A man may own what is worthless—leagues of Siberia or tons of desert sand. Still, as a rule, he makes the most of his property, and if he is proud of owning anything, we may be sure that he values it. Now, the mutual religious ownership of God and the soul is referred to in a way to show that it is prized. II. THE OF THE BIBLE IS . 1. God owns the souls of his people. "That they may be my people" is the expression in regard to God’s design in the discipline of Israel. God regards his people as his "inheritance" (Psalms 28:9). (1) He has close relations with them. Truly connected with all his children, he draws more near to his own people, and communicates himself especially to them. (2) He exercises special powers over them. God has a double right to command his confessed servants. (3) He values them, as his jewels (Malachi 3:17), as the "apple of his eye" (Psalms 17:8). 2. God’s people own God. They do not only confess his Name. (1) They realize a close fellowship with him. (2) They have rights of access and privileges of reconciled children in the home which do not as yet belong to the poor, wandering prodigals. (3) They value these privileges, or, if they do not, they are like the elder son of the parable, and do not truly realize their ownership in God. It is indeed a great joy to be able to say, "My God." III. THE AND OF THIS IS THE GREAT END OF THE OF LIFE. It is the re-establishing of an old broken connection. Israel had once stood in this happy relation with God; she had lost it by sin. We are all God’s children by birth; but by sin we too have lost the privileges of sonship. The great hindrance lies in our rebellion against God. Israel could not boast of her descent from Abraham, nor of her covenant relationship with God, for the covenant was broken by sin, and the family claim disowned. The only way to secure this happy condition again is to give up the newer connection with sin. Now, God sends severe discipline to lead to that result (Ezekiel 14:10). He uses his rod to drive the wanderer home. Ezekiel 14:14 Noah, Daniel, and Job. I. THE PRE- OF NOAH, DANIEL, AND JOB. These three men are selected from ages far apart, and from the greatest diversity of circumstances. In temperament and external history there is little resemblance between them. Noah the patriarch, looms on the horizon of history in epic grandeur; Daniel is the brave hero in a tyrant’s court, and the man of skill and science in a civilized society; Job belongs to the region of pastoral life, and his tragic story carries us out among the Bedouin. So wide is the range of excellence! Good men are not confined to one age, nor to one set of circumstances, nor to one school of thought, nor to one style of life. They are not found exclusively in antiquity, in modern times, in town, in the country, among the great, among the simple. There is a breadth and a variety in the possibilities of saintliness. We need not all copy one type. He who cannot emulate the knowledge of Daniel may follow the patience of Job. Nevertheless, in spite of these diversities, there are certain great common features that belong to the three Old Testament saints, and account for the present association of their names. 1. All three were holy men, true to God and upright in life. His goodness is the greatest fact in a good man’s character, and it constitutes a bond of union between all the true people of God. 2. All three were faithful in circumstances of isolation. They all had to break from prevalent habits, and dare to stand alone—Noah against the world’s sin and impenitence, Daniel against heathenism, Job against a false orthodoxy. 3. All three were sorely tried. The faith of each was assailed in a severe and most exceptional manner. 4. All three were victorious by means of firm fidelity. They conquered, and they conquered in quiet ways—by obedience, patience, faith, and steadfastness. II. THE OF THE OF THESE THREE GREAT SAINTS. Though Noah, Daniel, and Job united to plead for Jerusalem, their intercession would be all in vain. 1. This was contrary to expectation. There is power in intercession; there is an especial power in the intercession of a "righteous man" (James 5:16); there is a still greater power in united prayer (Matthew 18:20). Yet here the union of three of the very best men, selected from all ages, could not secure the safety of Jerusalem. 2. The cause of the predicted failure of such an intercession was hardened impenitence. God is not inexorable. He is ready to listen to prayer; nay, he is more anxious to save than we are to plead for salvation. He sent his Son to save the world, an infinitely greater act than the most impassioned pleading of the best men. Therefore the failure cannot be attributed to his hardness. But it would be unjust and injurious to spare the impenitent on any plea. 3. The intercession of Christ succeeds where that of the best. men fails. His prayers are worth those of ten thousand Noahs and Daniels and Jobs. "He ever liveth to make intercession for us;" and he alone, bearing the weight of the whole world’s guilt, makes atonement for the sins of all men with ample sufficiency. We could not trust to the intercession of the saints, even if we were sure of obtaining it; and the words of Ezekiel are only hypothetical, merely by way of illustration. Christ is our one Advocate with the Father. Nevertheless, for the impenitent even his mighty intercession, which shakes the very gates of hell, is ineffectual. Christ shed tears over Jerusalem, yet Jerusalem perished. Ezekiel 14:23 Purpose in providence. I. GOD MAY APPEAR TO ACT WITHOUT CAUSE. We cannot discover design in all the movements of nature so easily as we may detect this in its structure. Though we may be startled at times by the aptness of the providential overruling of history, too often we are perplexed, dismayed, confounded. The wicked man flourishes like a green bay tree, and the good man is persecuted or perishes in a vain conflict with adverse circumstances. Psalmists of old noticed this familiar fact, and grieved over it (e.g. Psalms 17:10). We must be prepared to expect mystery in nature and providence, since the experience of the past pellets to the very same difficulties which puzzle and perplex us when they suddenly confront us. "Lo, these are but the outskirts of his ways: and how small a whisper do we hear of him! But the thunder of his power who can understand?" (Job 26:14). II. GOD DOES NOT ACT WITHOUT CAUSE. 1. The failure to discover a cause is no proof that it does not exist. We cannot limit the range of existence to the scope of our knowledge. There are hidden physical causes which the most searching scientific analysis has failed to trace: why may there not be also hidden final causes, deep purposes of God, which no mind of man can reach? 2. The proved purpose of God in known regions suggests the existence of a like purpose in unknown regions. We can trace more purpose in creation than in providence; but since the same God rules over both, it is to be presumed that the spirit of design which pervades the one runs through the other. We know that God has mind, and that he exercises what with us would be called forethought. Moreover, it is impossible to suppose that his principal dealings with his own children will be aimless when his less momentous works are instinct with purpose. 3. The righteousness and love of God make it certain that he does not act without a cause. Reckless action is morally defective. Ethics bears directly on motive and purpose. A just God must have a righteous object with which to act. The love of God emphasizes the assurance of purpose in providence, for no one would treat those dear to him with heedless indifference. This is especially applicable to the infliction of chastisement. A just and merciful God cannot send chastisement without adequate cause. III. THE CAUSE OF GOD’S ACTION WILL RE . It is impossible for us to see it yet, for we cannot look beyond the grave, nor can we scale the heights of Divine thought in the infancy of our spiritual experience. The schoolboy cannot see the utility of all his lessons. But if he has been well taught in boyhood, when he is a man he will look back on the hard training with appreciative satisfaction, and will therefore order a similar process for his children. It would not be well for us to see the end yet, for we must be trained by faith. But earthly experience often throws back light on dark passages of life, and they then flash into a new meaning which calls forth gratitude as well as wonder. Beyond this world the fuller explanation will come. With the discovery of the hidden cause there will be ample consolation. The revelation of a good purpose in chastisement is its appropriate consolation (2 Corinthians 4:17). BY J.R. THOMSON Ezekiel 14:1-5 Idolatry. It certainly seems strange that, at this period of their national history, the Israelites should be chargeable with the folly and sin of idolatry. The admonitions against this offence had been so numerous, and the chastisements following its commission had been so severe, that the reader of Old Testament history is surprised to find that at so late a period the temptation had not been outgrown. I. THE AND VARIETY OF THE OF ISRAEL. The chosen people were exposed to corruption from neighbouring peoples—from the Phoenicians upon the north, the Syrians and Chaldeans upon the east, and the Egyptians upon the south. Each of these idolatries had its own characteristics, and in some way sprang from, and ministered to, the evil passions of human nature. It would almost seem as if the kings, the great men of the land, and the common people generally, chose such idols as harmonized with their own tastes or suited their own convenience. At all events, the prophet speaks of idols, in the plural, of the multitude of the idols, and of every idolater’s own special and peculiar divinities. II. THE SEAT OF THESE . The people are said to have set them up "in their heart." Hills, valleys, groves, high places, and altars and temples, were indeed consecrated, or rather desecrated, by idol worship. But all this was external. There was something much worse; the idols were set up in the inner nature of the worshippers, and there were honoured and served. That is to say, the belief in the government of a righteous and holy God having been abandoned, many of the Israelites exalted the vices and crimes which the deities of the heathen embodied, sanctioned, and encouraged, and came in their hearts to love the evils against which, as a nation, they were called to witness. III. THE FROM GOD WHICH . In setting up the idols in their hearts the people had been patting "a stumbling block of iniquity" before their face. The idols came between them and their God. The house of Israel, Jehovah exclaims, "are all estranged from me through their idols." There can be no rivalry between the false gods and the true. The choice has ever to be made. To exalt an idol, a passion, a taste, a habit, an association, to a position above that occupied by the supreme Lord of all, is to dethrone him from his rightful place, to forfeit his regard, to ensure his displeasure. IV. THE OF GOD TO THE DONE TO HIM. It was presumed that, with wicked inconsistency, some of the Israelites who had been seduced into idolatrous practices would nevertheless in some time of perplexity or affliction resort to the prophets of Jehovah to seek counsel, guidance, and comfort. In such circumstances, how would their conduct be regarded by the Lord? The word of the Lord to the prophet should be attentively considered, "Should I be inquired of at all by them? …I the Lord will answer him that cometh according to the multitude of his idols." We are not to believe that any sincere, lowly, penitent, and believing suppliant would be rejected. But those who in their hearts cherished the idolatry which was their shame, and yet for some selfish purposes had the effrontery to approach the Lord for counsel and for help, were assured that their application should meet with no favorable response. They were double-hearted and insincere; and for such there is no blessing, and indeed no tolerance. . It is the same today. If with all your hearts ye truly seek him, the request shall not be offered in vain. But it is useless to draw near to God with the lips while the heart is far from him.—T. Repent! This was the admonition of every herald of God, whether under the old covenant or the new. It was the burden of Isaiah and Ezekiel, and it was also the burden of John the forerunner and of Jesus the Messiah. From this it may be inferred that human nature and life, on the one hand, and the character and government of God on the other hand, are such that repentance is an indispensable condition of the establishment of right relations between God and man. I. THE NEED OF . If we are upon Divine authority summoned to change, this must be because there is something wrong and reprehensible and dangerous in man’s heart and condition; if called upon to turn, we must be going the wrong way. The admonition of the text follows upon a picture of Israel’s idolatry and rebellion against a righteous God. The form of the sin may vary, but the principle of sin is ever the same. Whether in ancient or in modern times, in barbarous or in civilized states of society, men are universally prone to sin and guilty of sin. Where there is no sin, repentance is needless. It is in the departure of the heart’s affection and the life’s loyalty from the righteous God that man’s error lies. Israel’s idolatry symbolizes human iniquity. II. THE NATURE or . As more fully explained in New Testament Scripture, this is a change of heart, of disposition, leading to a change of character and of life. Mere sorrow for sin is not repentance, inasmuch as emotion of every kind is to some extent matter of temperament, and sorrow does not always lead to reformation. True repentance goes much deeper, and prepares the way forevery spiritual blessing. He who repents looks at things otherwise than before, tutus his thoughts into another channel, his steps into another path. III. THE CALL TO . 1. It is a gracious call. The justly offended sovereign may leave the rebel to the consequences of his acts. It is not thus that God deals with us. It is not his wish that any should perish. He sends his messengers to the offending race, with a summons to submission, with proffers of mercy. 2. It is an authoritative call. He commandeth men everywhere to repent. It is true that our Creator and Judge does not interfere with our liberty. Yet he publishes his will as binding upon every moral agent. He has a right to our repentance. It is our place to obey his summons, to offer the repentance which he demands and requires at our hands. IV. THE OF . This lies in the very character itself of the change. If verbal submission or outward conformity only were required, this would be comparatively easy. But God, who searcheth the heart, will not be satisfied save with the heart’s subjection and conversion. Old habits of unspirituality, worldliness, and selfishness are not readily abandoned. Especially in advanced life a radical and inward change is effected, for the most part, only with effort and difficulty. It needs a supernatural motive and a supernatural power to cause old things to pass away and all things to become new, to exchange darkness for light, and the service of Satan for God. Such a supernatural motive we have in the gospel; such a supernatural power and agency in the Holy Spirit. V. THE FRUITS OF . 1. These are exactly opposed in character to the fruits of self-indulgence. Other seed in other soil yields other harvest. 2. Reconciliation with God replaces enmity towards God. The conditions of salvation, as laid down in the New Testament, are "repentance towards God, and faith in the Lord Jesus Christ." 3. Repentance works a change in a man’s own character; the principles and motives and ends of life are all new. 4. Through the power of repentance a man’s relations to his fellow men are changed—justice takes the place of wrong, and love that of hatred and uncharitabieness.—T. The misleader and the misled. One of the features of Israelitish life at this epoch of the Captivity was the evident number and power of false prophets. General excitement and change are, of course, favourable to imposture. Men sought everywhere for guidance, comfort, hope; but, instead of having recourse to the authorized prophets of the Lord, they went to the pretentious and deceptive religious guides who seem to have traded upon the misfortunes of their country. These men were in the habit of saying what was expected and desired, of uttering smooth things, of buoying up the people with the hope that threatening calamities might be averted. Thus the effect of these men’s counsels was to prevent the people from true repentance and to hasten the country’s ruin. Ezekiel was directed to denounce these misleaders of the nation, and to declare that they should participate in the approaching calamities. "The punishment of the prophet shall be even as the punishment of him that seeketh unto him." I. PROPHET AND PEOPLE WERE IN SIN. The sin in essence was departure from God. Those who should have repaired to the Source of all wisdom and authority turned aside, and "sought unto" ignorant, self-seeking impostors. In this they sinned; and the sin was shared by those to whom they had recourse. These pretended prophets knowingly misled the people; for they saw no vision and heard no voice, and their utterances were dictated, not by the law of Divine righteousness, but by the aims of human policy. People and prophets sinned together, and sinned alike. II. PROPHET AND PEOPLE WERE IN ERROR. The counsel which was thus given and accepted, and consequently acted upon, led the people astray. The only hope for Jerusalem and for the Jews was a general humiliation, confession, and repentance, a turning unto the Lord. From such a course they were deterred by the deception which they practised upon one another, and the delusion which they mutually encouraged. Hence the error into which they were misled, the error of continued idolatry, unbelief, and rebellion. III. PROPHET AND PEOPLE WERE IN COMMON . It would have been unjust to punish only those who were led astray, for their false guides and evil counsellors were to blame for misleading them. It would have been unjust to punish only the false prophets; for these men were induced and encouraged to practise their deceiving arts by the readiness of their dupes to receive and to act upon their advice. Hence a common guilt entailed a common penalty. There was little distinction in crime; there was little distinction in punishment. Retribution is a fact in the government of the Supreme, who can never look upon iniquity. "Though Land join in hand, the wicked shall not go unpunished."—T. The purposes of punishment. No thoughtful person can believe that the supreme Lord of all inflicts punishments upon men because he delights in the sufferings of his creatures, or is indifferent to those sufferings. This passage of Scripture, like other passages, teaches us that, when God punishes, it is with a view to the good of those who are punished, or of others, or of both. I. THE AND PURPOSE OF . It is a question how far punishment should aim at the correction of the individual offender, how far at the production of a wholesome impression upon society. Whether the false prophets and those who resorted to them were spared to profit by the chastisement which befell them, we have not the means of judging. But in any case the punitive afflictions were intended for the general good of the house of Israel. 1. Radical error is corrected. "That the house of Israel may go no more astray from me." 2. The habits of transgressors are reformed. "Neither defile themselves any more with all their transgressions." II. THE AND PURPOSE OF . The remedy for disease must first be applied, then health will follow. So it is in spiritual things. Forgiveness is a means to sanctification. Salvation is both from sin and unto obedience and holiness. Accordingly, the prophet represents the re-establishment, the fresh ratification, of the covenant between God and Israel as the final purpose of all the chastening inflicted. The two sides of this covenant are presented as in their harmony and completeness justifying the discipline appointed by Divine wisdom and beneficence. 1. "That they may be my people." That is, not only in name, but in reality; not only de jure, but de facto. 2. "That I maybe their God." That is, theirs to acknowledge with sincere reverence, to love with devotion and fervour, and to serve with diligence and fidelity.—T. Illustrious piety. Ezekiel was especially commissioned to set forth and to impress upon the people the individual, the personal, aspect of religion. In many places, as here, he lays stress upon the accountability of each several man to God. One cannot deliver another from deserved punishment. Each must answer for himself, must reap the reward of his deeds, whether good or evil. A man’s piety cannot save his ungodly neighbour when the time of reckoning and judgment arrives. No matter bow good our friends may be, their goodness does not excuse our irreligion. If the city has sinned, the city must suffer. Even if the wisest and the best of men are in it and plead for it, the city cannot be justified or spared for their sake. Men so conspicuous for virtue and piety as Noah, Daniel, and Job have not power to save the land from famine, from the sword, from noisome beasts, from the pestilence, when these are sent as chastisements from the Lord of all. I. THE VIRTUES FOR WHICH THESE THREE MEN WERE . Why these, rather than other illustrious instances of human goodness, were selected is a question which cannot be answered with certainty. But the context disposes the student of This passage of prophecy to consider these men as instances of remarkable piety in the midst of surrounding ungodliness. Thus Noah stands in contrast with the self-indulgent and irreligious population of the world immediately before the Flood; as a preacher of righteousness, he protested against the sins and the secularism and unbelief of his time. Daniel also was "faithful among the faithless;" he and a selected few were called upon to witness against the idolatry of their heathen rulers and masters, and against much unfaithfulness on the part of their companions in captivity. Job was a true servant of Jehovah, who was encompassed by idolatries to which he did not yield, and who alone of his own kindred was faithful to his God in all his ways. These three men all saw disasters come upon those with whom they were associated. If they could not deliver their neighbours in the day of judgment, if their virtues and piety availed only for themselves, was it credible that their presence in Jerusalem would save the city and the land from destruction? It is observable that the "righteousness" of these three men is admitted, and with commendation, by the Lord God himself. There may be danger in praising and flattering the good because of their goodness. But there are occasions when it is just and right to acknowledge the moral excellence, the human merit, of men, always with a clear understanding that all goodness is from God, that in his view all human character is imperfect, and that nothing can be claimed from him as a just reward even by the purest and the most useful among mankind. II. THE FAVOUR WITH WHICH THESE THREE MEN WERE . It was an honour to be selected by a good man and a prophet like Ezekiel for special approval and commendation. But it was a higher honour to be mentioned thus by the direction of the Lord God himself. It is not erroneous to attribute to the Eternal a personal interest in the sons of time, a regard of that nature with which one who judges with justice and appreciation esteems the excellent among his fellow beings. On the contrary, Scripture justifies us in taking such a view of our Father God, who is never represented as indifferent and heartless, but rather as looking with satisfaction and favour upon those who delight in his Law and do his will. There have been occasions upon which the intercessory prayers offered by such have been received with favour, and have been graciously answered, to the relic and comfort of those for whom they have been presented. III. THE OF EVEN SUCH AND BELOVED OF GOD TO DELIVER THE FROM . It is evidently intended to convey the impression that God was willing to do great things at the intercession of men so gnarl and so favoured as those named; but that he would not for their sake contradict his own declarations, reverse his own laws, and abandon his own moral government. Hence the lesson may be learnt that "every man shall bear his own burden," that in the day of account no man shall deliver his brother. No hope can be vainer than that of those who rely for their salvation upon the merits and influence of their family, their friends, their Church, however dear to God. It is plain that, as religion is a personal matter, as its claims come home to the individual, every hearer of God’s Word is bound to use for himself those means by which he may, by God’s grace, be delivered from the chain of sin and the doom of death.—T. Ezekiel 14:22, Ezekiel 14:23 The reasonableness of God’s action. There is that in human nature to which religion appeals, and by which religion asks to be judged. Religion does indeed speak with authority, but the authority is that of wisdom and righteousness. Man’s judgment and conscience approve the order of Divine providence, and the tenor of Divine revelation. More particularly, upon the suggestion of this passage, it should be remarked that— I. THE OF GOD INCLUDE BOTH AND SPARING MERCY. The prophet speaks both of "the sore judgments upon Jerusalem," and also of "the remnant that shall be brought forth, both sons and daughters." God is ever a God of justice and a God of mercy. II. GOD’S OFTEN PERPLEX . "His ways are in the great waters." "Who can by searching find out God?" The firmest believer in Divine providence has frequent occasion to confess his utter inability to explain the events which happen around him. Why are some men prosperous, whilst others pass through affliction and calamity? Why do some escape in seasons of disaster, whilst others are overwhelmed? Why are God’s ways often to all appearance inconsistent with a regard to the equitable treatment of the wicked and the good? Such questions ever recur. They may, indeed, in the case of some observers, never be put; but when put they cannot be answered. III. YET TO MINDS GOD’S DO, ON THE WHOLE, APPEAR WITH REASON AND . Individual facts may be difficult to reconcile with our religious beliefs, but general principles and laws, when we rise to them, are recognized as just and good. And the higher the view we take of human nature and human life, the more do anomalies disappear. If we clearly perceive that man is made for goodness, and not for enjoyment, that the earthly life is a discipline and a preparation, that the great end of all is that man may share the Divine nature and the Divine life,—such convictions will help us to see and feel the wisdom and the goodness that distinguish God’s government of men. There is in God’s ways no error and no caprice. IV. GOD’S WITH NATIONS, AS WITH , ARE TO PROMOTE MORAL . The expression used is very remarkable. The Lord assures those who observe his treatment of Israel that upon reflection they shall be "comforted" concerning the evil brought upon Jerusalem. The wisdom, and even the true benevolence, of the Divine ways shall in due time be made apparent. The cause for which what has been done has been ordered by providence shall be recognized and shall be approved as justifying the great Ruler and his government. Thus shall his Name be glorified.—T. BY J.D. DAVIES Ezekiel 14:1-11 Disastrous answers to prayer. Ezekiel’s predictions had been so gloomy and adverse, that the ciders of Israel in Babylon were staggered. They could not acquiesce in their nation’s ruin. Hopeful that some message more favourable might come from God, they sought the prophet’s presence. We must not place these elders in the same category with those in Jerusalem who preferred the flattering speeches of the false prophets. Nevertheless, they were not right at heart. The taint of idolatry was upon these also. Good and evil may be mingled in men’s hearts in different degrees. I. OUTWARD TROUBLE OFTEN DRIVES MEN TO GOD. It is not always so. It sometimes chafes and exasperates men. In their pain they sometimes curse God and blaspheme him yet the more. Perhaps affliction, in itself, has no softening, subduing influence. But the Spirit of God frequently uses affliction as his instrument, his pruning knife, in order to make the soul fruitful. This much is certain, that many have found a season of affliction a season of salvation. Certain it is that "whom the Lord loveth he correcteth;" and not a few of the redeemed adopt David’s language as their own, "Before I was afflicted, I went astray; but now have I kept thy Word." II. YET THE RETURN IS OUTWARD, NOT . In human nature there is a strong bias to be satisfied with what is merely outward in religion. To utter words of prayer, we imagine, must be successful To come into God’s house, no matter what may be our motives or intentions, we think, must please God. Do we not confer a favour on him? Has he not engaged to do us good? Yet how often is the heart away when the body is present? How often do We bring our idols with us into that sacred place? How often do we worship mammon, or pleasure, or fashion, under pretence of worshipping God? How often do our words far exceed our desires? Hypocrisy and idolatry are as common in sanctuaries now as in the days of ancient Israel. Frequently the heart is preoccupied with its own wishes and plans and ambitions, while we are using the words, "Lord, what wilt thou have me to do?" We want our own ends, while we profess to yield unto God. III. GOD REPLIES, NOT TO OUR WORDS, BUT TO OUR TEMPER OF MIND. "I the Lord will answer him that cometh according to the multitude of his idols." Men often think that they lay a trap for God, but God takes them in their own snare. We try to use God for the attainment of some worldly end, and we think sometimes that we succeed, but we are always outwitted. Men’s words are often veils to hide the facts, and we may deceive others; we cannot deceive God. To give to such men blessing would be to do them harm. For such the only real blessing is self-humiliation, inward contrition. True faith in God is the only measure of success, and faith is loyal, candid, self-submissive. Four sympathetic men brought a paralytic to Jesus; but Jesus first read the yearning desire of the sufferer’s heart, and said, "Man, thy sins are forgiven thee." For God is a Spirit, and deals with the human spirit. Therefore in prayer we should always imitate David, "I lift up my soul unto thee." IV. GOD’S AIM IS LOFTIER THAN THE AIM OF THE . The aim of the suppliant is usually temporary relief—deliverance from some present evil. But God sees that present trouble is the best blessing—the rough husk that contains nourishing meat. Our object is enjoyment; God’s object is soul profit. He yearns to see repentance—the first cry of the new life. "Thus saith the Lord God; Repent." God’s aim is remote, but right noble. His design is that "the house of Israel may go no more astray." His purpose is that "they may be my people, and I may be their God." If we will not allow God’s purpose to prevail, he will not allow our low and vain purposes to succeed. If we set ourselves in hostility against God, only ruin can result. If God sends us to Nineveh, and we sail away to Tarshish, we may expect to meet an overwhelming storm. God’s will must become our will; then only shall we have rest. V. GOD TURNS INTO BEACONS. "I will set my face against that man, and will make him a sign and a proverb." As battlefields, saturated with human gore, yield larger crops of grain, so out of all evil God will bring ultimate good. Cain’s published sin served as a restraint upon others. Lot’s wife became a standing witness for God and for righteousness. In the long run, everything contributes to the good of mankind. The wrath of man shall bring praise to God. Man’s crime at Calvary has become the fount of greatest blessing. Even human sin shall serve as a dark background, the better to set forth the brilliant hues of Divine mercy. Yet how slow men are to note the various winnings which God sets up! Self-examination is a rare virtue, VI. PRAYER MAY BE . The Gadarenes prayed that Jesus would depart out of their coasts, and he departed. The man who has practised deceit shall be himself deceived. Pharaoh hardened his heart against God until at length God joined in the process: "The Lord hardened Pharaoh’s heart." He who will not accept any answer from God except that which chimes in with his own wishes shall have his wish gratified, but it will prove his ruin. To Ephraim God at last said, "He is joined to his idols: let him alone." He who blasphemes against the Holy Spirit is "in danger of eternal sin." And this is the heaviest punishment a man cart receive. "He that is filthy, let him be filthy still." The most notable example of this principle in God’s government is seen in the case of Ahab. He had set his heart upon war against Ramoth-Gilead. He would not be dissuaded. Yet he wished to have the appearance of God’s approval, in order to gain allies. At length the Lord said, "Who shall persuade Ahab, that he may go up and fall at Ramoth-Gilead?" "And there came forth a spirit, and stood before the Lord, and said, I will persuade him. And the Lord said, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and shalt prevail also." If foolish men prefer flattering delusions to the naked truth, God will at length abandon them to this fatal influence. He punishes sin with sin. VII. THE LAW OF ALLOWS OF NO . Pauper and prince are amenable to the same law in the kingdom of God. "The punishment of the prophet shall be even as the punishment of him that seeketh unto him." No office, however honourable, will serve as a cloak for sin, nor alleviate the weight of punishment. Righteousness deals with man as man, and takes no note of names or titles. If a king drinks poison, it produces the selfsame effect as if a ploughboy drank it. It will avail us nothing to say to the white-robed Judge, "Lord, Lord, have we not prophesied in thy name?" Office may increase our responsibility; it does not add to our purity; it gives no passport to heaven. Not genius, nor power, commends men to God; only moral goodness. "In this rejoice not, that the spirits are subject to you; but rather rejoice that your names are written in heaven."—D. Ezekiel 14:12-23 Human atonement valueless. The hopeful among the Jews probably remembered that in times of former correction God had yielded, in some measure, to the intercessions of the saints. If they had not gained all that they asked, they had gained some advantage. Why might that not occur again? Might not God concede some of his demand? This was impossible, for the first necessity was that righteous government be maintained. No good can ever come to men by tampering with righteousness. I. SIN AGAINST GOD IS AN EVIL. It is a common thing for men to affect surprise at the severity of God’s chastisement. Yet this is only an outcome of their ignorance. They have no conception of the tremendous evil of sin. Its magnitude defies all human measurement. We cannot follow it into all its ramifications of mischief. We see the beginning of the vicious stream; the ending is beyond our sight. It is an injury to the moral universe, and we cannot estimate it. Had Eve foreseen all the painful results of taking the forbidden fruit, surely she would have resisted the tempter. II. SIN DEMANDS EVERY SORT OF PENALTY. It is not always possible for men to discriminate between great sins and small; yet even men can discover when sin becomes rapidly contagious, and when it is largely influential for evil When a man, by a plausible embellishment of vice, entraps ten thousand others into the snare, and makes his vice fashionable, popular, universal,—his sin is heinous. As for a disease that has become epidemic the severest remedies are employed, so when a sin becomes national, terrible chastisement is demanded. To vindicate his righteous law, God sometimes employs the scourge of pestilence; sometimes famine; sometimes war; sometimes a plague of locusts. But when iniquity breaks out with virulence, or becomes aggravated and stubborn, he will combine all his methods of chastisement, in order to cleanse the land. Always his punishments are well apportioned, never excessive. The balance is in the hand of Infinite Wisdom. III. MEN ARE FOR GOOD TO THEIR . The messenger of Jehovah singles out for mention three men who were eminent for piety and faith. His language implies that if any men could prevail with God to abate his penalties, these were the men. It was useless for him to make mention of men of inferior piety. Any righteous man would not suffice. To have any hope of success, he must be a man of transcendent purity. This conviction was universal in the minds of the people. It was founded on reason, on experience, on the records of past history. Had not Moses gained a respite for the nation by his righteous intercession? Had not Samuel averted the stroke of Divine anger from Israel? Had not Noah’s righteousness secured the safety of seven persons beside himself? Why should it not be so again? Daniel was living among them—a man eminent for loyalty to Jehovah. Were not Jeremiah and Ezekiel interceding for the people? If anything could save the nation from utter destruction, surely it was the righteous zeal of these godly men! IV. YET HUMAN IS TO ABATE A SINGLE PENALTY FROM OTHERS. A man’s personal righteousness will always serve as a screen for himself, never as a shield for others. Far be it from God to destroy the righteous with the wicked! This would he to obliterate eternal distinctions. This would be for God to act against himself The righteous are safe when dangers are thickest. They have an invulnerable panoply. And the prayers of the righteous have often gained temporary advantages for the unrighteous. Such intercession has obtained a brief respite for repentance—has obtained a postponement of the catastrophe. Yet as a righteous man, however zealous, has no power to transform the moral nature of another man, he cannot deliver him when God appeareth for judgment. Eternal justice is the main pillar of the universe, and, if justice fails, the universe wilt be shivered. V. MUCH LESS CAN HUMAN AVERT FROM MEN ALL DIVINE . This is an argument ad hominem. If the righteousness of the best men that ever lived cannot quench one fiery dart of God’s vengeance, much less can it quench all the darts in God’s quiver. There was a propriety in every particular form of chastisement which God employed; it would therefore be unbecoming every attribute of his nature to suspend that chastisement, while the causal sin yet remained. Men little surmise the terrible necessity there is for retribution, because they do not perceive the magnitude of sin. It is a fearful thing to provoke the anger of the living God. VI. GOD WILL MAKE HIS WISDOM AND CLEAR TO MEN. It is possible that the elders of Israel did not immediately acquiesce in the first necessity for this severe course. They did not know the full extent of Israel’s sin. Ignorance is often the root of discord. But God would spare a few—most probably the best—of the inhabitants of Jerusalem. These should in due time be conveyed to Tel-Abib, and join the older members of the Captivity. But so base and intolerable will the characters of this remnant appear, that the elders themselves will confess that God’s judgments were not a whit too severe—that a less chastisement would be inadequate. This act of God exhibits the graciousness of his character. He deigns to explain and to justify his ways unto his trustful children. "The secret of the Lord is with them that fear him." He takes them into his fullest confidence.—D. BY W. JONES Hypocritical inquirers of God. "Then came certain of the elders of Israel unto me, and sat before me," etc. In the former chapter false prophets and prophetesses were severely rebuked by the Lord God through his true prophet. In this one certain elders who came to Ezekiel to inquire of the Lord through him, while their hearts were given up to idols, are reproved, exhorted, and warned. The paragraph before us presents the following connected topics for consideration, which we will notice in the order in which they are presented by the prophet. I. MEN OF THE LORD GOD. "Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying," etc. (verses 1-3). These elders who came to inquire of God through his prophet were probably of the number of his fellow exiles. They came to consult the prophet of Jehovah, yet they were idolaters at heart. They had "set up their idols in their heart," etc. (verse 3). Their idolatry involved practical atheism. Genuine belief in the existence of the Lord Jehovah would have effectually precluded idolatry. Men of such character could not sincerely inquire of God. There can be no real approach unto him without faith in the reality of his being. "He that cometh to God must believe that he is," etc. (Hebrews 11:7). Their seeking information or counsel of the Lord was not true; they were not whole-hearted in so doing, but hypocritical. They are, says Hengstenherg, the "representatives of those who only outwardly fear God, but inwardly serve the spirit of the world and the age." How many meet in God’s house, unite in his worship, and listen to the ministry of his holy Word, as though they were genuine inquirers of his will, who yet have idols in their hearts! Seeming to sincerely "inquire in his temple," yet they are devoted to the pursuit of rank or riches, power or pleasure, etc. II. OF GOD TO THEIR OWN HEART. "Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart," etc. (verses 4, 5). Different interpretations are given of these two verses. Thus Hengstenberg: "The question in verse 4" (he places a note of interrogation at the end of that verse; so also does Schroder) "is in the sense of a negative, ’I will not answer;’ and this negative has its ground in verse 5. God leaves sinners without answer or help, that they may come to a knowledge of their sin. ’To take in the heart’ (verse 5) is to touch the conscience." Another interpretation is that he would give them an answer as delusive as the idols which they had taken into their hearts. The case presents itself to us thus: The spiritual state of these elders prevented them from truly hearing the word of the Lord. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 15:2 What is the vine tree, etc.? The prophet’s mind had apparently been dwelling, after the close of his previous utterance, on the imagery of earlier writers, in which Israel had appeared as the vine of Jehovah (Genesis 49:22; Psalms 80:9; Hosea 10:1; Isaiah 5:1-30.; Deuteronomy 32:32; Jeremiah 2:21), and to which he himself refers again in Ezekiel 19:10. He saw how men might pervert that image to their own destruction. And he expands the parable, as our Lord does in John 15:1-27. Men might dwell, perhaps were actually dwelling, on the thought that they were branches of the true vine, and therefore could not perish. He exposes the groundlessness of that hope in tones of scornful sarcasm. If the vine did not bear fruit, or if it only brought forth wild grapes, then its special excellence was gone, and it challenged comparison with other trees only as a timber tree, and what was its worth as such? If Israel was not true to its vocation, it was poorer and weaker than the heathen nations round it. So far the general thought is clear. In dealing with details, we note that the words in italics, "or than," should disappear, and that the words should stand as in the Revised Version, What is the vine more than any tree, the vine branch which is among the trees of the forest? Ezekiel 15:3 Shall wood be taken thereof, etc.? As a timber tree, then, the vine was confessedly valueless. No carpenter would use it, even for the peg upon which men hang their cups, and which had become, as in Isaiah 22:23, the symbol of political stability (comp. also Zechariah 10:4). For the unfruitful vine branch these remained the doom of being cast into the fire (John 15:6). What was its worth when it was half burned at either end and in the middle? What would Israel be fit for when it had been laid low by the "fire" of God’s judgment? Probably the vivid picture of the charred branch points to the successive judgments which had fallen first on the ten tribes, then on Judah, and lastly on Jerusalem itself. The word "trespass" may refer either to the general guilt of the people, or to the last crowning crime of Zedekiah’s rebellion. I rather incline to the latter, the noun being in the singular. . Ezekiel 15:1-8 The worthless vine. The vine represents Israel, and in its degenerate state it stands for the fallen, corrupt nation. Our Lord has taken up the image already familiar to us from Psalms 80:1-19 and Isaiah 5:1-30, as well as from this passage in Ezekiel, so that his Church, now regarded as the spiritual Israel, may be typified in the old analogies of the vine (John 15:1-27). I. WHEREIN THE WORTH OF THE VINE . "What is the vine tree more than any tree?" It is usually regarded as of supreme excellence. While fig trees grow by the wayside, vines are carefully walled in and the vineyard protected by watchmen (Isaiah 5:2). Much labour is spent upon the vine in tilling the soil, cleansing and pruning the branches, and so preparing for the vintage. All this points to a special value in the vine above ordinary plants. It is not difficult to see the ground of this valuation. The vine is prized simply for its grapes. The abundance and quality of the fruit give it its sole worth. "And he looked that it should bring forth grapes" (Isaiah 5:2). Christ values his people just according to their fruitfulness (John 15:8). II. HOW THE VINE MAY BE . If the vine be fruitless, it can no longer sustain its proud pre-eminence. On the contrary, regarded as a tree, it must he taken for one of the poorest of its class. The forester can set no price upon its limp and straggling boughs. If it bears no fruit, and is therefore to be considered on its own account and not for the sake of its product, it is of less value than other trees. Regarded as timber it is worthless. Degenerate Israel was less valuable than heathen nations. The Jews were then far inferior to the Greeks and Romans at the height of their greatness. The Church of Christ, when barren of spiritual fruitfulness, is a noxious institution; political clubs, scientific societies, chambers of commerce,—these so called secular institutions are superior to a degenerate Church. The fallen Christian is lower than the "man of the world," and of less use to society, as the fruitless vine is of less account than the forest tree. III. WHAT IS TO BE DONE TO THE VINE. It has failed in fruit bearing; it is useless as timber; there remains only one possible use for it. Flung into the oven it may serve as firewood. Indeed, this is necessary. Similarly, the fruitless fig tree cannot be allowed to stand, occupying space, absorbing nutriment from the soil, casting shade where healthy sunshine would develop more profitable vegetable growth. "Cut it down; why cumbereth it the ground?" (Luke 13:7). A fruitless Church stands in the place of a useful one, and therefore it is positively injurious. There is but one good that can come of it. The very destruction of it may be a warning to others. Unfaithful souls are preparing for themselves a fate of destruction. Negative fruitlessness is enough to doom them (Matthew 25:30). IV. HOW THE VINE IS TO BE . It was of no use before it was burnt. What, then, will be its value afterwards (see verse 5)? Chastisement, which corresponds to pruning, is sent in order to improve its subject. But destruction cannot benefit the thing destroyed. If "the wages of sin is death," such wages cannot be turned to any good account. We may submit to wholesome correction, but we should "flee from the wrath to come" when that wrath is the consuming fire of destruction, the awful consequences of persistent sin. BY J.R. THOMSON The worthless vineyard. The prophet was inspired to point the reproach of the Hebrew people, by reference to their ingratitude, their unfaithfulness, and their failure to fulfil the special purpose for which they were exalted to a position of peculiar privilege. In this passage, as in a similar passage in the fifth chapter of Isaiah’s prophecies, the similitude of the vine is employed to set forth, on the one hand, Divine care, culture, and forbearance; and, on the other hand, national barrenness and uselessness. Plain truths are uttered which serve to justify before every rightly judging mind the action of the Lord in this time of Israel’s calamities and distresses. I. ISRAEL WAS FROM AMONG THE NATIONS ON ACCOUNT OF NO OR MERIT OF HER OWN. So far as its wood is concerned, the vine has no advantage above other trees; in fact, it "is meet for no work," and compares unfavourably with other and serviceable timber. Similarly, although in the progenitors of the Hebrew race there were remarkable gifts and remarkable moral qualities, and although in the course of Jewish history many great men arose, still it is not to be denied that the nation, as such, was a rebellious, disobedient, stiff-necked people. God had a purpose in selecting Israel, but his selection was one to prove his independence of human agencies and instrumentalities. The people were wont to boast of their ancestors, but m themselves there was nothing of which to boast. II. THE PURPOSE OF GOD IN ISRAEL WAS THE OF AND FRUIT. If the wood of the vine is of little use, its fruit is wholesome and delicious, and the juice of the grape, though too often, like other gifts of God, abused, "maketh glad the heart of man." But if the vine yields no clusters of grapes, what is its use? Israel was appointed to privilege in order that the Law given might be reverently obeyed, in order that Jehovah, revealed in temple worship, might be purely and devoutly worshipped. God looked that his vine should bring forth fruit, valuable, wholesome, and acceptable to himself. III. ISRAEL FAILED TO FULFIL THIS PURPOSE. God came, year after year, seeking fruit, but found none. He looked for progress, and there was deterioration. He looked for obedience, and there was rebellion. He looked for spirituality, and there was formality and hypocrisy. He looked for sincere and cordial worship, and there was idolatry. Opportunities of devotion and of service were neglected and abused. Temptations, instead of being resisted, were succumbed to. The long suffering of God led not to repentance. IV. ISRAEL THUS BECAME UTTERLY USELESS FOR ANY AND DIVINE END. It was this which especially oppressed the mind of the prophet; it was this which aroused the displeasure of the great Lord and Judge. "They have committed a trespass" was the complaint and reproach of Jehovah against his people. Because they were barren, they were unprofitable. V. DIVINE WAS AGAINST ISRAEL. There is something truly terrible in the declaration of Jehovah: "I will set nay face against them." Such expressions are objected against by some who are indignant at such anthropomorphic representations of the Eternal. But the acts of God, as recorded in history, support the representations of his feelings as thus expressed. Removing, as we should do, from our conceptions of Jehovah anything suggested by such language which is derogatory to his perfect character, we have still a view of the Divine justice and retributive government which it is most important that every reader of Scripture should take, and that habitually. VI. DIVINE IS IN . The worthless wood of the unfruitful vine was cast into the fire for fuel. And of the inhabitants of Jerusalem the Judge declared, "They shalt go out from one fire, and another fire shall devour them." The history of the nation informs us how exactly such predictions were fulfilled. The calamities which came in rapid succession upon Israel and. Judah were as repeated castings into the furnace of righteous retribution. The rebellious and idolatrous people were chastened, were humiliated, were decimated, exiled, despised, and all but consumed. Their land was made desolate, stud their national life seemed all but extinguished. But a remnant was spared. The fires through which they passed purified, but were not suffered to consume them. In the midst of wrath God remembered mercy. There was a witness for Israel to bear, and a work for Israel to do, among the nations; and he who first chose the nation did not now abandon it.—T. BY J.D. DAVIES Useless, if fruitless. The nation of the Hebrews is often represented under the image of a vine. This, with the olive, was its staple production. It may be that ever since the visit of the spies, who brought back the gigantic cluster of grapes from Eshcol, the vine had served as a standing emblem of the empire. In the Psalms of David, and in the poetical utterances of Isaiah, frequent mention is made of Israel under the symbol of a vine. And amid the ruins of ancient buildings in Palestine, clusters of the vine, carved in stone upon lintel or architrave, may still be seen. I. MOST TREES SERVE MANY USES. From root to topmost twig, every part of some trees is serviceable to man. The bark is used for cordage or for tanning. The root is often a valuable medicine. The juice which exudes is a precious gum. The fruit is wholesome food. And when cut down, the wood is devoted to house building or forms implements of husbandry. Which fact is a parable. For some nations serve many good purposes. A nation may produce a superior literature which shall serve for the education of other lands. It may bring to perfection the decorative arts—painting and architecture and sculpture. It may invent a useful system of jurisprudence. It may be famous for legislation, for commerce, for manufactures. If it should fail in one respect, it might yet excel in others. Egypt and Greece and Rome were justly celebrated for many of these things. These taught the world; they moulded humanity. By their literature and art and systems of government they are teaching mankind still. "Being dead, they yet speak." II. THE VINE TREE HAS BUT ONE USE—ITS FRUIT. Of all trees it is the most prolific in bearing fruit. Under proper culture, its fruitfulness is certain, regular, copious. All the life and vigour of the tree are poured into its clusters. But failing this, it renders no other sin vice to man. Its cells are not stored with any known medicinal qualities. Its wood is too brittle to bear any strain or burden. Hence, unless fruitful, it is worthless. In this respect the vine is an apt figure of the Hebrew nation. It was raised up by God for a single purpose, viz. to exhibit to the world righteousness, loyalty to the will of the invisible God. Israel’s message was to be addressed to the conscience of mankind. Israel was designed to be a lighthouse, to diffuse on every side the rays of moral and spiritual truth. If it failed in this, it failed altogether. It may as well not have been. For Israel to fail in exerting a moral influence upon the Gentile nations was a loss incalculable to humanity. It was a check upon the development of manhood. III. A VINE IS FOR THE FLAME. Other trees, when felled, are yet valuable to man. They exude a fragrance. They possess qualities suited for dyeing or tanning. They are useful for edifices of all kinds. They afford timber for shipbuilding. But the vine has no such virtues. If fruitless, it is cut down and set apart for fuel. So was it with Israel’s nationality. The picture sketched by the prophet is impressive. It is that of a vine branch severed from the tree and already burnt at both ends. The final doom of such a branch had already begun. Israel had committed a grievous trespass. The nation created to be a witness for God had become a witness against him. The medicine had become a poison. Hence the dunghill was its fittest place. The doom of Israel had already begun. Its glory was in part consumed. Fire should succeed to fire, calamity to calamity, until the lowest degradation should be reached, The decree of God is written in steel, and cannot in the nature of things be revoked. "My word shall not return unto me void."—D. BY W. JONES The true object of the life of man. "And the word of the Lord came irate me, saying, Son of man, What is the vine tree more than any tree?" etc. Israel is here compared to a vine. The figure is frequently applied to her (cf Psalms 80:8-16; Isaiah 5:1-7). If a vine be fruitful, it is very highly valued. Its fruit is said to make "glad the heart of man," and to "cheer God and man." But if it be not fruitful, of what use is it? It is of no use as timber. If other trees fail to bring forth fruit, they may at least render good service as timber. Not so the vine. If it is not fruitful, it is fit only for burning. So Israel was "planted a noble vine, wholly a right seed," with the express purpose of bringing forth fruit, i.e. of continuing faithful to the one true God, and doing righteously amongst men. If they had fulfilled that design, they would have occupied a position of noble pre-eminence amongst the nations of the world. But failing in that, they failed totally, and were fit only for destruction. "In respect of those things which constitute the natural greatness of kingdoms—antiquity of origin, extent of territory, abundance of resources, attainments in arts and science—what could they boast of in comparison of Egypt, Ethiopia, Babylon, and the greater kingdoms of the earth?" Hence if they failed religiously, like a fruitless vine they were fit only for the fire. Their destruction was already in a great measure accomplished (Ezekiel 15:4, Ezekiel 15:5), and its further accomplishment was at hand (Ezekiel 15:6-8). The principles involved here apply to all men and to every man. We are designed and created by God to produce the fruits of holiness and usefulness. If we do so, we honour him, occupy an exalted moral position, and benefit society. If we fail to do so, we dishonor God, sink in moral character and condition, and are worthless or injurious to society. What is the fruit which God designs that we should bear? Personal holiness and social usefulness. "Ye have your fruit unto holiness." "Bearing fruit in every good work." These are the two great characteristics of the fruit which God requires of us. They should not be severed. The holy character must bring forth good works. The good works must ever be connected with, and the expression of, a holy character. This fruit will be produced in various degrees and in various terms, according to personal idiosyncrasies, abilities, and opportunities. God does not require that Christian character shall be rigidly uniform, or that Christian service shall all be of the same kind. What he demands is that every one shall be faithful in the pursuit of holiness and usefulness, and shall endeavour to realize these things in tile best manner in each individual case. Our text further suggests— I. THAT THE TRUE OBJECT OF MAN’S LIFE IS THAT HE MAY THUS BEAR FRUIT. 1. He is formed by God for this object. Man is endowed with faculties fitting him for this. He has mind and soul by which he may perceive the revelation of God. He has a will which was designed to work in sweet harmony with that of God. He has a conscience which was constituted to accord with and respond to the eternal righteousness of God. tie has affections and aspirations which find their true object in God, and their highest exercise in his worship. Moreover, he has powers for expressing all these things in his life; for feeling and speaking and acting holily, and so honouring God by producing the fruit which he requires of us. We are also fitted by God for usefulness in various ways. We have the power of sympathy, of kind and earnest speech, of loving brotherly help, of tender and trusty support, by which to be useful to each other. There is no one but may help another in some form and to some extent. 2. Man is blessed by God with culturing agencies for this object. What agencies of help and culture God gave to his people Israel!—the moral Law, religious ordinances, sacred memorials, consecrated priests, inspired prophets. How many and influential are the means which we possess for promoting our mental and spiritual growth and usefulness!—an inspiring history, a glorious literature, the sacred Scriptures, opportunities of religious worship, divinely instituted sacraments, various Christian ministries, the influences of the Holy Spirit. Even the very trials under which we smart and bleed are but the prunings of the great Vine dresser, that we may bear more fruit. What does such a constitution as ours mean? What do all these agencies mean? What is their mission? That we may bring forth fruit, even holiness and usefulness. "Heaven doth with us, as we with torches do; Not light them for themselves: for if our virtues Did not go forth of us, ’twere all alike As if we had them not. Spirits are not finely touch’d, But to fine issues: nor nature never lends The smallest scruple of her excellence, But, like a thrifty goddess, she determines Herself the glory of a creditor, Both thanks and use." (Shakespeare, ’Measure for Measure,’ Acts 1. sc. 1.) II. THIS IS THE ONLY TRUE OBJECT OF MAN’S LIFE. If the vine tree does not produce grapes, it fails of the one object of its existence, and is worthless. If man does not produce the fruit of excellence in himself and serviceableness to others, he misses the end of his being. Other objects for which men live are unsatisfactory. The pursuit of pleasure, the race for riches, the struggle for power, the toil for knowledge, or the possession of any of these things or all of them, cannot be the chief object of human life. I assign only one reason in proof of this assertion, but that is a sufficient one, viz. because they secure only a partial development of our nature. God has endowed us with no superfluous powers. He would have us exercise and develop every faculty of our being. He is ever opposed to waste. But any one of the objects mentioned, or all of them combined, involve the neglect of certain great faculties of our being, the wasting of important powers. He whose supreme aim is the attainment Of pleasure generally develops only his sensuous tastes and appetites, to the grave neglect or injury of his mental and moral powers. He who lives for riches develops his acquisitive faculties, to the detriment of his communicative powers; he grows in commercial sagacity and keenness, to the great risk of his tenderness, uprightness, and reverence; he becomes rich in his purse, but poor in his soul. He whose great object is to obtain power, if he pursue it wisely will develop several faculties of his nature; e.g. his powers of observation and analysis, of self-control and control of others; he will acquire knowledge of men and of times; but he is likely to lose conscience, to become unscrupulous, overbearing, tyrannical. And he whose chief purpose is to acquire knowledge will develop his mental faculties, become more clear in intellectual perception, more comprehensive in mental grasp; but he will lose sensitiveness and strength of sympathy, tenderness of feeling, reverence of spirit. We see, then, that, taken singly, these things are not satisfactory as the chief object of human life. But supposing one could, combine all four—knowledge, power, riches, pleasure—as his object in life, and attain them, what then? Still he has not the true object of life, and for the reason already assigned; for in all (1) the acquisitive faculties are developed at the expense of the communicative; (2) man’s relationship to God is ignored; (3) man’s highest nature is neglected. Tenderness, sympathy, adoration, service, are overlooked. Turn now to the object suggested by our text—holiness or heart and life, and usefulness of influence and action. (1) It affords scope for the harmonious development of every faculty of our nature. (2) That development is beneficial, not only to the individual, but to society also. This, indeed, is part of the object or purpose itself (3) That development is acceptable to God. It includes reverent worship of him, loyal obedience to his will, etc. Hence we conclude that this, and this alone, is the true object, of the life of man. III. IF A MAN’S LIFE UTTERLY FAIL OF THIS OBJECT, IT IS FIT ONLY FOR . Of what use is a hopelessly fruitless vine? "What is the vine tree more than any tree, the vine branch which is among the trees of the forest? Shall wood be taken thereof to make any work?" etc. If the vine does not produce fruit, it is not fit for timber; it is fit only for fuel. The Jews at this time had signally and completely failed as to the end of their existence as a nation, and they were doomed to national destruction. So with the life of men. If we do not answer God’s design we are doing harm rather than good, our life is a bane instead of a blessing; and if there be no hope of thorough change in this respect, we are fit only for destruction. Of the fruitless vineyard the Lord saith, "I will take away the hedge thereof, and it shall be eaten up; I will break down the fence thereof, and it shall be trodden down; and I will lay it waste: it shall not be pruned nor hoed; but there shall come up briars and thorns: I will also command the clouds that they rain no rain upon it." "The axe is laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire." "He said unto the vine dresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground?" Persistent fruitlessness means ruin, destruction. . Have we our fruit unto holiness? Are we bearing fruit in good works? Then let us seek after increased fruitfulness. But if it be otherwise with us, let us penitently seek to amend our ways, lest our barrenness leads to our ruin.—W.J. The section on which we now enter, with its companion picture in Ezekiel 23:1-49; forms the most terrible, one might almost say the most repellent, part of Ezekiel’s prophetic utterances. We have, as it were, his story of the harlot’s progress, his biography of the Messalina of the nations. We shudder as we read it, just as we shudder in reading the sixth satire of Juvenal. The prophet speaks, like the satirist, of things which we have learnt, mainly under the teaching of Christian purity, to veil in a reticent reserve, with a Lucretian and Dante-like vividness. The nearest parallel, indeed, which literature presents to it is found in the ’Epistola ad Florentinos’ of the latter poet. We need to remember, as we read it, that his standard was not ours, that those for whom he wrote had done or witnessed the things which he describes, that there was in them no nerve of pudicity to shock. He did not write virginibus puerisque, but for men to whom the whole imagery was a familiar thing. It is obvious, however, that the interpreter lives under ether conditions than the prophet, and cannot always follow him in the minuteness of his descriptions. The thought that underlies Ezekiel’s parable, that Israel was the bride of Jehovah, and that her sin was that of the adulterous wife, was sufficiently familiar. Isaiah (Isaiah 1:21) had spoken of the "faithful city that had become a harlot." Jeremiah (Jeremiah 2:2) had represented Jehovah as remembering "the kindness of her youth, the love of her espousals." What is characteristic of Ezekiel’s treatment of that image is that he does not recognize any period in which Israel had been as a faithful wife. But even here he had a forerunner in Hosea, who, in order that his own life might be itself a parable, was ordered to take to himself "a wife of whoredom," one, i.e; whose character was tainted before her marriage (Hosea 1:2). Ezekiel would seem to have dwelt upon that thought, and to have expanded it into the terrible history that follows. Ezekiel 16:3 Thy birth and thy nativity, etc. A prosaic literalism (as e.g. in interpreters like Hitzig and Kliefert) has seen in Ezekiel’s language the assertion of an ethnological fact. "The Jebusite city," the prophet is supposed to say," was never really of pure Israelite descent. Its people are descended from Canaanites, Amorites, Hittites, and are tainted, as by a law of heredite, with the vices of their forefathers." So taken, the passage would remind us of the scorn with which Dante (ut supra) speaks of the cruel and base herd of Fiesole, who corrupted the once noble stock of the inhabitants of Florence (so also ’Inf.,’ 15.62). Rightly understood, it is believed that Ezekiel’s words imply the very opposite of this. As Isaiah (Isaiah 1:10) had spoken of "the rulers of Sodom, and the people of Gomorrah;" as Deuteronomy 32:32 had spoken of the vine of Israel becoming as "the vine of Sodom;" as our Lord speaks of the Jews of his time as not being "the children of Abraham" (John 8:39); so Ezekiel, using the strongest form of Eastern vituperation, taunts the people of Jerusalem with acting as if they were descended, not from Abraham, Isaac, and Jacob, but from the earlier heathen inhabitants of what was afterwards the land of Israel. It is not necessary to enter into a history of the three nations whom he names. Briefly, the Canaanites represented the dwellers in the lowland country west of the valley of the Jordan—the plains of Philistia, Sharon, Esdraelon, and Phoenicia; and their leading representatives in Ezekiel’s time were the cities of Tyre and Zidon. The Amorites were people of the mountains, at first, west of the Jordan, on the heights over the Dead Sea and as far as Hebron, but afterwards, under Sihon, on the high tablelands east of the Jordan. The Hittites, on whose history much light has been thrown by recent Egyptian and other discoveries, appear first in the history of the purchase of the cave of Macphelab, at Kirjath-arba, or Hebron, and that history implies commerce and culture. Esau’s marriage with the daughters of two Hittite chiefs implies, perhaps, a recognition of their value as allies (Genesis 26:34). They are always numbered with the other six nations, whom the Israelites were to conquer or expel (generally in conjunction with the Canaanites and Amorites as the three first, though not always in the same order, Exodus 3:8; Exodus 13:5; Exodus 33:2; Exodus 34:11). And this fact obviously determined Ezekiel’s choice. In the later historical books they appear but seldom. One Hittite captain, Uriah, occupies a high position in David’s army (2 Samuel 11:3). The kings of the Hittites trade with Solomon, and give their daughters to him in marriage (1 Kings 10:29). They meet us for the last time as possible allies of the kings of Judah (2 Kings 7:6), and in the list of the older nations in Ezra 9:1 and Nehemiah 9:8. Then they disappear from the page of history till the discovery and decipherment of Egyptian records in our own time shows them to have been among the mighty nations that have passed with their rulers into the Hades of departed kingdoms. Ezekiel 16:4 As for thy nativity, etc. We ask, as we interpret the parable, of what period in the history of Israel Ezekiel speaks. Abraham, Isaac, and Jacob are ignored by him, and he starts from a time of misery and shame. It is obvious that the only period which corresponds to this is that of the sojourn of Israel as an oppressed and degraded people in the land of Goshen. He paints, with a Dantesque minuteness, the picture of a child just born, abandoned by its mother and neglected by all others from the very moment of its birth. It lies unwashed and foul to look upon. No woman’s care does for it the commonest offices of motherhood. For to supple, read, with the Revised Version, to cleanse. The practice still met with in the East of rubbing the newborn child with salt may have rested partly on sanitary grounds (Jerome, in loc. Galen, ’De San.,’ 1.7), partly on its symbolic meaning (Numbers 18:19). When this was done, the child was wrapt in swaddling clothes (Luke 2:7), but these too were wanting in the picture which Ezekiel draws. The whole scene may have been painted from the life. Such a birth may well have been witnessed during the march of the exiles, when the brutality of their Chaldean drivers allowed no halt, and the child was left to perish of neglect, and the thought may then have flashed across Ezekiel’s mind that the pity which he felt for the deserted infant was a faint shadow of that which Jehovah had felt for Israel in the degradation of their heathen bondage. Ezekiel 16:5 For to the loathing of thy person, read, with the Revised Version, for that thy person was abhorred. Ezekiel 16:6 For polluted, read, with the Revised Version, weltering, the primary meaning of the verb being that of stamping or treading, and omit "when thou wast," as weakening the condensed force of the original. The marvel of that unlooked for pity is emphasized by the iteration of the word of mercy, Live. The commentary of the Chaldee Targum is sufficiently curious to be quoted: "And the memory of my covenant with your fathers came into my mind, and I was revealed that I might redeem you, because it was manifest to me that ye were afflicted in your bondage, and I said unto you, ’I will have compassion on you in the blood of circumcision,’ and I said unto you, ’I will redeem you by the blood of the Passover’" (Rosenmuller). The thought underlying this strange interpretation is that blood might be the means of life as well as of pollution, and in that thought there is a significance at once poetical and profound, almost, as it were, anticipating the later thoughts that the blood of Jesus cleanseth from all sin (1 John 1:7; Revelation 1:5), that we make our robes white in the blood of the Lamb (Revelation 7:14). There is no reason, however, for believing that such thoughts were present to the prophet’s mind. Ezekiel 16:7 The tenses should be in the simple historic past: I caused; thou didst increase and wax great; thou attainedst, and so on (Revised Version). In the word "multiply" (Exodus 1:7) the figure passes into historical reality. To excellent ornaments; Hebrew, to ornament of ornaments. The word is commonly used of jewels, trinkets, and the like (Exodus 33:4; 2 Samuel 1:24; Isaiah 49:18). So Vulgate, mundus muliebris. Here, however, the external adorning comes in Ezekiel 16:10, Ezekiel 16:11, and instead of the plural we have the dual. Hitzig is, perhaps, right in taking the phrase to refer to tide beauty of the cheeks, which are themselves the ornaments of the golden prime of wroth. The LXX; following either a different reading or paraphrasing, gives, "to cities of cities." The two clauses that fellow point to the most obvious signs of female puberty. For whereas, read, with the Revised Version, yet, etc; as describing, not as the Authorized Version seems to do, a state which trod passed away, but one which still continued even when full-grown girlhood would have demanded clothing. Ezekiel 16:8 The words point to the time of the love of the espousals of Jer 2:2, interpreting the parable, when Israel had grown to the maturity of a nation’s life, and gave promise, in spite of previous degradation, of capacities that would render it worthy of the love of the Divine Bridegroom. I spread my skirt over thee. Garments were often used as coverlets, and the act described was therefore, as in Rth 3:9, the received symbol of a completed marriage (comp. Deuteronomy 22:30; Deuteronomy 27:20). The historical fact represented by the symbol here was probably the formal covenant between Jehovah and Israel (Exodus 24:6, Exodus 24:7). It was then that he became her God, and that she became his people. Ezekiel 16:9 The "washing" and "anointing" were part of the customary preparations for the marriage union (Rth 3:3; Esther 2:12; Judith 10:3). The mention of blood receives its explanation, not in the facts of Eze 16:6, but in the ceremonial rules of Le 15:19-24 Ezekiel 16:10 Broidered work; the "raiment of needlework" of Psalms 45:14; Judges 5:30; Exodus 35:35; Exodus 38:23. The word meets us again in Ezekiel 27:24, as among the imports of Tyre from Egypt. Curiously enough, the Hebrew verb (rakam) has passed through Arabic into tide languages of Western Europe, and we have the Italian ricamare, the Spanish recamare, the French recamer, for" embroidering." Badgers’ skin. Elsewhere in the Old Testament the word is found only in the Pentateuch (Exodus 28:5; Exodus 26:14; Numbers 4:6, Numbers 4:8, Numbers 4:10, et al.). It has been commonly taken as meaning the skin of some animal—badger, dolphin, or porpoise, or, as in the Revised Version, seal, which was used for sandals. All the older versions, however, take it as a word of colour, the LXX. giving ὑακίνθον ("dark red"); Aquila, Symmachus, and Vulgate, ianthino ("violet"). Possibly the two meanings may coalesce, one giving the material, the other the tint which met the eye. Fine linen. The byssus of Egyptian manufacture (Exodus 25:4; Exodus 26:1; Exodus 39:3, et al.). Silk. The Hebrew word (here and in Ezekiel 27:13) does not occur elsewhere. The word so translated in Proverbs 31:22 is that which we find here and elsewhere for "fine linen." Silk, in the strict sense of the term, had its birthplace in China, and there is no evidence that even the commerce of Tyre extended so far; but the context points to some fine texture of the lawn or muslin kind, like the Coan vestments of the Greeks. So the LXX. gives τριχαπτόν, as though it were made of fine hair; the Vulgate, subtilia. It is significant that three out of the four articles specified are prominent (as the references show) in the description of the tabernacle and the priestly dress, in Exodus 28:1-43; Exodus 39:1-43. The dress of the bride symbolized the ritual and cultus of Judaism. Ezekiel 16:11 Ornaments. Same word as in Ezekiel 16:7, but here taken in its more usual sense. (For bracelets, see Ezekiel 23:42; Genesis 24:22, Genesis 24:30; Numbers 31:50. For chain, Genesis 41:42). Ezekiel 16:12 A jewel on thy forehead; better, with the Revised Version, a ring upon thy nose. The word has the same meaning in Genesis 24:47 ("earring" in the Authorized Version); Isaiah 3:21 (where the Authorized Version gives "nose jewels"); Proverbs 11:22. Jerome, however, notes (in loc.) that the Syrian women of his time wore pendants or lockets that hung from the forehead to the nostrils. The crown, or diadem (LXX; στέφανοςκαυχήσεως), the thin circlet of gold confining the hair, completed the catalogue of ornaments. The Chaldee Targum continues its spiritual interpretation: "I gave the ark of my covenant to be among you, and the cloud of my glory overshadowed you, and the angel of my presence led you in the way." And, if we assume, as we legitimately may assume, that Ezekiel, above all others, the prophet of symbolism, did not fill up his picture with details which were only meant to fill it up, this seems a not unfitting interpretation. Ezekiel 16:13 Thou didst eat fine flour, and honey, and oil. From the dress of the bride we pass to her luxuries in the way of food. The things named might, of course, be only chosen as the delicacies for which the land of Israel was famous (Deuteronomy 32:13, Deuteronomy 32:14), which in the prophet’s own time were in demand in the markets of Tyre (Ezekiel 27:17). Cakes of flour and honey were in common use in various forms of Greek ritual, and are probably referred to in Jeremiah 44:19, but in that of the Jews (Le Jeremiah 2:11) honey takes its place, side by side with leaven, as a thing forbidden. Thou didst grow into a kingdom. History crops out through the parable, and points to the stage which it has now reached, i.e. that of the magnificence of the kingdom under Solomon. Ezekiel 16:14 It was perfect, etc. (compare the phrase, "perfection of beauty," in Psalms 1:2; Lamentations 2:15, as applied to Jerusalem). The prophet, in the words, my comeliness—majesty (Revised Version)—lays stress on the fact that that "perfection" was itself the gift of God. Ezekiel 16:15 We enter on the history of the apostasy, and the root evil was that the bride of Jehovah had been unfaithful to her Lord. She looked on her glory as her own, and did not recognize that everything in it was the gift of God (Hosea 2:8). The words obviously point to the policy which Solomon had initiated, of alliances with the heathen and the consequent adoption of their worship. This, as from the earliest days of Israel, was the "whoredom" (Revised Version) of the unfaithful with (Exodus 34:15, Exodus 34:16; Le Exodus 17:7; Deuteronomy 31:16; Judges 2:17; Isaiah 1:21; Jeremiah 2:20; Hosea 1:1-11, Hosea 2:1-23). And it was, so to speak, a promiscuous whoredom. Every passer by was admitted to her embraces, every nation that offered its alliance had its worship recognized and adopted. In the closing words of extremest scorn, the prophet adds, his it was. Jerusalem was, as I have said, the Messalina of the nations. Ezekiel 16:16 (For high places, see note on Ezekiel 6:6.) The words imply that the shrines upon them were decked with hangings of many coloured tapestry, presenting an appearance like that of a Persian carpet, as in 2 Kings 23:7, of the image of the Asherah. Those hangings were, as in Proverbs 7:16, the ornaments of the adulterous bed. The "high places" are named first, as the earliest form of idolatry. The like things shall not come. The words are obscure, and the text probably corrupt. As they stand, they seem to say that the world would never again witness so shameful an apostasy. The Vulgate, Sicut non est factum neque futurum est; extends the comparison to the past. Possibly, though it is a strain upon the grammar, the words may be rendered, "such things should not come, should not be." Ezekiel 16:17 Images of men, etc.; Hebrew, as falling in with the symbolism of the history, "male images." The words point to the teraphim, the penates, or household gods, of which we read in Genesis 31:19; Judges 18:14; 1 Samuel 19:13; Hosea 3:4; and which, like the statues of Baal-peor, may have exhibited the phallic type of idolatry. Ezekiel 16:18, Ezekiel 16:19 Mine oil and mine incense. This, as afterwards in Ezekiel 23:41, was the crowning aggravation of the guilt. The very gifts of God, designed for his worship, were prostituted to that of his rivals. The "oil" is that of Exo 30:23-25, perfumed and set apart for sacred uses. The act of covering the idol was, as in Exodus 30:8, the symbol of the marriage union. In the sweet savour we have the familiar phrase of Eze 6:13. The scene brought before us is that of a sacrificial feast, in which cakes of flour, honey, and oil were eaten whilst incense was offered. So we have the "adored liba" of Virgil, ’AEneid,’ 7.109, or more fully in Tibullus, ’Eleg.,’ 1.7, 53, 54, the "thuria honores," the "liba … dulcia melle." Thus it was, etc. As in verse 16, the description seems to rouse an instinctive abhorrence in the prophet’s mind, which finds utterance in this form: "Yes, it was even so." The words are, however, taken by the LXX; Vulgate, and Luther as opening the following verse: "And it came to pass that." Ezekiel 16:20 The next stage of idolatry is that of Moloch worship, which never wholly ceased as long as the monarchy of Judah lasted (2 Kings 16:3; Psalms 106:37; Isaiah 57:5; Jeremiah 7:32; Jeremiah 19:5; Micah 6:7; Leviticus 18:21; 20:2). It will be noticed that the words, "the fire," are in italics, i.e. are not in the Hebrew, the verb "to pass through" having acquired so technical a meaning that it was enough without that addition. This, as the closing words indicate, was the crowning point. As though idolatry in itself was a small matter, it was intensified by infanticide. Ezekiel 16:22 Thou hast not remembered. The words gain a fuller significance when we recollect those of Ezekiel’s master (Jeremiah 2:2). The husband remembered "the love of her espousals;" the faithless wife forgot from what a life of shame and misery she had then been rescued. Ezekiel 16:23 Woe unto thee, etc.! The interjectional parenthesis, half anathema and half lamentation, looks forward rather than backward. Up to this point Ezekiel had dwelt on the forms of idolatry which were indigenous to Canaan and the nations in immediate contact with it. Now he enters on the later forms of evil which had been adopted from more distant nations. We pass from the time of Solomon to that of Ahaz and Manasseh. Ezekiel 16:24 An eminent place; lofty (Revised Version); but the word strictly points to the form of a vault, with the added meaning, as in the LXX; οἵκημαπορνικόν, and the Vulgate, lupanar, of its being used for prostitution. It is, at hast, a curious fact that the Latin fornicari and its derivatives, take their start from the fornices, the vaults or cells which were the haunts of the harlots of Rome. Looking to the fact that all the worst forms of sensual evil came to Rome from the East, and specially from Syria— "Jampridem in Tiberim Syrus defluxit Orontes" (Juv; ’Sat.’, 3.62) —it seems probable that the practice was a survival of the custom to which Ezekiel refers. As in the Mylitta worship at Babylon (Herod; 1.262; Bar; 6:43), and that of Aphrodite at Corinth, prostitution assumed a quasi-religious character, and the harlot sat in a small cell, or chapel, inviting the passers by, and treating her hire as, in part, an offering to the goddess whom she served. Such chapels of prostitution were to be found naturally in the "high places" of Judah (the word, however, is not that commonly so translated), and in the crossways of intersecting roads. To such a harlot Ezekiel compares the daughter of Judah, and proceeds to paint her life with a terrible minuteness, even to the very attitude that invited to sin. Ezekiel 16:26 With the Egyptians. The words point to political and commercial alliances, in themselves a whoredom (Isaiah 23:17; Nahum 3:4), such as Zedekiah, like some of his predecessors, had trusted in, as well as to the adoption of Egyptian worship, such as we have seen in Ezekiel 8:10, the one leading naturally to the other. The words, great of flesh, may point, as we interpret the parable, to the supposed strength of the stout and stalwart soldiers, the chariots and horses of the Egyptians, but possibly also may be a euphemism for the mere animal vigour which stimulated passion. Ezekiel 16:27 Have diminished thine ordinary food. The husband was bound to provide his wife with food and raiment (Exodus 21:10). Here his first discipline for the unfaithful wife is to place her on a short allowance. Jehovah, to interpret the parable, had placed Israel under the discipline of famine and other visitations that involved a loss of wealth and power. Hosea 2:9, Hosea 2:10 supplies a striking parallel. The daughters of the Philistines. So in verse 57. The phrase, like "the daughter of Zion," indicates the Philistine cities. These had been, from the days of Samuel to those of Ahaz (2 Chronicles 28:18), among the most persistent enemies of Judah (comp. Amos 1:6; Amos 3:9; Joe 3:4; Isaiah 9:12; Isaiah 14:29). In the words, were ashamed of thy lewd way, the prophet points, as his master had done (Jeremiah 2:10), to the fact that other nations had at least been faithful to their inherited religion, while Judah had forsaken hers. Ezekiel 16:28 With the Assyrians. Here also the words include political alliances like that of Ahaz with Tiglath-Pileser (2 Kings 16:7), as well as the adoption of idolatrous worship. The latter probably followed under Ahaz as a consequence of the former, and afterwards spread through the influence of the Assyrian colonists—each nation with its own deities—in Samaria (2 Kings 17:24). The culture of the queen of heaven (Jeremiah 44:17), i.e. of the Assyrian Ishtar, may have had this origin. Yet couldest not be satisfied. One is reminded once more of Juvenal (’Sat.,’ 6:130). Ezekiel 16:29 In the land of Canaan, etc. The words at first seem to give the nearest and furthest points of the intercourse of Israel with foreign nations. I incline, however, with Smend and the margin of the Revised Version, to take Canaan in its secondary sense as "the land of traffick," Chaldea being in apposition with it (comp. Isaiah 23:8; Hosea 12:7; Zephaniah 1:11, for a like use of the Hebrew word). Chaldea thus comes in its right place as closing the list of the nations with whom the harlot city had been unfaithful. Ezekiel 16:30 How weak, etc.! The weakness is that expressed in the Latin impotens libidinis, with no strength to resist the impulses of desire. The word imperious (perhaps masterful would be better) is that of one who is subject to no outward control. One is reminded of Dante on Semimlnis (’Inf.,’ 5.56). The strange renderings of the LXX. (τὶδιαθῶτὴυθυγατέρασου) and the Vulgate (in quo mundabo cor tuum) are difficult to account for, but probably indicate that the present text is corrupt. Ezekiel 16:31 In that, etc. It is better to take the words as beginning a fresh sentence: "when thou didst build," etc. The historical survey of the harlot’s progress is brought to a close, and the prophet points with bitter scorn to what aggravated its degradation. Other nations, like Tyre and Zidon, had risen to prosperity and eminence through their intercourse with foreigners. To Judah it had brought only subjection and the payment of tribute. She had given gifts to all her lovers, instead of receiving from them the rewards of her shame. She was as the adulterous wife who forsakes her husband, and gives what belonged to him to strangers. The conduct of Ahaz in stripping the Temple of its gold and silver to pay tribute to Assyria (2 Kings 16:8), gives an apt illustration of what the prophet means (comp. Hosea 12:1; Isaiah 30:6). Ezekiel 16:35 From the task of painting the guilt of Judah the prophet proceeds to that of denouncing its punishment. Ezekiel 16:36 Thy filthiness; literally, thy brass; probably as alluding to the tribute referred to in the previous verses, "brass" being taken as used scornfully for money generally. Possibly, however, as in Jeremiah 6:28, the word stands for the symbol of shame and vileness (compare our brazen faced), and so justifies the rendering of the Authorized Version and Revised Version. Thy nakedness discovered; i.e. interpreting the parable, the intercourse of Judah with foreign nations had simply exposed the points that were moot open to attack (Genesis 42:9). By the blood of thy children. The words may refer specially to the Moloch sacrifices of Jer 6:21, but may also include the lavish waste of life as well as treasure which had been the consequence of the foreign alliances. The harlot city is indicated as being also a murderess. Ezekiel 16:37 I will gather all thy lovers, etc. Interpreting the parable, the" lovers" are the nations with which Judah had allied herself, and whose religion she had adopted. In that confederacy of Moabites, Ammonites, Syrians, Philistines, Edomites and Chaldeans them should be small difference between those whom she had loved and those whom she had hated. All alike would exult in her shame and her fall (comp. Psalms 137:7; 2 Kings 24:2). Ezekiel 16:38 The bloodshed may refer, as in Ezekiel 16:36, to the Moloch sacrifices, or may include also other crimea, assassinations and judicial murders (Jeremiah 2:34). Strictly speaking, the punishment of the adulteress was death by stoning (Le Ezekiel 20:2, Ezekiel 20:10; Deuteronomy 21:21; Deuteronomy 22:21; John 8:5). Did Ezekiel think of the stones cast against the city from the catapult engines of the Chahleans as a literal counterpart of that punishment? In the last clause read, with the Revised Version, I will bring upon thee the blood of fury and jealousy; sc. the death which was inflicted by the indignation of Jehovah as the Husband against whom Judah had sinned. Ezekiel 16:39 (For eminent place and high place, see notes on Ezekiel 16:24.) These the Chaldean conqueror treated as local sanctuaries, and laid them waste. The clothes and the jewels are, of course, all outward tokens of stateliness and prosperity. The (or a) holy city, the perfection of beauty, should be as "some forlorn and desperate castaway" (comp. Lamentations 1:1-10 for a companion picture). Ezekiel 16:40 The punishment of stoning was, as a rule, inflicted by the "congregation" (Numbers 15:36), or by the men of the city (Le Ezekiel 20:2). Other forms of punishement for impurity were those of the sword and burning, as in Le Ezekiel 20:14; Ezekiel 21:9. The thrusting through (better, hewing; the word is not found elsewhere) probably points to mutilation after death, as in the case of Agog (1 Samuel 15:33: comp. Judges 19:29; Daniel 2:5; Daniel 3:29). in this case the "congregation" or "company" is the army of the Chaldeans, and each form of punishment has its counterpart in the various agencies which they employed for the punishment of the city. Ezekiel 16:41 They shall burn thine houris with fire, etc.. The women stand for the "cities" which looked on, with awe or exultation, at the destruction of the guilty. Possibly, however, the words may include a literal sense, as in Lamentations 2:10. Ezekiel 16:42 So will I make my fury, etc.; read, with the Revised Version, will satisfy. The words are not primarily words of comfort. They speak of the satisfaction of the jealous husband’s righteous anger, and therefore of a completed punishment. And vet that thought was, as the sequel shows (Ezekiel 16:53, Ezekiel 16:60-63), the beginning of hope for the future, as the prophet thought of his people. For here the forms of punishment were not final The daughter of Zion survived the stoning, the sword, and the burning. And so, when wrath had done its work of retribution, it might become corrective and purgatorial. The injured husband, in the bold anthropomorphic language of the parable, would be no more angry. The Lord God of Israel would remember his covenant, and forgive. Ezekiel 16:43 Because thou hast not remembered (comp. Jeremiah 2:2). There is, so to speak, a certain dawn of tenderness in the new form of reproach, as compared with the sternness of what had gone before, and this in itself implies the pity which is the ground of hope. Fretted. Ezra (Ezra 5:12) uses the same word, there rendered "provoke." Had Ezekiel’s use of it stamped it as the right word for confession? Thou shalt not commit, etc. The Vulgate follows a reading which gives, "I have not done according to thy lewdness," etc.; i.e. the guilt had deserved a greater punishment. The Revised Version margin gives, "Hast then not committed," etc.? The word for "lewdness" ("lewd way" in verse 27) is specially characteristic of Ezekiel, who uses it eleven times. Elsewhere it is translated "wickedness" (Le Ezekiel 18:17, et al.), "lewdness" in Judges 20:6; Jeremiah 13:27. It conveys always the sense of a guilt that revolts and shocks us. Ezekiel 16:44 Every one that speaketh proverbs, etc. As in Ezekiel 18:2, we have an example of the tendency of the Eastern mind to condense the experience of life into the form of proverbial sayings. Here the proverb expresses what we call the doctrine of heredite. We say, in such cases, "Like father, like son;" but the feeling of the East recognized, especially in the case of daughters, that the mother’s influence was predominant. Ezekiel 16:45 Ezekiel returns to the thought of the spiritual parentage of Jerusalem and Judah, as in verse 3. Reading between the lines, we find something like an anticipation of St. Paul’s thought that Jehovah was the God of the Gentiles as well as of the Jews (Romans 3:29). The Hittites and Sodom and Samaria, to whom she is compared, had all alike been guilty of unfaithfulness to their husbands. Their idolatry was therefore, like hers, an act of apostasy. Jehovah was their husband also, their children were his children (verse 21). He claimed them as his own, had entered with them also into a relation which, though less close than that with Israel, was as that of the husband to the wife. The thought expands, as we shall see, in the sequel of the chapter. Ezekiel 16:46 No very adequate reason appears for the assignment of the respective ages of the two sisters. Historically, Sodom, as the oldest representative of evil, would have seemed to claim precedence. Samaria may have had this position assigned to it as more closely connected with Judah. The left and right hands indicate respectively a position to the north and south of Jerusalem, the observer of the heavens looking east, as, we may note, the temple did (Ezekiel 8:16). The comparison with Samaria is developed more fully in Ezekiel 23:1-49. The daughters are, as elsewhere, the cities dependent on Sodom and Samaria respectively. Ezekiel 16:47 The words in italics indicate, as usual, a difficulty. A better construction gives, Thou hast not … done after a small measure only. So the Vulgate, Neque secundum scelera earum fecisti pauxillum minus. The LXX. connects the words with the clause that follows: "Thou wast all but (παρὰμικρὸν) corrupted more than they." Ezekiel 16:49, Ezekiel 16:50 It is noticeable that what we commonly speak of as the specific sin of the cities of the plain is not mentioned here. The prophet fixes on the point which made Sodom a luxurious and sensual city, the graver evil being just hinted at in the word abominations, and as the outcome of the evil tendencies. So in like manner the special sin of Samaria, the worship of the calves, is not named, but taken for granted. (For fulness of bread, see Proverbs 30:9: Hosea 13:6; Deuteronomy 8:12.) Prosperity and luxury in her case, as in that of other wealthy cities, hardened the hearts of men against the poor and needy. There was probably a sufficient reason for the omission which has been pointed out. It was wiser to dwell on the sins which were common to the two cities rather than on the vice which, though it existed in Jerusalem (2 Kings 23:7), was probably not prevalent there. As I saw good; better, according to what I saw. The word "good" is not in the Hebrew, and the words apparently refer to Genesis 18:21. Ezekiel 16:51, Ezekiel 16:52 Thou hast justified, etc. The word has a touch of sarcasm. Sodom and Samaria might claim a verdict of acquittal ("justify," in its technical sense) as compared with Judah. They had not presented, as she had done, a confluence of all the worst idolatries. The words find something like an echo in our Lord’s teaching Matthew 10:15; Matthew 11:24. And, as is common m such eases," she had judged," i.e. had passed sentence of condemnation on those who were more righteous than herself. The Revised Version changes both meaning and punctuation: Bear thine own shame, in that thou hast given judgment for thy sisters; through thy sins that thou hast committed more abominable than they, they are more righteous than thou; but the Authorized Version seems preferable. It may be questioned whether the word for judged is ever used of an acquittal. The point of the sentence is that Judah condemned those who were less guilty than herself (comp. Romans 2:17-23). Ezekiel 16:53 When I shall bring again; better, with the Revised Version, both here and in Ezekiel 16:55, and I will turn again. The Authorized Version reads like a sentence of hopeless and perpetual condemnation, as per impossible. When Sodom and Samaria should be pardoned, then, and not till then, should there be hope for Judah. But all that follows in the chapter shows that what is meant is a promise of restoration, not for Judah only, but also for her less guilty sisters. Ezekiel sees a far off hope for his own nation, and he cannot limit the mercy of God in bringing them also, as she was to be brought, to repentance. For them also punishment was a means to an end beyond itself, corrective, and not merely retributive. The language of Isaiah (Isaiah 19:23-25) as to Egypt and Assyria presents a striking parallel, and may have been in Ezekiel’s thoughts. Ezekiel 16:54 Even in that restoration, however, there should be a further clement of humiliation. Judah should be a comfort (see Ezekiel 14:22) to those who should see her placed lower than themselves, content, at last, to lake the lowest place, humbling herself that she might be (Ezekiel 16:61) afterwards exalted. Ezekiel 16:55 Read and for when, as in Ezekiel 16:53. Ezekiel 16:56 Thy sister Sodom, etc. The golds are obscure. The most tenable interpretation may be expressed by a paraphrase. The name of Sodom was not in the lips of Judah in the days of her prosperity. It was too vile for utterance, except as a byword of reproach. Isaiah (Isaiah 1:9, Isaiah 1:10) had in vain reminded her that she had made herself like them. Her fate could never be like theirs. Now, in the day of the discovery (the uncovering, or laying bare) of her wickedness (verse 57), she had learnt the lesson. Ezekiel 16:57 For thy reproach, read, with the Revised Version, the reproach. The words point primarily to the disasters, not of Judah, but to those that fell on the cities of Syria and Philistia—the Assyrian and Chaldean invasions. (For the grouping of the two nations as enemies of Judab, see Isaiah 9:12; and for special acts of hostility, 2 Kings 15:37; 2 Kings 16:6; and 2 Chronicles 28:18, 2 Chronicles 28:19.) Ezekiel 16:58 Thou hast borne, etc. Judah, i.e; had received the full measure of its punishments. The righteousness of God had been adequately vindicated. And so, if the punishment led to repentances, there was room for pardon (compare for the thought, Isaiah 40:2). Ezekiel 16:59, Ezekiel 16:60 I will even deal with thee, etc. The law of retribution is stated in all its fulness. Falling back upon the idea of the espousals of Israel in the covenant made at Sinai (Leviticus 26:42, 45; Deuteronomy 29:11, Deuteronomy 29:12), Ezekiel presses home on Judah the thought that she had broken that covenant. She must suffer as though it no longer existed. She must "dree her weird" and "accept her punishment" (Leviticus 26:41). And then Jehovah would show that he had not really been unmindful of his part in it. tie bad remained faithful in spite of her unfaithfulness. And so in the day of her repentance he will not only renew it, but will give it a higher and more permanent character. The "new covenant" of which Ezekiel’s master had spoken (Jeremiah 31:31) should not be as the old, decaying and vanishing away, but should be foreverlasting. Ezekiel 16:61 Then thou shalt remember thy ways, etc. The pardon which God gives is not, as men sometimes dream, a water of Lethe, blotting out the memory of the evil past. Ezekiel represents that memory as quickened to a new intensity in the very hour of restoration. The shame which it brings with it is necessary as the safeguard of the new blessedness. Thy sisters, thine elder and thy younger. It is significant that, as in the Revised Version, both the adjectives are now in the plural. What was possible for Sodom and Samaria was possible also, as for the cities more immediately connected with them, so also for other nations of the heathen world. They to should be admitted into fellowship, not now as alters, but as daughters, acknowledging, i.e; her superiority. The limitation which follows, not by thy covenant, asserts, as it were, the restored prerogative of Judah, much as St. Paul asserts it in Romans 9-11. Those who are within the covenant of Israel, including, as it does, those who are the heirs of the faith of Abraham as well as his children according to the flesh, are in a closer relation to him than others who share in what have been called (the phrase, perhaps, taking its origin from these very words) the "uncovenanted mercies" of God. Ezekiel 16:63 That thou mayest remember. The words paint vividly the attitude of the penitent adulteress, humble, contrite, silent, ashamed (Hosea 3:3-5), and yet with a sense that she is pardoned, and that the husband against whom she has sinned is at last pacified. Revised Version, when I have forgiven thee. The Hebrew verb so rendered is that which expresses the fullest idea of forgiveness, and which marked both the "day" and the "sacrifice" of atonement (Numbers 8:12; Le Numbers 23:27, et al.). This, according to the received etymology, was represented in the mercy seat, the ἱλαστήριον, of the ark of the covenant (cophereth, as from caphar). So the prophet closes with the wet, Is of an eternal hope what had at first seemed to heal up to nothing but eternal condemnation. How far the prophet expected a literal fulfilment in the restoration of Sodom and Samaria, we cannot define with certainty; but the ideal picture of the purification of the waters of the Dead Sea in Ezekiel 47:8 suggests that it entered into his vision of the future. For us, at least, it is enough to pass from the temporal to the eternal, from the historical to the spiritual, and to see in his words the noblest utterance of mercy prevailing over judgment—a theodikea, a "vindication of the ways of God to man," like that of Rom 11:33-36. . Evil parentage. The Jews boasted of their descent from Ahraham, but Ezekiel told them that they were children of the Canaanite aborigines of their land, because it was from those people that they drew their present character. I. MAY BE LOST. A man may inherit the throne of a great king, but if he has a mean and servile disposition, and inherits no kingly nature, he is not a true son of his father. Titles and estates may pass from men of high powers to imbeciles. The good name of a worthy Christian man may be borne by a worthless descendant. We cannot entail character. No man can be certain that his children will follow his example, however good and attractive that may be, and when it is not followed the true man is not represented by his children. Thus Christ would not permit his contemporaries to call themselves Abraham’s children (John 8:39-41). This does not mean that he disputed their genealogical records. Apart from those prosaic tests of pure blood were the more serious signs of apostasy and disinheritance. In like manner, it is possible to lose the status of Divine sonship, although by nature we are all God’s children. It may even be surmised that Ezekiel had lost the recollection of the true origin of the Israelites, and had come to regard them as descendants of the Canaanites. II. A NEW MAY BE . The Jews were not Amorites and Hittites by natural descent. But though on their entering Canaan there was an express understanding that they were to drive out the inhabitants of the land and form no league with them, they lolled in that enterprise, leaving many of the original inhabitants in their midst, from whom they contracted habits of idolatry. We are all more or less influenced by our surroundings, and it is therefore of great importance that we should not choose hurtful companions. But there is a way of resisting a bad example when we cannot escape from its physical proximity. To yield to it is a sign of weakness and sin. The result is to make us spiritually the children of those we follow. The most vital inheritance is that of character. Though the blood of Abraham flowed in the veins of the apostate Jews, the spirit of Amorites and Hittites had possession of their minds and hearts. Therefore the chief part of their lives was derived from the adopted ancestors. A natural Christian parentage is of little account if a spiritual parentage of sin has been accepted by the degenerate children. III. THE OF AN WORTHY FOR A NEW EVIL IS AN . Israel had been accustomed to despise the Canaanites. To have to own a father and mother among those effete subject races was a shame for the proud conquerors of Canaan. But a worse disgrace lay in the abandonment of the lofty spirit of the patriarchs and the adoption of the degraded character of the heathen. It is a shame when the children of Christian parents sink into the condition of children of this world. They know better; they have seen worthy examples; they have been trained under good influences; they have received high privileges. We expect the sow to wallow in the mire, but when a person of higher origin follows her example he degrades himself far below the shameful state of the unclean animal. Ezekiel 16:9-13 The glory of redemption. Under the similitude of a wretched child cast off by its mother and picked up by a passer by, Israel is shown to have been found by God in a miserable condition and cared for and blessed by him. Tins idea may be carried further as a symbol of the redemption of the Church by Christ. I. THE FIRST IS ONE OF AND NEGLECT. Israel was in a miserable condition in Egypt when God had pity on his people. But the spiritual state of souls in sin is more wretched and forlorn. 1. It is a condition of pollution. Sinners lie in the defilement of their own sinfulness, and their wretched plight is the direct consequence of their own moral corruption. 2. It is a condition of neglect. Until God interfered, Israel in Egypt was friendless. No kindred Semitic tribe cared or dared to rescue the nation of slaves. No being came to save the world before God made bare his arm. II. THE FIRST STEP TO SPRINGS FROM THE PITY OF GOD. The good Samaritan is a type of our great Father. There is no beauty in sinful man to attract the attention of God. It is not our claim, but his pity, that moves God to save the world. The love of Christ, not the worth of man, brought our redemption. Pity—commiseration for the wretched—lies at the root of the gospel. God is love, and therefore he comes to the miserable in supreme compassion. III. THE BEGINS IN . Sin must be washed away before the soul can be received into the privileges of the family of God. Even this early process is preceded by God’s adoption of the wretched castaway, and the cleansing is done by God himself. It is as when a miserable child of the street has been taken by a charitable person into his own home. The child cannot make itself clean. But the first act of the kind rescuer is to wash it. Christ cleanses from sin with his own blood. IV. THE IS CROWNED WITH . The poor wastling is not treated as a workhouse child or put to low drudgery. She is clothed in purest apparel and decked with rarest ornaments. So the prodigal is to wear the best robe and to have a ring on his hand. God does not save grudgingly or by halves. He does not content himself with plucking the brand from the burning. He gives royally of his best to the miserable sinners whom he has redeemed. The gospel promises glory as well as grace. V. THE RESCUE AND A NEW WITH GOD. According to the richly illustrative picture of Ezekiel, when the poor abandoned infant is grown up, her rescuer makes her his bride. God is often regarded as the Husband of his people. But here the picture is not of God marrying any human soul, but of his marrying the most abandoned. This illustrates his marvellous condescension. At the same time, it shows the supreme duty of fidelity to God on the part of the Church that has been rescued from so dire a fate and then raised to so great an honors. The renown of Israel. I. THE NATURE OF THIS RENOWN. 1. The renown of great deliverance. The fame of the escape from Egypt and of the overthrow of Pharaoh’s host in the Red Sea spread over the neighbouring lands, so that when the wandering tribes reached the borders of Canaan, they were known as a people marvellously favoured by God. The renown of the redemption by Christ is less appreciated by those who do not share in that redemption. Still it exists. It is a great thing to be among those on whom God’s pity has taken effect, and who have been saved from spiritual destitution. 2. The renown of glorious victory. Israel had made her way safely through the wilderness in spite of the arrows of Amalek and the wiles of Moab. She had crossed the Jordan and conquered Canaan. Since then, though often in adversity, she had ill the main triumphed over her enemies. The history of the Church is a history of victory over opposition and persecution. Often the faithless people of God have had to suffer shame for their sins. Still, on the whole, there has been success and victory. 3. The renown of acquired splendour. It is the beauty of the bride that is renowned. The wealth and wisdom of Solomon brought renown to Israel. For us the renown of Israel is that of her religion—the revelation of God that comes to us through her, and the beautiful stories of her saints and heroes. The Church of Christ has won such a renown through her "noble army of martyrs," and the charity and holiness of her less conspicuous children. II. THE OF THIS RENOWN. 1. It redounds to the glory of God. The bride of Ezekiel’s parable had been a wretched castaway. All her splendors of jewels and raiment came from the kindness of her rescuer. All the beauty of holiness in the saints of God is due to the grace of him who has redeemed them from a state of sin and ruin. 2. It attracts the admiration of men. Israel was envied and admired by the nations in the days of her prosperity. The true beauty and greatness of the Church win men to Christ, as her sin and shame hinder them. The gospel is preached by the renown of Christian lives. A good biography thus declares the truth on which the life it describes has been built. 3. It aggravates the shame of unfaithfulness. That so beautiful and famous a bride should degrade herself, and exchange renown for infamy by proving herself false to her husband, is most shameful. The old renown of beauty adds notoriety to the present disgrace of sin. Israel’s apostasy was the more scandalous because her previous condition had been famous. The fall of the Church would be doubly shameful after the glorious history of past achievements. Men who have borne a high character before the world will be marked with a stigma of the greatest contempt if they fall into notorious wickedness. 4. It preserves an ideal for restorations. The former glory may be recovered. We see in Christian history Types of character to which we should seek to restore the Church. Christ’s redemption will confer a higher beauty than that which was lost by Israel’s apostasy. (first clause, "Thou didst trust in thine own beauty") Trust in beauty. I. THE OF BEAUTY TEMPTS TO SELF-. 1. It is felt to be a pleasant endowment. The national beauty of Israel could not but please the people. Bodily grace and mental gifts are naturally valued by those who own them, for undoubtedly in themselves they are good. 2. It is flattered with admiration. The beautiful bride is renowned (see Ezekiel 16:14). This implies that her beauty was much spoken of. Such a fact could not but be pleasant to one who loved admiration. But the pleasure of receiving flattery is dangerous and deceptive. The person admired is likely to attach too much weight to it. 3. It is seen to be a means of influence. There is power in beauty. Admiration rules the admirer. The person who is fawned upon by flattering neighbours seems to exercise a certain power over them. II. THIS TRUST IN THE OF BEAUTY IS . 1. The beauty is not an original possession. The beauty of the bride was developed through the kind treatment of her rescuer. The gifts and possessions of Israel were not won by her powers, but conferred by the providence of God. Christian attainments are all endowments of Divine grace. To trust these things to the neglect of him from whom they come, and even to claim them as original resources, is to lean upon a falsehood. This must fail. 2. The beauty is fleeting. Nothing is so fragile. When it is most needed it may be found to have departed. To trust it is to lose it (see Ezekiel 16:39). 3. The beauty is feeble. Beauty is not strength. A gorgeously clad army may suffer ignominious defeat in the day of war. Grace and attractiveness in speech and bearing do not signify strength of character. The most winning people may be the most helpless when energy and determination are in requisition. III. TRUE IS FOUND ONLY IN LOOKING AWAY FROM SELF TO CHRIST. 1. It must come from the abandonment of self-trust. Even though we are flattered into believing great things of ourselves, taken at the very best, human strength and goodness fail before the assaults of sin. We have to learn that we are "miserable and blind and naked," and to give up the Pharisee’s boast for the publican’s only plea, "God be merciful to me a sinner!" owning that "all our righteousness is as filthy rags." 2. The needed security will be found in Christ. He is strong to save. even though he appears before us in the weakness of human suffering, and with the shame of his cross. At first we may exclaim, "He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him" (Isaiah 53:2). But in the end we can believe the promise, "Thine eyes shall see the King in his beauty" (Isaiah 33:17). For if we begin by trusting Christ’s saving strength in this world of sin and need, we shall afterwards behold his beauty and glory in the world of light. ("How weak is thine heart!") A weak heart. I. THE NATURE OF A WEAK HEART. It has certain characteristics. 1. Coldness of affection. The first ardor of love is forgotten, and has given place to a Laodicean indifference. It cannot be said that the soul has lost all interest in God. But the old passion has faded and left only the dull embers of a listless devotion. 2. Lack of energy. The weak heart beats feebly, and the person who is afflicted with it does not feel equal to any great exertions. There are souls in this condition of torpor. 3. Readiness to give way. The weak heart may be overstrained; its action may be depressed; or it may be excited to unhealthy palpitation. The soul that is similarly affected lacks stability. II. THE SIGNS OF A WEAK HEART. 1. Yielding to evil influences. If the heart were true to God, temptation would be harmless. It is the feeble soul that first falls. When a little fear depresses us, and a little worldly joy distracts from the love of God, the heart cannot be strong in its affection. The stout heart will stand out bravely against the agonies of martyrdom. Thus with the Christian, sin is always a sign of weakness in the first instance. 2. Failure in service. Apparent failure may indicate no weakness in God’s true servant. The best seed sown by the best sower will fail of fruitfulness if it fall by the wayside or on stony ground. Real failure is in ourselves—it is the giving up of earnest, faithful endeavour. This only comes from a weakness of love. When the heart beats strong and true to God, the service of the life does not flag. 3. Inability to repent. The true servant of God is sometimes found in sin. But he grieves over it, and seeks forgiveness with tears of anguish. When he despairs of recovery or will not exert himself to repent, he proves that his love is cold and his heart feeble. III. THE OF A WEAK HEART. We have every reason to love God with all our heart, and with a warmth and decision of character that nothing can shake, for we are embraced by his infinite love. The strong heart of God has cared for us in trouble and redeemed us in sin, and we can only measure his love by the preciousness of the gift of his Son. In view of the great love of Christ, proved to us by his death and Passion, any love short of the warmest and strongest sinews ingratitude on our part. Note, further, that weakness of heart is sinful on certain definite grounds. 1. God expects love in the heart, not merely obedience in the life. 2. God is not satisfied with measured devotion; he seeks a whole-hearted love. 3. Sin in the heart leads to sin in the life; for "out of it are the issues of life." IV. THE DANGER OF A WEAK HEART. 1. It provokes the wrath of God. It is an insult to the wonderful love of God that we should receive it with a half-hearted response. Christ says to all Laodiceans, "I would thou wert either cold or hot." In some respects weak-hearted devotion is worse than ardent enmity; for it confesses an obligation it does not satisfy. 2. It leads to death. The weak heart will become the heart of stone (Ezekiel 11:19). This degeneracy cannot stay in its present stage. When love to Christ cools, it is on its way to extinction. Ezekiel 16:32 The shameful sin of apostasy. Apostasy is repeatedly compared to adultery by the Old Testament prophets, but the comparison is nowhere so full and powerful and even appalling as in this long sixteenth chapter of Ezekiel, which consists in an elaborate indictment of Israel on that terrible charge. A mealy mouthed modern fastidiousness resents this style of describing sin as though to name it were more shameful than to commit it, for the fact of apostasy from God is by no means excluded when the old name for it is condemned as too coarse for polite society. It may be well for us to brace up our nerves to endure the strong words on the sin of unfaithfulness to God which the inspired messengers of Jehovah felt themselves impelled to utter. In what respects, then, may apostasy be compared to that shameful thing, adultery? I. IT A BETWEEN GOD AND HIS PEOPLE. That relation has been described with graphic pictures in the preceding verses. God had. chosen Israel in her forlorn condition as a miserable castaway chard, reared her in kindness, and then adorned her with splendour and taken her home to himself as his bride. In like manner, all God’s people have been first found by him, and then brought into the closest bonds of union with himself. Such a union with God is like marriage, because it implies (1) love; (2) close fellowship; (3) a sacred and indissoluble tie. II. IT IN TO GOD. The people of God are not at liberty to leave him whenever they choose. 1. Love should bind them. There is no such thing as innocent "free love" under any circumstances; for love always implies obligations. Its bonds may be soft and silken, but they are strong and sacred. God’s love to us, accepted by us, carries with it a duty of gratitude and loyalty. 2. The pledges of faith must ever bind God’s people to the duty of cleaving to him. When we accept the blessings of the gospel we enter into a covenant relation like that of marriage vows. III. IT SPRINGS FROM TO A LOWER LOVE. God’s people do not forsake him from weariness or without motive. But some fatal fascination lures the heart of the foolish wife from her true husband. In the case of Israel this was the sensuous and florid idolatry of the Canaanites, with its coarse, cruel, lustful charms. Anything that draws us from God by counter attractions is an "idol of the heart." Money, pleasure, power, success, may thus deceive and destroy. Yet a prior condition of unfaithfulness is the failing of love to God. "How weak is thine heart!" IV. IT IS A GREAT SIN. Adultery is confessedly a black and awful sin, standing side by side with murder, as a horror of great wickedness. So, according to the Hebrew prophets, is unfaithfulness to God. As we are not free to forsake hint who has inn chased us at the great cost of his own Son, and to whom we are doubly bound by the ties of our own vows, to "change our mind" in this matter and fling up our religion is not a light affair of private convenience. In the sight of God it is adultery. V. IT IS A SOURCE OF SHAME AND SORROW. No sin is so shameful as that of adultery, and none brings in its train such heart-rending sorrow. 1. It is shameful to be unfaithful to God; for it outrages the deepest instincts of the soul and violates the secret sanctuary of life. 2. It is certainly a source of bitter sorrow, if not now, yet hereafter; for it means banishment from the home of heaven, with the pangs of remorse to gnaw like a worm, long after the short pleasures of sin have sunk to ashes. How God’s anger ceases. I. IT CANNOT CEASE WHILE THE CAUSE FOR IT REMAINS. An irascible person is provoked to wrath by slight causes; but inasmuch as his anger springs chiefly from his own fiery disposition, the cooling of passion allays the rage of wrath, even though circumstances remain unchanged. But God is "slow to anger" (Psalms 103:8); he is not wrathful by nature, because in essence he is love. But the anger which is slow to begin is the more deep and terrible, as it does not arise without adequate reason. Further, a weak person may tire of his anger, even though the cause of it remains unchanged. An explosion of wrath exhausts him. He has not the energy for sustained anger. The fire simply burns out. But this cannot be the case with the great, the unexhaustible nature of God. God is ever the same, always true, just, active. Therefore so long as the cause for anger is unchanged, the anger too must remain. "God is angry with the wicked every day" (Psalms 7:11). As long as men continue in sin, so long must God abide in wrath. An eternity of sin must, be accompanied by an eternity of Divine anger. II. IT WILL CEASE WHEN THE OBJECTS OF IT ARE . This appears to be the terrible goal of the text. Gracious as it reads in word, the purport of it is most fearful. It stands between passages of denunciation and condemnation; it cannot describe a kindly cessation of wrath. The anger of God will burn till it has nothing further to consume. Then his fury will rest. Thus it was with Israel nationally. The people were swept away, consumed off the land. Only a "remnant" was spared, a mere stump of the old tree, from which new growths could sprout. We see no more of God’s anger against a man when he has been killed. If nothing were interposed for the saving of his soul, the natural consequence of sin run out to its extremity would be destruction. Then God would cease to be angry with the sinner, for the plain reason that there would be no sinner left against whom his wrath would be called forth. III. IT WILL CEASE WHEN THE CAUSE FOR IT CEASES. There is another way by which the anger of God may be allayed. He is not desirous to see his children destroyed, for he is merciful and gracious. When sin is pardoned, God’s fury towards the sinner rests and his jealousy departs. But this pardon does not depend only on the will of God, or he would forgive all his children. 1. It is dependent on repentance. So long as the soul persists in impenitence, God’s anger cannot cease to burn. It is not simply a question of the amount and guilt of the sin which first provoked God’s wrath. The continued impenitence is virtually a prolongation of the guilt. But when the sinner truly repents, God’s anger abates. 2. It is also dependent on Christ’s atonement. We are able to read the words of Ezekiel with a more hopeful meaning than that which the prophet seems to have put upon them, because "we have an Advocate with the Father, Jesus Christ the righteous; and he is the Propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:1, 1 John 2:2). We read that "the mercy of the Lord eudureth forever," but never that the anger of the Lord endureth forever. On the contrary, "He will not always chide, neither will he keep his anger forever" (Psalms 103:9). Still, God only ceases to be angry either because sin destroys the sinner or because God destroys the sin. Remembering the days of youth. I. IT IS NATURAL TO THE DAYS OF YOUTH. The fact that Israel has not done so is remarked on as something strange and unbecoming. Memory is a marvellous possession at which the materialist stumbles, for it involves that mystery, personal identity. We can not merely recall the scenes of bygone years, but, what is more wonderful, we can detect the connecting link of personality that runs through those scenes. Each one of us can say, "I was there in that dreamlike past." Now, while all memory thus recalls the personal past, the memory of our early days does this with peculiar vividness. As time runs out while intermediate scenes are but faintly impressed on the mind and tend to fade off rapidly, the early days remain stamped upon the memory with indelible portraiture. Thus the old man looking across the near past with growing forgetfulness, is able to call up the most vivid recollections of his childhood, as one may look across a valley that lies wrapped in mist, and see the mountains in the far distance rising beyond it sharp and clear. Whatever else we forget, it is most unnatural not to remember the days of our youth. "Sweet memory, wafted by thy gentle gale, Oft up the stream of time I turn my sail To view the fairy haunts of long lost hours, Blest with far greener shades, far fresher flowers." (Rogers.) II. IT IS WISE TO THE DAYS OF YOUTH. There is no use in simply lamenting lost happy days, especially as we are likely to view them in the delusive glamour of a fond affection. There can be little good in exclaiming, with Coleridge— "When! was young! When I was young! Ah, woful when!" But there is a wise and helpful use of the memories of youth. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 17:2 Put forth a riddle, etc. Again there is an interval of silence, till another theme is suggested to the prophet’s mind and worked out elaborately. This he describes as a "riddle" (same word as the "dark speeches" of Numbers 12:8, the "hard questions" of 1 Kings 10:1). It will task the ingenuity of his hearers or readers to interpret it, and so he subjoins (Ezekiel 17:12-24) the interpretation. That interpretation enables us to fix the occasion and the date of the prophecy. It was the time when Zedekiah was seeking to strengthen himself against Nebuchadnezzar by an Egyptian alliance. Ezekiel 17:3 The eagle with great wings and long pinions (Revised Version) probably the golden eagle, the largest species of the genus—stands for Nebuchadnezzar, as it does in Jeremiah 48:40; Jeremiah 49:22. In Isaiah 46:11 the "ravenous bird" represents Cyrus. Possibly the eagle head of the Assyrian god Nisroch (2 Kings 19:37; Isaiah 37:38) may have impressed the symbolism on Ezekiel’s mind. A doubtful etymology gives "the great eagle" as the meaning of Nisroch. The divers colours indicate the variety of the nations under the king’s sway (Daniel 3:4: Daniel 4:1). If the cedar was chosen to t,e the symbol of the monarchy of Judah, then it followed that Lebanon, as the special home of the cedar, should take its place in the parable. Possibly the fact that one of the stateliest palaces of Solomon was known as the "house of the forest of Lebanon" (1 Kings 7:2; 1 Kings 10:17, 1 Kings 10:21) may have made the symbolism specially suggestive. The word for highest branch is peculiar to Ezekiel (here and in verse 22). The branch so carried off was carried into "a land of traffick" (Hebrew, LXX; and Vulgate, "a land of Canaan," the word being generalized in its meaning, as in Ezekiel 16:29), i.e. to Babylon, as pre-eminently the merchant city of the time. This, of course, refers to Nebuchadnezzar’s deportation of Jeconiah and the more eminent citizens of Jerusalem (2 Kings 24:8-15). Ezekiel 17:5 The seed of the land is Zedekiah, who was made king by Nebuchadnezzar in Jeconiah’s place. The imagery of the willow (the Hebrew word occurs here only) seems suggested by Ezekiel’s surroundings. No tree could stand out in greater contrast to the cedar of Lebanon than the willows which he saw growing by the waters of Babylon (Psalms 137:2, though the word is different). The choice of the willow determined the rest of the imagery, and the fruitful field and the great or "many" (Revised Version) waters represent Judah, possibly with reference to its being in its measure a "land of brooks of waters," of "fountains and depths," of "wheat and barley and wine" (Deuteronomy 8:7-9; Deuteronomy 11:10-12). The kingdom of Zedekiah, i.e; was left with sufficient elements for material prosperity. That prosperity is indicated in verse 6 by the fact that the willow became a vine. It was of "low stature," indeed, trailing on the ground. It could not claim the greatness of an independent kingdom. Its branches turned toward the planter (verse 6); its roots were under him. It acknowledged, that is, Nebuchadnezzar’s suzerainty, and so, had things continued as they were, it might have prospered. Ezekiel 17:7 The other great eagle is, of course, Egypt, then under Apries, or Pharaoh-Hophra (Jeremiah 44:30). We note the absence of the "long pinions" and the "many colours" of the first eagle. Egypt was not so strong, nor did her sway extend over so great a variety of nations as Babylon. To that eagle the vine bent its roots, i.e; as in Ezekiel 17:15, Zedekiah courted the alliance of Pharaoh, and trusted in his chariots, lie was to water the vine, which so turned to him from the beds of her plantation (Revised Version). Ezekiel 17:8 Ezekiel repeats, as justifying Nebuchadnezzar’s action, that his first intention had been to leave Zedekiah under conditions which would have given his kingdom a fair measure of prosperity. The vine might have borne fruit. Ezekiel 17:9 The prophet, like his contemporary Jeremiah (Jeremiah 37:7), like his predecessor Isaiah (Isaiah 30:1-7), is against this policy of an Egyptian alliance. The question which he asks, as the prophet of Jehovah, implies an answer in the negative. The doom of failure was written on all such projects. The he of the next question is not Nebuchadnezzar, but indefinite, like the French on. For leaves of her spring, read, with the Revised Version, fresh springing leaves; or, the leaves of her sprouting. The Authorized Version and the Revised Version of the last clause seems to assert that Nebuchadnezzar would have an easy victory. It would not take great power or much people to pluck up such a vine from its roots. I adopt, with Keil and Hitzig, the rendering, not with great power or much people will men be able to raise it up from its roots; i.e. no forces of Egypt or other allies should be able to restore Judah from its ruins. Its fall was, for the time, irretrievable (comp. verse 17). Ezekiel 17:10 The question, Shall it prosper? comes with all the emphasis of iteration. The east wind is, as elsewhere, the symbol of scorching and devastating power (Ezekiel 19:12; Hosea 13:15; Jonah 4:8; Job 27:21). For furrows, read beds, with Revised Version. In the ease of the Chaldeans, who came from the east, there was a special appropriateness in the symbolism. Ezekiel 17:12, Ezekiel 17:13 The parable has been spoken. Ezekiel, after the pause implied in verse 11, now becomes its interpreter. And that interpretation is to be addressed to the "rebellious house" (Ezekiel 2:3, Ezekiel 2:6) among whom he lived. Probably even among the exiles of Tel-Abib there were some who cherished hopes of the success of the Egyptian alliance, and of the downfall of the power of Babylon as its outcome. The tenses are better in the indefinite past—"came," "took," "brought," and so on in verse 13. The history of Jeconiah’s deportation and of Zedekiah’s oath of fealty (2 Chronicles 36:13) is recapitulated. He dwells specially on the fact that the mighty of the land had been carried off with Jecoutah. It was Nebuchadnezzar’s policy to deprive the kingdom of all its elements of strength—to leave it "bare." Even masons. smiths, and carpenters were carried off, lest they should be used for warlike preparations (2 Kings 24:16). It could not lift itself up. It was enough if "by keeping its covenant" it was allowed to stand. Ezekiel 17:15 That they might give him horses. The "chariots and horses" of Egypt seem, throughout its whole history, to have been its chief element of strength. See for the time of Moses (Exodus 14:7), of Solomon (1 Kings 10:28, 1 Kings 10:29), of Rehoboam (2 Chronicles 12:3), of Hezekiah (Isaiah 31:1: Isaiah 36:9). Shall he prosper? What had been asked in the parable is asked also, in identical terms, in the interpretation. Ezekiel presses home the charge of perfidy as well as rebellion. Like Jeremiah, he looks on Nebuchadnezzar as reigning by a Divine right. Ezekiel 17:16 Ezekiel repeats the prediction of Eze 12:13. The prison in Babylon, under the eye of the king against whom he had rebelled; this was to be the outcome of the alliance with Egypt. The prophecy was probably written when the hopes of Zedekiah and his counsellors were at their highest point, when the Chaldeans had, in fact. raised the siege in anticipation of the arrival of the Egyptian army (Jeremiah 37:5-11). Ezekiel, like Jeremiah (loc. cit.), declared that the relief would be but temporary. Ezekiel 17:17 By casting up mounts, etc.; better, with the Revised Version, when they cast up mounts. The words describe the strategical operations, not of the Egyptians against the Chaldeans, but of the Chaldeans, when they recovered from their first alarm, against Jerusalem (2 Kings 25:1; Jeremiah 39:1). The Egyptians, Ezekiel predicts, would be powerless to prevent that second and decisive siege. In verses 18, 19 the prophet emphasizes the fact that this would be the just punishment of Zedekiah’s perfidy. Ezekiel 17:20 The words receive a special significance as being identical with those which Ezekiel had uttered in Ezekiel 12:13, with the addition that the sin against Nebuchadnezzar as the vicegerent of Jehovah, was a sin against Jehovah himself as the God of faithfulness and truth. There, in Babylon, the real character of his sin should be brought home to the conscience of the blind and captive king. What follows in Ezekiel 12:21, in like manner, reproduces Ezekiel 12:14, Ezekiel 12:15. Ezekiel 17:22 From the message of deserved chastisement the prophet passes to the promise of restoration. The cedar of Israel is not dead. Jehovah would, in his own time, take the highest branch, tender and slender though it might be, the true heir of David’s house, and deal with it far otherwise than the Chaldean conqueror had done. The latter had carried off the branch to the "land of traffick"—sc. had brought Jeconiah to Babylon. Jehovah would plant his branch upon the "mountain of the height of Israel" (Isaiah 2:2; Micah 4:1). It was not to be as a willow in a low place, but to flourish, true to its origin as a cedar, so that "all fowl of every wing" should dwell in the shadow of its branches (comp. Ezekiel 31:3-9, where the same imagery is used of Assyria; and Matthew 13:32). As with like prophecies in Isaiah 11:1 and Isaiah 53:2 (where the "tender one" finds a parallel), the words paint an ideal never historically realized, but finding a partia1 fulfilment in Zerubbabel and the rebuilding of Jerusalem and the temple, merging in the still unfulfilled vision of the kingdom of the Messiah and the restoration of Israel. To Ezekiel, as to other prophets, it was not given to know the times and the seasons, or even the manner of the fulfilment of his hopes; and when he uttered tile words, the vision may have seemed not tar off, but nigh at hand. Ezekiel 17:24 All the trees of the field, etc. As the cedar of Lebanon stands here for the royal house of David, so the other "trees" represent the surrounding nations, who are thought of as witnessing, first the strange prostration, and then the yet stranger resurrection of the house and the might of Judah and Israel. The thought, which reproduces that of 1 Samuel 2:7, finds an echo in Luke 1:51, Luke 1:52. Another echo of the words may, perhaps, be traced in the "green tree" and the "dry" of Luke 23:31. Here then, also, as in Luke 16:1-31; the utterance which begins with judgment, ends in mercy. Behind the picture of the blind, discrowned king the prophet sees that of the Divine ideal King in the fulness of his majesty and power. . A riddle and a parable. In the present instance the riddle and the parable are one, the riddle being expressed in the form of a parable. Both of these oblique forms of expression are characteristic of Oriental literature, and appear frequently in the pages of the Bible. Let us consider their advantages. I. THE RIDDLE. This is not a mere puzzle to amuse; nor is it propounded to vex and perplex the listener. Unlike our idle conundrum, it has a grave purpose. 1. To arrest attention. Ezekiel was required to prophesy to people with blind eyes and deaf ears (Ezekiel 12:2). The methods of direct instruction had failed to impress his somnolent hearers. Called upon to try more rousing means, the prophet now launches into parables and riddles. Novelty of method may be desirable in the expression of old familiar truths. It is useless to preach if we have not the ears of the audience. Yet it is dangerous to shock reverence by frivolous eccentricity. There was nothing frivolous in Ezekiel’s riddle,—it was grave, and even sublime; neither was there anything eccentric about it,—it followed a recognized method. 2. To provoke thought. While a direct statement may not be strongly grasped just because it is intelligible in a moment, an oblique phrase, which demands thought for the understanding of it, may sink the deeper into the mind. It is not only requisite that we should see the truth; we need also to take bold of it. An easy comprehension of it does not satisfy all its demands, and we should not only think about it, but think our way into it, using our own minds. Truth that is thus held is most truly our own possession. 3. To endure. The riddle will be easily remembered and readily transmitted. Truth is not the private property of its discoverer nor of his first hearer. It is the heritage of all; it claims eternal remembrance. We want to make the teaching of it tell and stay. II. THE PARABLE. Ezekiel’s riddle was thrown into the form of a parable. Usually the riddle appears to have been of the character of a parable, though perhaps, as a rule, more brief and less easily interpreted than an ordinary parable; e.g. compare Samson’s riddle with Jotham’s parable (Judges 14:12 and Judges 9:7-15). The one is curt and enigmatical; the other fuller and more easily understood. The parabolic form of speech has its own peculiar advantages. Sharing the three advantages of the riddle already discussed—i.e. arresting attention, provoking thought, and enduring—though in a milder form when the parable is simpler and less concise than the riddle, it is compensated for any apparent inferiority to the riddle in these respects by the possession of certain good points of its own. Let us consider its special mission. 1. To take possession of the imagination. The parable appeals to the pictorial faculty. It handles truth on its poetic rather than on its philosophical side. It is therefore realistic, for nothing is so realistic as poetry, nothing so paints upon our inward eye the things it is describing in words. Now, it is not enough that we should understand the truth in word and naked idea. We want to see it, to handle it, to feel the glow and power of its presence. 2. To connect truth with present facts. The parable brings heaven down to earth. When dealing with earthly things it draws them into relation with nearer objects. Thus it shows that the subjects it treats of are closely connected with us. Theology is too much discussed as though it belonged to the star Sirius. Parables remind us that it belongs to our earth. Following analogies with nature and life, they indicate links of connection between the material and the spiritual, between nature and God, and also between nature and man. Ezekiel 17:3-10 The parable of the two eagles. I. THE FIRST EAGLE AND THE CEDAR. The eagle is the King of Babylon. The cedar is the house of David. Nebuchadnezzar cut off the topmost twigs of this tree when he deported Jehoiakim and his court to Babylon. 1. God uses powerful instruments. The eagle is the king of birds. The one here described is of exceptional splendour, with variegated plumage (Ezekiel 17:3). Nebuchadnezzar was the most powerful monarch of his age, and he carried with him the glory of conquest over various nations, together with those resources which he drew from them which added to the sweep of his mighty wings of victory. Yet this awful tyrant was a puppet in the hands of the King of kings, who used him to work out deep designs of providence. 2. Earthly greatness is no security against ruin. The house of David was great, ancient, and glorious, like a cedar of Lebanon among the trees of the forest. No cattle of the field could pluck the topmost twigs that waved proudly in the wind. But the eagle swooped down upon them, tore them off, and bore them away to his distant eyrie, with greater ease than if they had been obscure boughs of lowly shrubs. The greatness of the house of David did not protect Jehoiakim against Nebuchadnezzar when the Babylonian monarch seized that wretched king and carried him captive to Chaldea. There is an earthly exaltation which springs from the favour of Heaven. Yet when that favour is lost, all its former glory will not save it. Let no one boast in his privileges and attainments; they are flimsy shields before the fiery darts of judgment. II. THE SECOND EAGLE AND THE VINE. This eagle is Pharaoh of Egypt. The vine is Zedekiah, whom Nebuchadnezzar set up as king in Jerusalem in place of Jehoiachin. 1. It is better to be fruitful than famous. If Zedekiah had acted wisely he might have had a sale, though a humble, reign. He could no longer rule in pride, like Jehoiakim before him, as the top twig of a glorious cedar; but as a lowly young vine, feeble and small, he might bear good fruit. A humble, useful life is better than one of proud pretensions, and safer too; for the vine would not have attracted the destroying eagle if it had grown in quiet. 2. The feeble are tempted to seek inefficient help. The vine appealed to a second eagle. Zedekiah sought an alliance with Pharaoh. This was bad policy, for it was certain to provoke the vengeance of Babylon, and then even the might of the ancient empire of Egypt would be unequal to cope with the enraged power from the Euphrates, even if Pharaoh proved true to his alliance in the hour of need. But Zedekiah was more than politically foolish. He had lost faith in God, the one sure Protector of Israel. Men trust to policy, money, friendship, etc. But no earthly alliance will save in the hour of greatest need. 3. Confidence in a worthless defence will lead to ruin. The vine had better never have appealed to the second eagle. Zedekiah suffered grievously through leaning on Egypt. If we turn from our true Refuge to any earthly supports, we shall not only find them fail us; we shall also provoke wrath and judgment. Deceitful cunning will only aggravate the fate of the sinner. Zedekiah’s treachery made his doom the more certain. Shall it prosper? I. IS SOUGHT AFTER. False ideas of prosperity may blind us as to its true nature. There is a prosperity which none need covet, a swollen worldly success that leaves the soul starved, barren, and sapless. It may be more blessed to suffer from the stimulating shocks of adversity than to be surfeited with such a false prosperity. But real prosperity is naturally and rightly desired. No one ought to be content to make shipwreck of life. We may not attain to the objects which we set before ourselves, and we may never realize any very great success in the eyes of men. But that our lives should break up in ruin is of all things most to he deplored. The question, "Shall it prosper?" is thus to be asked with natural anxiety. We may ask it in regard to (1) the soul; (2) the Church; (3) a specific enterprise. II. MAY BE EASILY MISSED. The vine in the parable did not prosper. Zedekiah’s diplomacy was a failure. Many men make shipwreck of life. Churches sink into deadness. The inquiry should go back to the possible causes of failure. 1. A false aim. Zedekiah thought only of his own throne. He did not give evidence of the genuine patriotism which would have preferred the welfare of the nation to his own safety. Selfishness may win worldly success. But it is certain to starve the roots of soul prosperity. 2. A false trust. Zedekiah trusted to Pharaoh instead of God. If we are looking for prosperity in any region to the neglect of our trust in God, we are courting failure, for with him are the issues of life. 3. A false character. Zedekiah not only leaned upon a broken reed in trusting to Egypt; he acted treacherously in so doing. Deceit is fatal to the soul. Fraud never secures true prosperity, though it may win earthly pelf. III. NEED NOT BE MISSED. Here, again, we must bear in mind the nature of true prosperity. We cannot all be rich or successful in earthly enterprises. But no soul need be wrecked, for it is within the power of all to attain to a life which shall be reckoned successful in the sight of God. We should see to it that we have the secret of this prosperity. 1. Living for God. This will give us a right aim. The soul that lives for self, for the world, for any lower aim, is running for the rocks. But no one who truly lives for God can utterly fail. 2. Trusting in God. It is not easy to pursue this high aim; indeed, it is impossible to do so without the aid of Divine grace. The life of faith is the only perfectly prosperous life. The heroes of faith whose fame is celebrated in Hebrews 11:1-40. were all of them truly successful, though many of them suffered and some died as martyrs. IV. IS WORTH ABOUT. Ezekiel’s question is pertinent. Everything else may look fair, but if this vital question receives a negative reply, all the other points of excellence count for nothing, or even tell against us in mockery of the one fatal flaw. The life may be comfortable; the Church may be sound and orthodox, or popular and attractive; the plan of work may be clever and original. But what is the use of all these pleasant features if they are to end in failure? Ezekiel 17:18, Ezekiel 17:19 The broken covenant. In turning to Egypt for protection Zedekiah had broken faith with Nebuchadnezzar; but he had done worse, for he had broken the covenant between God and the house of David. I. TO MAN IS TO GOD. All sin against man is also sin against God. The second table of commandments lies upon the first, and a breach of the one involves a breach of the other. David confesses that he had sinned against God, and God only (Psalms 51:4), though his crime was directly committed against Uriah the Hittite. The penitent prodigal charges himself with having sinned against heaven as well as before his father (Luke 15:18). God enters into all earthly arrangements. The oath is a direct call upon God to do this; but without any such solemn appeal God cannot but take note of all we say and do, and as the Guardian of truth and justice he will consider any earthly unfaithfulness as wrong against himself. II. THOSE WHO ARE PLEDGED TO THE SERVICE OF GOD ARE TO HIM WHEN THEY ARE TO THEIR FELLOW MEN. Zedekiah was the king of a covenant nation, and his throne was bound by God’s solemn covenant with David. He was, therefore, in an especial sense a servant of God. If the servant behaves ill in the world his Master must take note of the fact. It is a wrong against the Master, who is dishonoured by his shameful conduct. When a professedly Christian man shows a lack of integrity before the world, his sin is intensified by contrast with his high profession. It is bad for the common person to be faithless, but when a knight of honoured title shows the same failure of character, he brings disgrace upon his order. If one who stands before men as a Christian proves himself to be dishonourable in business, he injures the holy Name of his Master, and he breaks faith with the God whom he has promised to serve. III. TO A WITH GOD IS A HEINOUS SIN. The Jews were peculiarly privileged; therefore their sin was especially guilty. They were bound to fidelity by exceptional pledges; their disloyalty was, therefore, the more culpable. Christians now stand in the ancient position of the Jews. 1. Christians are peculiarly privileged. They not only receive the general mercies of God which all men may share. They are partakers of his choicest covenant blessings. Jesus Christ, who has pledged the new covenant in his blood, has brought with it the highest blessings. For Christians to fall into sin is doubly guilty. 2. Christians are especially pledged. If we take the Christian name we incur the Christian obligations. The vows of God are then upon us. We are pledged to loyalty to Christ. It is no common sin to break vows of Christian service. The prophet called this sin in Israel adultery. It carries the shame and guilt of that outrage on honour. Ezekiel 17:22, Ezekiel 17:23 Christ, the new Cedar. After words of darkness and ruin, there appears the wonderful Messianic prophecy of restoration and future blessings. Sometimes this prophecy is expressed in general terms; but here the personal Messiah is distinctly predicted under the image of a shoot taken from the fallen cedar. I. THE OF THE NEW CEDAR. 1. It is a cutting from the old cedar. That proud and once venerable tree has been cruelly torn by the fierce eagle. One of its topmost twigs has been carried away, for Jehoiachin has been taken to Babylon. But another shoot from the same tree is destined to a glorious future. Christ is of the stock of David. He is called God’s Servant, "the Branch" (Zechariah 3:8). The people hailed Jesus as the "Son of David" (Matthew 20:30). Christ comes as a King, and he comes to fulfil God’s ancient promises to David. He unites the present to the past, and accomplishes in himself what the throne of David had failed to attain. 2. It appears as a slender twig. It was said of the Christ, "He shall grow up before him as a tender plant, and as a root out of a dry ground" (Isaiah 53:2). Jesus entered the world in the lowly estate of the infant Child of a poor woman, and his earthly life was one of humiliation and slight visible achievements. 3. It is planted on a mountain. (1) At Zion. Christ appears on the holy hill of Zion. He was welcomed with hosannahs as he went up to Jerusalem. His truth first shone out of Judaism, and for the benefit of the people of Zion. (2) In exaltation. Christ was exalted by God, although he presented a humble appearance to men. (3) In a conspicuous place. Christ appeared openly before men. His gospel is for the world. II. THE GROWTH OF THE NEW CEDAR. 1. It is to grow in size. It shall bring forth boughs. The cutting becomes a cedar tree. The mustard seed grows into a great tree. Christ not only grew in stature, wisdom, and grace as a Child (Luke 2:14). He grew in power afterwards, being made perfect by the things that he suffered (Hebrews 5:8, Hebrews 5:9), and being exalted to the right hand of God on account of his great self sacrifice at the cross. Christ continues to grow in the extension of his kingdom, in the progress of the Church, which is his body. 2. It is to be fruitful. "And bear fruit." This cedar is to share the merits of the vine. Great as the monarch of Lebanon is it is to be fruitful as the tender plants of the vineyard. Christ is not only great and exalted, and ever growing in the power of his kingdom. He gives out grace. His fruit is for the healing of the nations. He is the Bread of life, and his people feed upon him. Christianity is not merely a big success, like Mohammedanism. It is a blessing to the world as beneficent as it is victorious. The great Oriental monarchies were destructive, bringing a blast from the desert over the countries they conquered. The kingdom of heaven is healthful and fertilizing, promoting goodness, enterprise, civilization. We donor simply admire a great Lord in his solitary grandeur, like some awful, barren, Alpine peak. We are grateful to One who is as a fruitful tree. 3. It is to afford shelter. The birds are to roost in its branches, and take refuge from the storm under its foliage. So was it to be with the mustard tree (Matthew 13:31). (1) Christ is a Refuge. (2) His shelter is for all who need him, as under the cedar "shall dwell all fowl of every wing." The great reversal. The great tree is to be cast down and withered, while the lowly growth is to be planted on high, and is to flourish. This was true of Zedekiah and Christ, as of Saul the king and David the shepherd. It is recognized in the Magnificat (Luke 1:52); for the lowly Mary of Nazareth is honoured, when the great families of Jerusalem are slighted. The principle that it illustrates is pointed out by Christ, who tells us not only the general truth that "the first shall be last, and the last first," but also its moral justification. "Whosoever shall exalt himself shall be abased, and he that shall humble himself shall be exalted" (Matthew 23:12). I. THE FACT OF THE GREAT . 1. The humiliation of the great. This takes two forms. (1) Lowered rank. The great cedar is to be cast down. Shame follows honour. (2) Exhausted resources. The green tree is dried up. Earthly prosperity is followed by misery, the fulness of resources by penury. 2. The exaltation of the low. This also takes two forms, corresponding to the humiliation. (1) Higher rank. The low tree is exalted, and the twig becomes a mighty cedar. So the lowly Jesus becomes the great Christ, and the humble servant of God is raised to heavenly glory. (2) Improved condition. The dry tree flourishes. The once depressed good cause lifts up its head and becomes prosperous. This was seen in the growth and success of early Christianity after the shame of the cross, and the consequent depression of the earthly state of Christ’s disciples. Jesus Christ predicted a similar great reversal in the future judgment of the world. II. THE CAUSE OF THE GREAT . 1. It is attributed to God. He it is who makes great, and he also makes low. The most lofty rank is not above the reach of his terrible hand of justice; the lowest estate is not beneath his condescension. The great sweeper providence embraces all men. 2. It is conditioned by human character. God is not capricious. He does not grudge prosperity to his children. There is no Nemesis threatening human success apart from that of justice against wrong doing. Innocent prosperity is not regarded with disfavour by God. The selfish envy with which the unfortunate are tempted to pursue their more happy brethren can find no justification in the ways of God. On the other hand, present misfortune is not in itself a ground for future favour, though it may be a plea for simple pity and needful mercy. The high are not east down just because they are high, nor are the low exalted solely because they are low. Christ has given us the secret of the great reversal in the passage already quoted, viz. humiliation is to be the punishment of self-seeking, and exaltation is to be the reward of self-sacrifice. That is the great lesson which St. Paul draws from the cross of Christ (Philippians 2:4-11). III. THE OF THE GREAT . "All the trees of the field shall know," etc. God’s providential judgment is public; so will the great judgment be. 1. The shame of the fall of the great cannot be hidden. High reputations have been trampled in the mire. 2. The fame of the exaltation of the low will not be kept secret. 3. These facts contain warning lessons for the proud and self-seeking, and encouragement for the humble and unselfish. They are meant to be noted. 4. They glorify God, who thus shows himself just and good, and mighty against the strong. BY J.R. THOMSON Ezekiel 17:4 A city of merchants. An apt designation this of Babylon the great, the very centre and emporium of commerce in the East. The deportation of the chief men among the Jews from their own land to Mesopotamia is pictorially described under the similitude of the highest branch of the cedar of Lebanon carried by the great Assyrian eagle away Eastward "into a land of traffic" and set in "a city of merchants." The description of Babylon is applicable to the great centres of population in our own and other lands, which serve both to concentrate and to diffuse the products which constitute so large a part of the wealth of the world, and which minister to human convenience and luxury. As an important factor in civilization, such cities should be considered in the light of reflection and religion. I. CITIES ARE AN OF A DEEP-SEATED OF HUMAN NATURE. There are, indeed, impulses which estrange and isolate men; but there are others which draw them together. We are by nature social; we have natural sympathies; we depend one upon another; we only live intellectually and morally in virtue of our mutual intercourse. Not only so; men find their interest and pleasure in close associations of various kinds. It is to their mutual advantage to gather together for the interchange of services. Thus it is in accordance with laws imposed upon our constitution by the Maker of all that men gather together in cities. In such populous centres the busy and active, the laborious and the influential, find scope for the exercise of their powers. Craftsmen and tradespeople, the bees of the social hive, spend in town life almost the whole of their earthly existence. And even those whose vocation is more distinctively intellectual, and who prefer retirement and quiet, still do not allow themselves to be cut off from the busy haunts of men; but ever and anon plunge, if but for a brief season, into the rapid, whirling tide of humanity that sweeps through their country’s capital. II. CITIES ARE THE SCENE OF VERY VARIED AND OF OF MIND WITH MIND. As compared with those engaged in rural pursuits, the dwellers in cities are quick and enterprising. They are brought more frequently into contact with one another, and each man meets daily a far richer variety of character. They are more ready to take in new ideas and to form new habits. In cities there are great contrasts. The life of the farm labourer and that of the country gentleman are not so contrasted as the life of the artisan and that of the merchant. In civics wealth and luxury are side by side with poverty and wretchedness. The poor have fewer to care for them, and the rich have fewer natural claims and responsibilities There is a rush and scramble for wealth and position, which renders a great city the natural theme of the cynic’s sniper and the satirist’s invective. Yet beneath all this there is much in city life which cannot but be regarded with interest and admiration; and the contempt which is felt for townspeople is often superficial prejudice. III. CITIES ABOUND WITH TO SIN. There is a bad as well as a good side to city life. In the race for riches there are many opportunities for theft, peculation, embezzlement, and forgery, and the widespread desire for rapid enrichment furnishes motives to which too many sooner or later yield. In a vast population provision is made for amusement and excitement, and for vicious gratification, and in this whirlpool multitudes of the young and heedless and pleasure seeking go down, never to emerge. There is in great cities a possibility of concealment, by which many are encouraged to form habits of self-indulgence and dissipation, from which they might in more favourable circumstances have been restrained by the gentle pressure of home influence and wholesome public opinion. No wonder that, when parents send a son to the metropolis to earn a living or to seek a fortune, their minds are distressed and anxious at the thought of the manifold temptations to which the child of many prayers is to be exposed. IV. CITIES ARE THE CENTRES AND SOURCES OF GREAT FOR BOTH GOOD AND EVIL. A great capital, the seat of government, of literature, of manufacture, of commerce, is often compared to the heart in the body, whence the streams of life flow constantly and regularly to reach the remotest extremity. In the great monarchies, empires, and republics of the world, how great a part has been played by the cities in which wealth and power have been concentrated, and by which national policy has been so largely shaped! How could the history of mankind be written without reference to Memphis, to Nineveh, to Babylon, to Rome, to Constantinople, to Paris, to London? Intelligence and wealth, luxury and vice, patriotism and public spirit, law and religion, spread from the great centres of population, industry, and prosperity, and affect the remotest regions. V. CITIES AFFORD FOR WORKS OF AND . They abound in enterprise and public spirit, and these may be employed as truly in the enlightenment and improvement of men as in the acquisition of wealth. They abound in population, and furnish persons of every grade of natural and acquired qualification for the several departments of Christian usefulness. They abound in wealth; and material means are necessary for the conduct of educational, philanthropic, and missionary plans. They have abundant means of communicating with localities near and far, which it may be desired to reach and affect for good; from them roads radiate to every part of the land, and ships sail to every port. These and other circumstances lead to the belief that our great cities will become in the future, even more than in the past, centres and ministers of blessing to mankind.—T. Ezekiel 17:5, Ezekiel 17:6 Prosperity in adversity. In figurative language Ezekiel describes the position of the remnant permitted by the monarch of Babylon to remain in the land of their fathers, and to pursue their industries in peace under their own rulers, enjoying the protection of the Eastern power. The lowly vine is suffered by the mighty eagle to take root in the soil, to spread, and to bear fruit, unmolested and in a measure prosperous. The prophet is aware of the foolish and treacherous conduct of his countrymen, who, instead of accepting and acquiescing in their lot, are intriguing with. the neighbouring state on the south, hoping that Egypt may come to their aid and deliver them from subjection to Babylon. A more false and foolish policy the helpless remnant could not have adopted; and it was a policy Jehovah, the King of nations, Hid not suffer to be successful. Even in their political adversity it was open to them to enjoy some measure of peace and prosperity. Their plotting was against their own interests, their own well being. I. A NATION’S IS BY DIVINE . God raiseth up one, and setteth down another. It is a foolish and superficial view of political affairs which they take who attribute the rise and fall of nations to chance and accident. The Lord reigneth. There is wisdom and righteousness in his government of the world. II. SHOULD BE AS A AND A FOR DAYS. They who see the hand of God in what happens to them will not be slow to believe that there is a purpose in human experience, and that this principle applies to communities as well as to individuals. There are lessons to be learnt in adversity which prosperity cannot teach. Schooled in the "waste, howling wilderness," Israel was made strong to enter and to possess the land of promise. The same principle has operated in the history of our own and of ether nations. III. THE WHICH IS EVEN IN MAY BE CHECKED AND BY AND . It was the policy of the remnant patiently to wait for better times; and it was their duty to observe the covenant into which they had entered with Babylon. The discontented vine which sought other patronage was to be plucked up and to wither. Increase of prosperity should not be sought by unlawful and forbidden means. IV. AND PATIENT OF MAY BE THE MEANS OF GOOD. The subject sons of Abraham might not be eminent and majestic as the cedar of Lebanon. But they might he as the fruitful vine, planted in a well placed and well guarded vineyard, which bears abundance of fruit, and does not enjoy its advantages and opportunities in vain.—T. Ezekiel 17:11-21 The sacredness of treaties. The Old Testament abounds in illustrations of the bearing of religion upon national and corporate life. In this passage of prophecy Ezekiel rebukes his countrymen for their disc, intent under the Assyrian rule, and for their treacherous intrigues with Egypt. Speaking in the name of the King of kings, he upbraids them for deliberate infraction of a covenant which they were bound to observe. He shows them that political action may be sinful, and that, when such is the case, the Divine Ruler will not suffer it to go unpunished. I. THE JUSTICE OF GOD IS IN . This was most evident in the case of Judah and Israel, who by their defection and apostasy incurred the righteous displeasure of the Almighty Ruler, and brought upon themselves the judgment beneath which, in the time of Ezekiel, they were smarting. The King of Babylon had come to Jerusalem, had taken the king thereof and the princes thereof, and had led them with him to Babylon; he had taken of the king’s seed, and had established him in authority over the remnant in the land, that the kingdom, though base, might stand. In all this the righteous hand of God was visible to every observant and reflecting mind. II. THE MERCY OF GOD IS IN THE BETWEEN THE AND THE . Judah would have met with the fate she deserved had she been treated as an ordinary subject province. But God’s providence ordered matters otherwise. The King of Babylon was disposed to deal favourably with the conquered sons of Judah. He made a covenant with Zedekiah, and took an oath of him. Thus some semblance of self-government was left with the vanquished. Although their chiefs were carried captive, those who were permitted to remain did so under the sovereignty of a member of the royal house. We are taught to see in this arrangement an evidence of the favour and forbearance of the Most High. III. THE OF GOD RESTS UPON AND . An oath is an appeal to God, and he will not hold him guiltless that taketh his Name in vain. A nation may appeal to Heaven, as may an individual. Peoples come voluntarily into certain relations with each other in the great community of mankind. As surely as there is an Almighty Ruler who sways a righteous sceptre over the nations, so surely does sacredness attach to those obligations which nations take upon themselves with regard to one another. They are not indifferent and trivial matters, but matters with which the moral life of nations is bound up. IV. THE OF GOD IS UPON THOSE WHO VIOLATE SOLEMN . In language of truly prophetic indignation, the prophet upbraids the king and those who acted with him in secretly rebelling against the court of Babylon, to whose favour they owed whatever national existence was left to them, and with whom they had entered into sacred and binding treaty. "Shall he prosper? shall he escape that doeth such things? shall he break the covenant, and yet escape?" The Eternal regarded this conduct as a wrong, not so ranch to Babylon, as to himself. "Mine oath he hath despised; my covenant he hath broken." "He hath trespassed against me." It is to be feared that this is a consideration which never enters into the minds of some rulers and statesmen; they think of the effect of their conduct upon the great and mighty of this world, but they do not ask themselves how their falsehood and treachery are regarded by him who rules not in heaven only, but on the earth. V. THE OF GOD WILL THOSE WHO REGARD AND RATHER THAN AND . It was foretold that Judah should gain nothing by her deceptive and base conduct. Pharaoh should not deliver the people with his mighty army. Judah’s conduct should be recompensed by Divine interposition; the king who had rebelled should die in the midst of Babylon, and should not escape; the fugitives should fall by the sword, and they that remained should be scattered toward all winds. The lesson is one of universal import. Be they high or low, men who violate the compacts and disregard the engagements into which they have voluntarily and deliberately entered, shall not be unpunished, shall not escape the righteous judgments of the Judge of all the earth.—T. The goodly cedar. These verses contain a prophecy which can scarcely be deemed susceptible of an interpretation which should refer it to the establishment of the throne of any human, earthly sovereign. It is usually regarded as pointing on to the advent of the Messiah. This hope sprang up with irresistible power in the heart of Israel during the period of depression through which the people passed as a judgment for their defection, rebellion, and idolatry. The less of light the present afforded, the more did the captives and the conquered strain their eyes looking into the dim future. There were those who, like Isaiah and Ezekiel, were inspired to raise the courage and hopes of their countrymen by predicting the coming of a Divine Deliverer who should be raised up as a horn of salvation in the house of his father David. I. CHRIST’S ORIGIN FROM A AND , YET FROM A ROYAL, STOCK. The members of the royal house of David were, in the lifetime of Ezekiel, reduced to comparative feebleness and obscurity. Either in Eastern exile or in the half-deserted land of their fathers’ splendour, they were a deserted and dejected race. Yet from them—from the highest branch of the high cedar—Christ according to the flesh was to come. II. CHRIST’S AND THE TOKEN OF GOD’S FAVOUR TO HIS PEOPLE. The Messiah was "the Lord’s Christ," and was set to be "a Light to lighten the Gentiles, and the Glory of God’s people Israel" The temporal sovereignty might be lost, but a spiritual sovereignty should be established. III. CHRIST’S , , AND GLORY. The twig was to be planted upon "a high mountain and eminent"—in "the mountain of the height of Israel." The Son of God was indeed "a Plant of renown." Unto him was given a Name chore every name, a kingdom ruling over all. He has become, and has remained for long centuries, the one great central Figure in the history of mankind. His kingdom is vaster and more glorious than the empire of Rome or of England—a kingdom over human hearts, over human society, over the moral life of man. IV. CHRIST’S OFFICE AS THE SHELTER OF ALL THE NATIONS, THE FOR ALL THEIR NEED. The goodly tree is to "bear fruit," and "under it shall dwell all fowl of every wing." This metaphorical and poetical language portrays alike the extent and beneficence of the Saviour’s spiritual reign on earth and over the children of men. His influence ever grows. By his bounty myriads are provided with spiritual food. Beneath his loving care men of every race find peace and protection, safety and. life immortal.—T. The sovereignty of the Almighty Ruler. The Bible abounds in paradox; and this for the simple reason that God does not judge and act as men judge add act. Man looketh upon the outward appearance, whereas God looks upon the heart. In many instances in Scripture history we find the younger preferred to the elder, the insignificant to the imposing. And God deals thus, not only with individuals, but with nations. He raiseth up one, and layeth low another. In the text this principle is apparent in his treatment of Israel. The captives should be restored. Earthly sovereignty might pass away from the house of David, but the Lord and King of men was intended to spring, and did spring, from a stock which seemed dry and dead. The great nations of the East, once so splendid and powerful, have, with their monarchies, passed away. But from Judah sprang the Son of man, who is appointed to reign over the race which he redeemed from sin unto God. I. DIVINE IS TO BE IN THE AND OF THE NATIONS. The changes which interest, amaze, and perplex the student of human history are not accidental; they are wrought by laws imposed by the Divine Creator and Ruler of all the earth. II. DIVINE IS IN THE OF HUMAN AND THE OF HUMAN PLANS. It is indeed a common proverb, "Nothing is certain but the unexpected." The fortunes of nations are beyond our prediction. Men admire the high tree; and it is brought low. They despise the low tree; and it is exalted. They predict and expect great things of the green tree; and it is dried up. They account the dry tree as fit only for burning; and lo! it flourishes. III. DIVINE IS BY NO MEANS BY CAPRICE. The purposes of God may be hidden from us; but we may be assured that they are all inspired and controlled by infinite reason and flawless righteousness. Nothing occurs among the nations which the Omnipotent does not foresee and permit, which he will not overrule for his glory. IV. DIVINE SO ORDERS THE CHANGES AMONG THE NATIONS THAT HONOUR MAY BE TAKEN FROM MAN AND MAY BE TO GOD HIMSELF. He will be glorified by the work of his own hands; and will not give his honour to another. Universal history, when complete, shall be a full and manifest witness to the wisdom and to the benevolence of God.—T. BY J.D. DAVIES Ezekiel 17:1-21 The parable of the vine. Sin of every sort has a baneful power of blinding the mind of the transgressor. The thief does not perceive the criminality of his act. He complains only of the law which is so severe. The drunkard does not perceive the culpability of his course. May he not order his life as he pleases? So is it in every case—even in the case of secret sin. The moral sense is blinded, infatuated, indurated. In all such instances some ingenious method is required to convince the judgment of its wrong doing. This can often be done by means of a parable. The persons addressed perceive the incongruity or the folly set forth in the picture, before they perceive that it applies to themselves—condemn their own conduct. This is Ezekiel’s purpose in this chapter. I. THE YOUNG SHOOT PLANTED. In this chapter we have both parable and interpretation; hence there is no scope for conjecture touching the meaning. The tender twig is said to have been plucked from a cedar in Lebanon. For what Lebanon was to Palestine in natural fertility and glory, Jerusalem was in political eminence. What the cedar is among trees, royal princes are among the population. The most promising young men of the royal house had been transplanted to Babylon (see Daniel 1:1, Daniel 1:2). Every endeavour was made to train them for usefulness and eminence. II. A FERTILE . It was planted in "a fruitful field"—placed "by great waters." All that could minister to the growth of the tree was provided. The outward advantages conferred upon Israel were exceptionally favourable. God had dealt with them as he had not dealt with any other nation. Even when the wave of invasion swept over them, he did not allow it at the first to overthrow them completely. The conqueror still made terms with them, which, if honourably maintained on their part, might have led to a recovery of independence and honour. The God of heaven was still their Friend, and it was in his heart to show them every possible favour. No enemy was so formidable as their own selves. III. ROBUST GROWTH. "It grew and became a spreading vine." "It brought forth branches, and shot forth sprigs." It had within itself abundance of life. Interpreted politically, this must mean that Israel had statesmen and warriors competent for the administration of her national affairs. She had men of intellectual gifts—far-sighted prophets—young men of courage and energy. As a nation, Israel had not sunk into the weakness and decrepitude of old age. It was not from any process of natural decay that calamity had overtaken her. The secret of her downfall must be sought in her moral delinquencies—in her want of loyalty to God. IV. HER . For this fresh trial of her integrity and fruitfulness, the King of Israel was under obligation to the King of Babylon, here symbolized by the first eagle. Israel had acknowledged this obligation. It had become a matter of international treaty and compact. That Israel’s nationality and existence had not, at once, been terminated by the Eastern conqueror was due solely to his clemency. The defeated kingdom had allotted to it another lease of existence, another chance of meriting renown. "It was planted in a good soil, by great waters," and the enjoyment of this privilege was a pure favour. Hence arose a new and distinct obligation—an obligation admitted and defined. V. . It is not consistent with the rules of literary composition to speak of a vine as guilty of treachery. But a teacher of religion is more concerned with the substance of his communication than with the form. If only Ezekiel could bring home to Israel’s conscience the greatness of her sin he would easily forgive himself mere literary blemish. Earthly metaphors were incompetent to express all the truth. The violation of a positive covenant was a flagrant offence. We can conceive of none greater, especially as it was a covenant made in the name of God. And it was as foolish as it was flagrant. Did he suppose that Nebuchadnezzar would not resent the insult and avenge his outraged honour? Wrong doing is always bad policy, as inexpedient as immoral. If man cannot trust the oath and compact of a fellow man, all the bands of society would be loosed, and this globe would be a perpetual scene of anarchy, war, and misery. Mere might would always reign, and violence would be the only sceptre. VI. DIVINE . God himself appears upon the scene, and arms himself against the offender. Since the King of Israel had sworn, in God’s name, to observe the covenant, the honour of God was involved. Therefore he will vindicate his own majesty. "As I live, saith the Lord God, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon iris own head." As the interests of a nation are greater than those of a private person, so the violation of a national compact is a sin of blackest hue. It was not simply his own pleasure and advantage Zedekiah was imperilling, but the interests and the lives of all his subjects. Therefore God himself was constrained to leave his secret habitation, and appear as the Avenger of crime. VII. "All his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered toward all winds." A series of lesser chastisements had been employed, but had proved unavailing to subdue the pride of Israel. Loss, defeat, public humiliation, dismemberment of empire, had in succession been tried. But the medicine had not taken effect. A more drastic measure must now be employed. The kindness, patience, and long suffering of God are signally displayed; and it ought to impress our hearts most deeply to observe with what reluctance he unsheathes the avenging sword. But Justice must have her due. Our God cannot be trifled with, for he is Judge of all.—D. Ezekiel 17:22-24 Springtime after winter. After a storm comes a calm. It is a joy for God to turn from "his strange work" of vengeance to his ordinary path of benevolence. Although he is compelled to cut down the barren tree, he allows life to spring again from the root. His course of destruction is only temporary, and beyond it purposes of kindness bud and blossom. The cloud that hides his permanent design shall presently pass, and his Name shall be enblazoned in universal renown. As a word from him started into being the material globes, so a word from him shall "create new heavens and a new earth." The promised good is imaged in a prosperous tree. I. A TENDER SHOOT PLANTED. "I will take the highest branch of the high cedar, and will set it." This is but a variation of Isaiah’s prediction that a rod should spring out of the stem of Jesse. and a branch spring from his root. As the cedar was the most renowned among their trees, so the dynasty of David was the most illustrious of their princely families. Of this ancestral tree should the Messiah spring. Commencements are always full of interest. They are pregnant with hope. The appearance of a new child awakens tire imagination; much more the opening of a new epoch, the founding of a new kingdom. In this case the interest is immeasurably enhanced because God himself is the immediate Actor. "I, saith Jehovah, I will do it." II. THE GARDEN PLOT CHOSEN. "In the mountain of the height of Israel will I plant it." Mountains me not the best localities in which to plant trees. They flourish better if rooted in shady valleys or on alluvial plains. But, inasmuch as the reference here is to the cedars of Lebanon, it is seemly that a mountain locality should be chosen. Still more is this appropriate when we consider that the language is metaphorical, and carries a spiritual meaning. The mountain here points to Zion—the cradle of the Messianic kingdom. "Out of Zion shall go forth the Law, and the word of the Lord from Jerusalem." We are not to separate between this predicted king and his matchless kingdom. The Church "is his body, the fulness of him that filleth all in all." In Jerusalem this new empire was founded; from the literal Mount Zion the first heralds and ambassadors went forth. And the Church is a moral elevation. It stands above the common level of human life. It holds a conspicuous place in the earth. Still is it true that "the Lord is King in Zion." III. ITS GROWTH AND BEAUTY. "It shall bring forth boughs.; and be a goodly cedar." From a small beginning it shall steadily develop and increase. Nature is prolific in growth, especially in favoured places; but this growth shall transcend nature—it shall awaken on all sides surprise and admiration. The fulfilment has been equal to the promise. From a feeble and despised beginning it has become already a splendid empire. It has sent its boughs into every land; and, like the drooping branches of the banyan tree, these have taken root and commenced a new life. It has sent its plastic influence into every department and province of human life. It is symmetrical in its proportions, graceful in outline, replete with beauty—"a goodly cedar." IV. ITS . It shall "bear fruit." It is said of the tree of life, seen in the Apocalyptic vision, that it bore twelve manner of "fruits, and yielded her fruit each month." Of this goodly tree it may with truth be said that it yields an infinite variety of fruits. It would be difficult to enumerate them. Knowledge, wisdom, pardon, hope, joy, peace, gentleness, meekness, temperance, forbearance, strength, love, conquest over sin, victory over death,—these are a few of the fruits gathered from this generous tree. As years roll on, the productiveness of this tree, instead of diminishing, increases. There is no human want that cannot here find a suitable supply. V. ITS . "Under it shall dwell all fowl of every wing." This description is parallel to the language of our Lord himself, when he likened his kingdom to a grain of mustard seed, which, having sprung into a tree, all the fowls of the heavens lodge in the branches thereof. Under the sceptre of King Jesus every useful thing is sheltered—childhood is protected, womanhood is honoured, good legislation spreads, commerce prospers, art and science grow, every beneficent institution is nurtured. Beneath the regis of this gracious Monarch human life is enhanced in value, lands are recovered from desolation, Music learns to tune her lyre, international concord abounds. The world of man is gradually revolutionized and beautified. VI. THE OF THE EVENT. "I the Lord have spoken and have done it." God’s word is equivalent to a deed; his promise is equal to a performance. With him a volition is omnipotent; therefore he speaks of things that are not as though they were. At the Creation a single word was sufficient. "He spake, and it was done;" "By the breath of the Lord were the heavens made." So in the redemption of the world a word was enough. Heaven and earth may pass away, but his word—never! When the Son of God walked our earth, a word from him sufficed forevery occasion. If he spake, the tempest slept, the fig tree withered, disease vanished, the grave gave up its dead, vice was conquered. He smiles, and men live. He frowns, and the earth quakes. It’ only God has spoken, we may wait with confidence and calmness for the performance. VII. THE EVENT SHALL BRING HONOUR TO JEHOVAH. "All the trees of the field shall know that I the Lord" have done it. In other words, all kings and statesmen shall learn that I Jehovah am supreme—am King over all mankind. "By me kings rule;" "He putteth down one, and setteth up another." And has not this prophecy been fulfilled? Has not faith in idols ceased among most of the civilized nations? Has not our God obtained for himself great renown? There is a more intelligent belief in God today than ever there has been in the past; and this admiration of God grows and strengthens. The number of real atheists is small; they are the units. Men of intelligence and culture confess that there is, behind all the machinery of the visible world, an Unseen Power—the hand of the wonder-working God! Waves of scepticism may now and again pass over the surface of human thought; but these are soon spent; and when they are past, there is seen the solid rock of intelligent belief and reverent faith. His Name shall eventually shine resplendent as the noonday sun.—D. BY W. JONES A parabolic setting forth of the relations of Judah to Babylon and Egypt. "And the word of the Lord came unto me, saying, Son of man, put forth a riddle, and speak a parable," etc. Let us notice— I. THE PARABLE AND ITS . It would be unwise to attempt to fix a definite meaning to every minute feature of the parable; and its chief features are interpreted for us by Ezekiel. The great eagle is intended to represent the King of Babylon, and, being a royal bird. it is fitly chosen for that purpose. Its "great wings and long pinions" indicate the wide extent of Nebuchadnezzar’s dominions. And the fulness of its feathers and their divers colours denote the great number of his subjects and their various races and tongues. Lebanon sets forth Jerusalem, and is perhaps chosen for that purpose because it is the proper home of the cedar. The top or lofty crown, of the cedar (verse 4) represents the princes of the royal house (verse 12); the topmost of the young twigs, Jehoiachia, the youthful and rightful King of Judah; and the "land of traffic" into which they were carried by Nebuchadnezzar was Babylon. By "the seed of the land" (verse 5) is meant Zedekiah, the uncle of Jehoiachin, whom the Chaldean monarch set upon the throne at Jerusalem, and who was to be, not as a great and stately cedar, but as a vitae needing support, yet flourishing and fruitful. But another eagle, great, yet inferior to the former one, is introduced, and this represents Egypt. Babylon is the great eagle, Egypt is only a great eagle. Now, Zedekiah had taken an oath of fealty to Nebuchadnezzar, but notwithstanding that, he turned to Egypt, seeking an alliance in order that he might become independent of the Babylonian power. Such an alliance was actually formed; and by reason thereof Zedekiah was to be brought to ruin as a vine plucked up by the roots. II. THE LESSONS WHICH IT TO THE JEWS OF THE PROPHET’S DAY. 1. The folly of entering into alliance with Egypt. The great aim of this prophecy was to keep the Jews from forming such an alliance. It was communicated between the sixth month of the sixth year (Ezekiel 8:1) and the fifth month of the seventh year (Ezekiel 20:1) of Jehoiachin’s captivity, or of Zedekiah’s reign. The alliance with Egypt was not actually formed until the close of the eighth or the beginning of the ninth year of his reign (Josephus, ’Ant.,’ Ezekiel 10:7, Ezekiel 10:3). To prevent the formation of that alliance, Ezekiel exhibits the folly thereof. Nebuchadnezzar had not treated the conquered Jews with rigour or severity. He had rather dealt with them with marked moderation. He did not attempt to destroy their nationality, but simply to keep them a subject kingdom (verse 14). They might have grown and prospered in the conditions and circumstances in which they were placed (verses 5, 6, 8). Prudence would have dictated the maintenance of their fealty to the Chaldean monarch. "Jerusalem might have remained the bead of the Babylonian province of Judah, and the temple o(Jehovah continued standing, had Zedekiah possessed wisdom and firmness enough to remain true to his allegiance to Babylon." And no insignificant measure of strength and prosperity might have been theirs. But what real benefit could they reasonably hope for by an alliance with Egypt, which would bring down upon them the hostility of the Chaldeans? This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 18:1, Ezekiel 18:2 What mean ye, that ye use this proverb, etc.? Another and entirely different section opens, and we see at once from what it started. Ezekiel had heard from the lips of his countrymen, and had seen its working in their hearts, the proverb with which they blunted their sense of personal responsibility. They had to bear the punishment of sins which they had not committed. The sins of the fathers were visited, as in Exodus 20:5; Exodus 34:7; Leviticus 26:39, 40; Numbers 14:18; Deuteronomy 5:9, upon the third and fourth generations. Manasseh and his people had sinned, and Josiah and his descendants and their contemporaries had to suffer for it. The thought was familiar enough, and the general law of the passages above referred to was afterwards applied, as with authority, to what was then passing (2 Kings 23:26; 2 Kings 24:3). Even Jeremiah recognized it in Lamentations 5:7 and Jeremiah 15:4, and was content to look, for a reversal of the proverb, to the distant Messianic time of the new covenant (Jeremiah 31:29-31). The plea with which Ezekiel had to deal was therefore one which seemed to rest on the basis of a Divine authority. And that authority was confirmed by the induction of a wide experience. Every preacher of righteousness in every age has to warn the evil doer that he is working evil for generations yet unborn, to whom he transmits his own tendencies, the evil of his own influence and example. It is well that he can balance that thought with the belief that good also may work in the future with a yet wider range and mightier power (Exodus 20:5). Authority and experience alike might seem to favour the plea that the fathers had eaten sour grapes, and the children’s teeth were set on edge. Ezekiel was led, however, to feel that there was a latent falsehood in the plea. In the depth of his consciousness there was the witness that every man was personally responsible for the things that he did, that the eternal righteousness of God would not ultimately punish the innocent for the guilty, he had to work out, according to the light given him, his vindication of the ways of God to man, to sketch at least the outlines of a theodicy. Did he, in doing this, come forward as a prophet, correcting and setting aside the teaching of the Law? At first, and on a surface view, he might seem to do so. But it was with him as it was afterwards with St. Paul He "established the Law" in the very teaching which seemed to contradict it. He does not deny (it would have been idle to do so) that the sins of the fathers are visited upon the children, i.e. affect those children for evil. What he does is to define the limits of that law. And he may have found his starting point in that very book which, for him and his generation, was the great embodiment of the Law as a whole. If men were forbidden, as in Deuteronomy 24:16, to put the children to death for the sins of the fathers; if that was to be the rule of human justice,—the justice of God could not be less equitable than the rule which he prescribed for his creatures. It is not without interest to note the parallelism between Ezekiel and the Greek poet who was likest to him, as in his genius, so also in the courage with which he faced the problems of the universe. AEschylus also recognizes that there is a righteous order in the seeming anomalies of history. Men might say, in their proverbs, that prosperity as such provoked the wrath of the gods, and brought on the downfall of a "woe insatiable;" and then he adds— "But I, apart from all, Hold this my creed alone." And that creed is that punishment comes only when the children reproduce the impious recklessness of their fathers. "Justice shines brightly in the dwellings of those who love the right, and rule their life by law." Into the deeper problem raised by the modern thought of inherited tendencies developed by the environment, which itself originates in the past, it was not given to Ezekiel or AEschylus to enter. Ezekiel 18:3 Stress is laid on the fact that the proverb which implied unrighteousness in God is no longer to be used in Israel. There, among the, people in whom he was manifesting his righteousness for the education of mankind, it should be seen to have no force whatever. The thought was an essentially heathen thought—a half-truth distorted into a falsehood. Ezekiel 18:4 Behold, all souls are mine, etc. The words imply, not only creation, ownership, absolute authority, on the part of God, but, as even Calvin could recognize (in loc.), "a paternal affection towards the whole human race which he created and formed." Ezekiel anticipates here, and yet more fully in verse 32. the teaching of St. Paul, that "God willeth that all men should be saved" (1 Timothy 2:4). The soul that sinneth, it shall die. The sentence, though taken from the Law, which ordered capital punishment for the offences named, cannot be limited to that punishment. "Death" and "life" are both used in their highest and widest meaning—"life" as including all that makes it worth living, "death" for the loss of that only true life which is found in knowing God (John 17:3). Ezekiel 18:5-9 The verses that follow are noticeable as forming one of the most complete pictures of a righteous life presented in the Old Testament. It ads characteristic of Ezekiel that he starts from the avoidance of sins against the first table of the commandments. To eat upon the mountains was to take part in the sacrificial feasts on the places, of which he had already spoken (Ezekiel 16:16; comp. Ezekiel 22:9; Deuteronomy 12:2). The words, lifted up his eyes, as in Deuteronomy 4:19 and Psalms 121:1, implied every form of idolatrous adoration. The two sins that follow seem to us, as compared with each other, to stand on a very different footing. To Ezekiel, however, they both appeared as mala prohibita, to each of which the Law assigned the punishment of death (Le Ezekiel 18:19; Ezekiel 20:10, Ezekiel 20:18; Deuteronomy 22:22), each involving the dominance of animal passions, in the one case, over the sacred rights of others; in the other, over a law of self-restraint which rested partly on physical grounds, the act condemned frustrating the final cause of the union of the sexes; partly, also, on its ethical significance. The prominence given to it implies that the sin was common, and that it brought with it an infinite degradation of the holiest ties. Ezekiel 18:7 Hath restored to the debtor his pledge. The law, found in Exodus 22:1-31.25 and Deuteronomy 24:6, Deuteronomy 24:13, was a striking instance of the considerateness of the Mosaic Law. The garment which the debtor had pledged as a security was to be restored to him at night. Such a law implied, of course, the return of the pledge in the morning. It was probably often used by the debtor for his own fraudulent advantage, and it was a natural consequence that the creditor should be tempted to evade compliance with it. The excellence of the man whom Ezekiel describes was that he resisted the temptation. Hath spoiled none by violence. Comp. Le Ezekiel 6:1-5, which Ezekiel probably had specially in view. The sin, common enough at all times (1 Samuel 12:3), would seem to have been specially characteristic of the time in which Ezekiel lived, from the king downwards (Jeremiah 22:13). As contrasted with the sin, there was the virtue of generous almsgiving (Isaiah 58:5-7). Ezekiel 18:8 He that hath not given forth his money upon usury. The word "usury," we must remember, is used, not, as with us, for exorbitant interest above the market rate, but for interest of any kind. This was allowed in commercial dealings with foreigners (Deuteronomy 23:20), but was altogether forbidden in the ease of loans to Israelites (Exodus 22:25; Le Exodus 25:35, Exodus 25:37; Deuteronomy 23:19: Isaiah 24:2). The principle implied in this distinction was that, although it was, on strict principles of justice, allowable to charge for the use of money, as for the use of lands or the hire of cattle, Israel, as a people, was under the higher law of brotherhood. If money was to be lent at all, it was to be lent as to a brother in went (Matthew 5:42; Luke 6:35), for the relief of his necessities, and not to make profit. A brother who would not help a brother by a loan without interest was thought unworthy of the name. The ideal of the social polity of Israel was that it was to consist of a population of small freeholders, bound together by ties of mutual help—a national friendly society, rather than of traders and manufacturers; and hence the whole drift of its legislation tended to repress the money making spirit which afterwards became specially characteristic of its people, and ate like a canker into its life. The distinction between the two words seems to be that "usury" represents any interest on money; and "increase," any profit on the sale of goods beyond the cost of production, as measured by the maintenance of the worker and his family. To buy in the cheapest market and sell in the dearest was not to be the rule in a nation of brothers, and it was wiser to forbid it altogether rather than to sanction what we call a "reasonable rate" of interest or profit. Hath executed true judgment. The last special feature in the description of the righteous man is that he is free from the judicial corruption which has always been the ineradicable evil of Eastern social life (1 Samuel 8:3; 1 Samuel 12:3; Amos 5:12; Isaiah 33:15). Ezekiel 18:10 A robber. The Hebrew implies robbery with violence, perhaps, as in the Authorized Version margin, the offence of the housebreaker. That doeth the like to any of these things. The margin of the Revised Version, following the Chaldee paraphrase, gives, who doeth to a brother any of these things. Others (Keil and Furst) render, "who doeth only one of these things," as if recognizing the principle of Jas 2:10. On the whole, there seems sufficient reason for keeping to the text. Ezekiel 18:11 The word "duties" is not in the Hebrew, but is legitimately introduced as expressing Ezekiel’s meaning, where the mere pronoun by itself would have been ambiguous. In English we might say, "He does these things: he does not do those;" but this does not fall in with the Hebrew idiom. Ezekiel 18:12 The word abomination probably covers the specific sin named in Ezekiel 18:6, but not here. Ezekiel 18:13 One holes the special emphasis, first of the question, and then of the direct negative, as though that, in the judgment alike of God and man, was the only answer that could be given to it in the very words of the Law (Le Ezekiel 20:9, Ezekiel 20:11, Ezekiel 20:13). Ezekiel 18:14-17 Now, lo! etc. The law of personal responsibility had been pressed on its darker side. It is now asserted in its brighter, and that with the special emphasis indicated in its opening words. The proverb of the "sour grapes" receives a direct contradiction. The son of the evil doer way take warning by his father’s example, and repent, as Ezekiel exhorted those among whom he lived to do. In that case he need fear no inherited or transmitted curse. He shall surely live; Hebrew, living he shall live. That truth came to Ezekiel as with the force of a new apocalypse, and it is obviously "exceeding broad," with far-reaching consequences both in ethics and theology. Ezekiel 18:18 The reappearance of the father, with the same emphatic "lo!" seems to imply that Ezekiel thought of the two phenomena as possibly contemporaneous. Men might see before them, at the same time, the father dying in his sins, and the son turning from them and gaining the true life. Ezekiel 18:19 Why? doth not the son, etc.? The words are better taken, with the LXX; Vulgate, Revised Version, and most critics, as a single question, Why doth not the son bear, etc.? What is the explanation of a fact which seemingly contradicts the teaching of the Law? The answer to the question seems at first only an iteration of what had been stated before. The son repents, and therefore does not bear his father’s iniquity. A man is responsible for his own sins, and for those only. To think otherwise is to think of God as less righteous than man. Ezekiel 18:21, Ezekiel 18:22 But if the wicked will turn, etc. Here, however, there is a distinct advance. The question is carried further into the relations between the past and the present of the same man, between his old and his new self. And in answering that question also Ezekiel becomes the preacher of a gospel. The judgment of God deals with each man according to his present state, not his past. Repentance and conversion and obedience shall cancel, as it were, the very memory of his former sins (Ezekiel’s language is necessarily that of a hold anthropopathy), and his transgressions shall not be mentioned unto him (comp. Ezekiel 33:16; Isaiah 43:25; Isaiah 64:9; Jeremiah 31:34). Assuming the later date of Isaiah 40-66, the last three utterances have the interest of being those of nearly contemporary prophets to whom the same truth had been revealed. Ezekiel 18:23 Have I any pleasure, etc.? Ezekiel’s anticipations of the gospel of Christ take a yet wider range, and we come at last to what had been throughout the suppressed premise of the argument. To him, as afterwards to St. Paul (1 Timothy 2:4) and St. Peter (2 Peter 3:9), the mind of God was presented as being at once absolutely righteous and absolutely loving. The death of the wicked, the loss, i.e; of true life, for a time, or even forever, might be the necessary consequence of laws that were righteous in themselves, and were working out the well being of the universe; but that death was not to be thought of as the result of a Divine decree, or contemplated by the Divine mind with any satisfaction. If it were not given to Ezekiel to see, as clearly as Isaiah seems to have seen it, how the Divine philanthropy was to manifest itself, he at least gauged that philanthropy itself, and found it fathomless. Ezekiel 18:24 In the previous argument (Ezekiel 18:21) the truth that the individual character may change had been stated as a ground of hope. Here it appears as a ground, for fear and watchfulness. The "grey-haired saint may fail at last," the apostle may become a castaway (1 Corinthians 9:27), and the righteousness of a life may be cancelled by the sins of a year or of a day. Whether there was an opening for repentance, even after that fall, the prophet does not say, but the law that a man is in spiritual life or death according to what he is at any given moment of his course, seems to require the extension of the hope, unless we assume that the nature of the fall in the case supposed fetters the freedom of the will, and makes repentance impossible (Hebrews 6:4-7; 2 Peter 2:20). Ezekiel 18:25 Are not my ways equal? The. primary meaning of the Hebrew adjective is that of something ordered, symmetrically arranged. Men would find in the ways of God precisely that in which their own ways were wanting, and which they denied to him—the workings of a considerate equity, adjusting all things according to their true weight and measure. Ezekiel 18:26-29 The equity of the Divine judgments is asserted, as before, by fresh iteration rather than by new arguments. In a discourse delivered, as this probably was, orally, it was necessary, so to speak, to hammer in the truth upon men’s minds so that it might be driven home and do its work. Ezekiel 18:30, Ezekiel 18:31 That work was to produce repentance, hope, and fear. The goodness and severity of God alike led up to that. For a man to remain in his sin will be fatal, but it is not the will of God that he should so remain. What he needs is the new heart and the new spirit, which are primarily, as in Ezekiel 11:19, God’s gift to men, but which men must make their own by seeking and receiving them. So iniquity shall not be your ruin; better, with the margin of the Revised Version, so shall they not be a stumbling block (same word as in Ezekiel 3:20; Ezekiel 7:19; Ezekiel 14:3) of iniquity unto you. Repented sins shall be no more an occasion of offence. Men may rise on them to "higher things," as on "steppingstones of their dead selves." Ezekiel 18:32 Turn yourselves, etc. As in Ezekiel 14:6, but there is no ground for the rendering of "turn others," suggested in the margin of the Authorized Version. So we close what we may rightly speak of as among the noblest of Ezekiel’s utterances, that which makes him take his place side by side with the greatest of the prophets as a preacher of repentance and forgiveness. In the next chapter he returns to his parables of history after the fashion of those of Eze 17:1-24. . Ezekiel 18:2, Ezekiel 18:3 An old proverb discarded. The proverb of the sour grapes was but an expression of a prevalent belief of the Jews, viz. that guilt is hereditary. Whatever element of truth there may have been in this proverb was overlaid and lost in a monstrous notion, which destroyed both the sense of personal responsibility and the conception of Divine justice, substituting doctrines of unavoidable fate and unreasonable vengeance on the innocent. I. THE TRUTHS BEHIND THE PROVERB. This saying and the doctrine which it embodied were based upon dark, mysterious, but still true, facts of experience. 1. Children share in the sufferings produced by the sins of their parents. Sins of the fathers are visited on the children. This dread fact was recognized in the ten commandments (Exodus 20:5). We see it confirmed by our daily observation of the world. The vices of the father and mother bring poverty, disgrace, and disease on the children. When the thief is sent to prison his children are left without bread. Fearful diseases appear in the constitution of innocent children following their parents’ profligacy. 2. Children inherit the appetites and habits of their parents. The child of the drunkard is predisposed to inebriety. This physical inheritance in brain and nerve is confirmed by the ceaseless, powerful, unanswerable lessons of example. Where the head of the family leads a loose life the children are brought up under evil influences. II. THE FALSITY OF THE PROVERB. 1. God does not inflict real punishment on innocent children. They suffer, but they are not punished; for there is no element of Divine anger towards them in what they endure. God permits the suffering, and he uses it, as he uses other troubles of his children, for discipline. But he cannot look upon the poor victims of the vices of others with any disfavour. It is a piece of hypocritical Pharisaism on the part of society to treat the children who come of sinful parentage as though they were disgraced by their birth. The effect of sour grapes is purely physical. When we transfer the physical fact to the moral world we fall into a mistake. 2. Actual sin is not hereditary. If it were, men would be doomed to sin apart from their own choice. But the essence of sin is a self-willed rebellion against God. When freedom of choice is taken out of it the evil thing ceases to be sin; it becomes a moral disease. So long as we have individuality and personal wills we can choose for ourselves. No one is utterly the slave of moral disease, or, if such a person exists, be is a moral lunatic, and not responsible for his action. Therefore he should be put under lock and key. Moreover, responsibility is measured by opportunity, and moral conduct is seen in the amount of resistance offered to the terrible slavery of an inherited tendency to evil habits. The proverb of the sour grapes was not only a discouragement to children; it was an excuse for impenitence among grownup men. III. THE AND OF THE PROVERB. 1. A familiar saying may be false. It may be a venerable lie, or, if true in its first utterance, it may have been exaggerated and so presented as to be false in its present application. 2. It is the duty of the teacher of religion to correct popular notions. This is the second occasion on which Ezekiel has exposed and repudiated a popular fallacy enshrined in the form of a proverb (Ezekiel 12:22). Christ fought prevalent delusions (e.g. Luke 13:1-5); so did St. Paul (Romans 2:25). 3. There is an advance in revelation. The proverb of the sour grapes was never given with the authority of a Divine truth. But in the earlier stages of revelation there was not enough light to liberate men from the illusion on which it was founded. As revelation advances it dissolves moral difficulties and clarifies our vision of Divine righteousness. The death penalty. I. THE PENALTY OF SIN IS DEATH. This is taken for granted in the present passage. The prophet is not now describing the kind of punishment that follows sin; he is indicating the persons on whom that punishment shall fall. When asked who is to die, he answers—The sinner; not his child, but the sinner himself. But the very fact that the nature of the death penalty is taken for granted makes it the more apparent that the prophet had no doubt about it. Now, we cannot say that Ezekiel’s language about the dying of the soul had any reference to a second death in Hades in which the conscious personality is annihilated. We should be missing the historical perspective if we supposed that any such idea would occur to a Hebrew prophet of the Old Testament. The Old Testament religion was concerned with this present life, and its sanctions were secular. The penalty of transgressions of the Law was to be "cut off" from among the people, i.e. to be killed—stoned or stabbed. The soul is the life, and to the ancient Hebrew for the soul to die is just for the man to have his earthly death. Still, there is in this no hope of a glorious resurrection for the sinner. His doom is final as far as man can follow it. Moreover, dying, not merely suffering, is the penalty of the impenitent, while wholesome pain is the chastisement of the penitent (Hebrews 12:6). Sin destroys body, character, faculty, affection. It is a killing influence in all respects (Romans 6:23). II. THE DEATH PENALTY OF SIN FALLS ONLY ON THE SINNER. Other consequences of sin reach the innocent; but not this. Herein lies the solution of the terrible enigma presented by the spectacle of children suffering for the sins of their fathers—or rather, a partial solution of it. The real punishment of the sin does not fall upon them When the guilty father is drowned in his own wickedness, he sprinkles some of the foul spray on his children, and it burns them like spots of fire; but he does not drag them down with him to his dismal doom unless they freely choose to follow his bad example. Now, for the guilty man there is this dark prospect—he cannot shirk his responsibility and cast his punishment upon another. There is an awful loneliness in guilt. Every one must bear the load of his own sin. III. THIS JUST IS SECURED BY GOD’S OF SOULS. All belong to God; therefore he will not permit final injustice. The discarded proverb (verse 2) rested on a sense of fatalism. The idea it contained was not just, but it seemed to be inevitable. The tragedies of AEschylus and Sophocles exhibit the operation of a Nemesis pursuing the descendants of a guilty man until the original crime of their ancestor is expiated. Physically, something of the kind does often occur; but in the higher moral and spiritual realm it is impossible, so long as a personal God takes personal interest in individual souls. The modern Nemesis is physical law. We can only escape from some form of unjust fatalism by a belief in a personal God and his direct dealings with souls. IV. CHRIST DIES FOR THE SINS OF OTHERS. 1. Here is a grand exception to the order of punishment. The soul that does not sin dies for the souls that do sin. But with this fact we are in a new order. Christ’s death is not a consequence of moral law. (1) He comes in grace. (2) His act is voluntary. 2. Here is the hope of our deliverance from death. We have all sinned. Therefore we all deserve death, for there is no exception to the law, "The soul that sinneth, it shall die." But not only has Christ died for us; he dies in us, we are crucified in him, and dying to sin through his grace we are spared the fearful dying for sin. Ezekiel 18:14 The breach of heredity. It is possible for the son of the sinner not to tread in his father’s evil footsteps. Here we have the door of escape from the odious proverb of the sour grapes (Ezekiel 18:2). I. A FATHER’S SIN IS A SIGHT FOR HIS SON. The verse before us presents a distressing picture, though one with bright features in it. The father should be an example to his children, and they should be able to look up to him with reverence. Indeed, very little children naturally regard those who have charge of them as good. When first a child discovers that one who has directed his conduct is doing wrong, the revelation comes upon him with a painful shock of surprise. How sad that this should become a familiar sight! The very centre of authority in the home is then degraded. The child may still obey from a sense of fear, from a feeling of duty, or from mere force of habit. But all reverence is gone, and contempt is beginning to take its place. There must be something sadly wrong when a right-minded child is forced to despise his father or his mother. Surely such a prospect should be a warning to parents when personal considerations fail to influence them. II. A SON MAY BE SAVED FROM SHARING HIS FATHER’S SIN BY ITS VERY . There is an influence which is just the contrary of heredity in sin. Unconsciously, by force of physical constitution, and by the influence of example no doubt, a child is drawn towards his father’s sin. But when he reflects upon it and exercises his own judgment, he has miserable opportunities for witnessing its shamefulness which are not accorded to the happily guarded children of purer homes. The child of the drunkard knows the evil of strong drink only toe well. Thus if he "considereth" he has an ever present warning. Do we not see children who have turned with loathing from the habits of disgraceful parents, shunning the first approaches to the evil which has wrought such havoc in their homes, when other children who have not been to so painful a school toy with it in the confidence of ignorance? III. IT IS THE DUTY OF TO RESCUE THE OF WICKED PARENTS. The problem furnished by the wreck of broken down character among the degraded creatures who haunt the slums of great cities is well nigh insoluble, because so many of those hopeless beings refuse to be reclaimed. If they are removed to decent dwellings and supplied with the means of conducting respectable lives, they sink back to their old stats of degradation. Emigration alone will not cure this disease of dissoluteness. We could only burden America and our colonies with useless paupers by sending its victims across the sea. They have neither the moral nor the physical strength to begin s new life. It would seem that the best thing we could do for them would be to shut them up in a hospital for incurables, where at least they might be prevented from spreading moral contagion. They have reached moral imbecility. But we can save their children. It is with the children that the hope of recovery is most encouraging. Good work already done in rescuing the little waifs of the streets points to a much more extensive effort in that direction. For the price of an ironclad we might save the children of the slums of a whole city! It is here that the solution of our great social problem will begin. How God views the death of the wicked. I. HE HAS NO IN IT. 1. It might appear that he had. (1) Men transferred to God their own low notions of vengeance. "Revenge is sweet" among men; therefore it was supposed that God must take some pleasure in avenging himself on those who have offended him. (2) The rigour of the Law of God appeared to favour this notion. If God had no pleasure in the death of the wicked, why did God let him die? Such a question goes on the assumption that the only motive of action is the personal pleasure of the agent. 2. But on the other hand, it is certain that the fate of the sinner is no pleasure to God. (1) God is righteous. The pleasures of vengeance are sinful. It cannot be good to feel anything but distress at the ruin of a soul. There might be a certain pleasure in the infliction of useful chastisement, because of its happy end; but the death of a soul is wholly dark. (2) God is merciful. God does not hate his enemies. "He hateth nothing that he hath made." God loves the souls that perish. His long suffering and delay of punishment, his readiness to forgive the penitent, and, above all, the gift of his Son to redeem the world from death, are proofs that he has no pleasure in the death of the wicked. II. STILL GOD PERMITS IT. 1. God has given freedom to his children. It can scarcely be said that God kills a wicked man. The sinner is his own executioner; his sin is its own sword of vengeance. Sin itself slays. The sinner is practically a suicide. God has no pleasure in the ruin which the foolish man brings on his own head. But there would be no moral nature left for him, and therefore no possibility of goodness, if God did not leave him the use of that freedom which he abuses in slaying his own soul. 2. God is just, though justice may be painful. It may be said that we cannot throw the whole burden of his death on the sinner, because God has made him and has made the laws which connect death with sin. No doubt, therefore, there is a certain Divine retribution in the punishment of sin. But then God is just, and does not regard his own pleasure. It is only an epicurean deity who would refuse to punish sin because he took no pleasure in the death of the sinner. 3. There can be no escape for the impenitent. If it were merely a question of God’s pleasure, we might appeal from that to his mercy. But he already denies himself to permit the punishment. It is therefore the more sure. III. GOD PREFERS THE LIFE OF HIS . If he has no pleasure in their death, he will welcome any avenue of escape. Nay, he will provide all possible means of deliverance. Hence the gospel of Christ. 1. There is a possibility of escape through amendment. It can come no other way, or justice would be outraged; for it is better that the soul should die than that it should continue forever in sin. The life of sin is a curse to the sinner and a blight on God’s world. But a return to the better way is open to all of us through Christ (2 Corinthians 5:20). 2. This escape gives life. God loves life, or he would not have created a world teeming with living beings. He loves to gives us a new life in Christ (1 John 5:12). Let no one despair. God does not desire our death; God wills our life. God accused of man’s injustice. The Jews were asserting that the ways of God were not equal, when the fact was that their ways, not his, were unequal. I. GOD IS ACCUSED OF . "Ye say, The way of the Lord is not equal." It is felt that the rule of the supreme God should be very different from that of earthly judges, some of whom take bribes, and all of whom are fallible. "Shall not the Judge of all the earth do right?" exclaims Abraham, when venturing to expostulate with God on what appears to him a threatened injustice (Genesis 18:25). Yet the facts of life are often discouraging, and suggest to doubting, impatient souls a notion that God is not acting justly. The wicked prosper, and the good meet with misfortune. Children suffer from the misdeeds of their parents. Persons equal in character are unequal in fortune. To one the way of life is far more smooth than to another, although we can detect no good reason for the distinction. At one time a wild and mindless Chance seems to play with the world, at another a blind, stern Fate appears to hold it in an iron grip. We cannot discover the hand of justice behind the drifting cloud of circumstances. But: 1. Justice does not involve equality, but treatment according to desert. 2. We only see a small part of God’s ways, and therefore cannot judge of the whole. The fly on the wheel cannot understand the machine. He might think the action of the "eccentric" deranged because it was unequal, and yet it is essential to the right working of the whole engine. 3. We are too limited in nature to judge, even if we saw all the facts. II. THIS RESULTS FROM MAN’S . We impute to God what is in ourselves. We judge him by our own hearts and conduct. We know what would be our motives if we did certain things which we discover in the Divine action, and therefore we ascribe those same motives to God. We colour what we see with the hues that are in our own eyes. To the railway traveller the hedgerows and trees appear to be turning about invisible pivots, now flying to him and then swiftly whirling away; yet the motion is with the observer. 1. We are unjust in attempting to judge God. Here on the threshold the fault is seen to be ours. Even if God were unjust, since we are not capable of understanding his actions, we should be unjust also in venturing to give a verdict on his deeds. 2. We are unjust in our general conduct. There is a lack of integrity of heart in us even when our external behaviour is straight. We walk in crooked paths, and our conscience itself is perverted, so that the very rule by which we measure is warped. It is not surprising that God seems to be unjust when our standard of measurement does not agree with his action; but then the fault is with the standard. Until our own hearts and lives are right, it is not possible for us to form right views of God. 3. We are unjust in ascribing our own injustice to God. The inequalities of society are charged against God. They come from "man’s inhumanity to man." Ezekiel 18:26-28 Reversals of character. We have here an instance of man’s misjudgment of God, and wrongful accusation of injustice against him. People who have borne good characters are punished by God, and others who have earned themselves odious reputations are spared. This is the stumbling block. But our text supplies the explanation of the apparent inconsistency. The good men have fallen into sin, and the bad men have repented and mended their lives. Therefore it is not unjust in God to treat them no longer according to their old characters. I. GOD JUDGES TO PRESENT . Human judgment is stiff and blunt. Having formed our estimate of a man, we hold it after all justification for it has vanished. We are blind to those traits in his character which do not agree with our theory; or, if we are forced to recognize them, our first impulse is to twist them into harmony with the theory. Thus men’s characters in the world outlive the facts on which they are founded. They are not all equal in this respect. A good character is more easily lost than a bad character. If a man has once earned an evil name, it is almost impossible for him to divest himself of it. People will not believe in his thorough conversion. This suspicion is partly due to ignorance of the hearts of men, and to a consequent danger of being imposed upon by hypocrisy. But God knows hearts. He is not bound by names and reputations. He sees present facts, and he judges men as they are. Then he judges according to present condition. He does not spare the fallen man on account of past goodness, and he does not rake up old charges against the penitent. We must not suppose, however, that God judges by a man’s latest act. This would throw in an element of chance. A man is not condemned because he happens to be doing wrong at the moment of death, or saved because death finds him on his knees in prayer. But when the whole life is turned round, God judges by its present character, and not by its former state. II. OF ARE . We are not arguing on hypothetical cases. The ways of God to men are to be justified in part by the knowledge that such cases exist. 1. The good man may fall away into sin. When this happens, the world lifts up its hands in horror at what it supposes to be a revelation of monstrous and long continued hypocrisy; but there may be no hypocrisy in the case. The fallen man may have been sincere in his earlier life of goodness. But he has turned aside from it. Here is a terrible warning. No character is crystalline; all characters are more or less mobile. The best man may fall. Then all his former goodness will not save him. We have reason for watchfulness, diffidence, and prayer for God’s protection. 2. The bad man may be recovered. The stern and changeless judgment of the world dooms one who has fallen to lifelong ignominy. This is cruel and murderous. If we lend a helping hand, the fallen may be lifted up. By the grace of Christ the most hardened sinner may be softened to penitence and turned into the ways of goodness. Then his former sin will not hang like a millstone about his neck to keep him forever down. God forgives it, and never mentions it again. It is the elder son, not the father, who refers to the former sins of the returned prodigal (Luke 15:30). Ezekiel 18:30 The alternatives of judgment. I. THE . 1. It is to be by God. "I will judge you." The all-searching and almighty Lord will be the Judge. None can elude his inquiry; none can resist his sentence. 2. It is a matter of the future. Therefore we cannot wisely make light of it by comparison with present experience. The future will be different from the present in this respect. Now is the time of probation; evil has therefore a liberty which will not continue. There will be a change of dispensations, that of judgment superseding the dispensation of grace. 3. It will certainly come. It is not conditional on possible circumstances. There is nothing hypothetical in the prophet’s words. God does not say, "If I judge," but "I will judge you." 4. It will come home to God’s own people. God will judge the "house of Israel." Israel delighted in the prospect of the day of the Lord, when her oppressors, the neighbouring heathen nations, should be judged. But she herself will also be judged. God will judge Christendom; he will judge his Church. The Master calls his own servants to account (Matthew 25:14). 5. It will be individual. God will not judge the house of Israel as a whole, but "every one of you." Each will be judged separately. None will be overlooked. 6. It will be according to the conduct of life. "According to his ways." (1) According to conduct—not according to creed, feelings, aspirations, but deeds. (2) According to normal conduct. His ways, i.e. his habits, his general course of conduct, not exceptional acts of virtue, nor occasional lapses below the usual manner of living. God judges on the conduct of the whole life. II. THE . 1. Amendment. This involves two changes, an internal and an external. (1) The internal change. Repentance. The first step towards amendment is that turn of mind which consists in grief and loathing for the past, together with a hearty desire for a better future. (2) The external change. "Turn yourselves from all your transgressions." It is useless to weep over the deeds which we do not forsake. Repentance of heart must be proved and confirmed by change of conduct. The drunkard must not only weep over his last night’s debauch; he must give up the drink. The thief must cease to steal, the liar to lie, the blasphemer to swear. This is not to be fully accomplished without a change of heart (Ezekiel 18:31). But while God only can truly regenerate us, we must voluntarily turn from the evil way and seek the new life. 2. Ruin. Ezekiel urges his readers to repent with the mingled warning and encouragement. "So iniquity shall not be your ruin." (1) The consequences of condemnation are ruin. When God sits in judgment over an evil life, terrible issues are at stake. No mere temporary suffering will satisfy the just demands of law. The broad road leads to "destruction" (Matthew 7:13). The end of sin is an utter undoing, a shipwreck of life, a confounding of the soul, death! (2) This ruin flows directly from sin. God does not send an angel of judgment to punish the sinner. His own iniquity will be his ruin. Sin works directly on the soul as a deadly poison. Therefore all that the judgment of God can be required to do is to make it apparent that the ruin is justly earned, and to show that nothing can be justly done to avert it. Ezekiel 18:31 Why will ye die? I. GOD DESIRES TO SAVE HIS . He repeatedly repudiates the notion that he has any pleasure in their death (e.g. Ezekiel 18:23 and Ezekiel 18:32). He does not regard that terrible fate with indifference, as though it were no concern of his, after the manner of an epicurean divinity. He might say that, as men have foolishly and sinfully earned their own ruin, he would regard their doom with complacency. But instead of doing so, he manifests the utmost concern, urgently expostulating with the self-willed sinners, and entreating them to save themselves. Nay, has he not gone further, in sending his Son to save the world before his guilty children began to repent and to call for deliverance? In like manner, Christ, lamenting the coming ruin of Jerusalem, exclaimed, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen gathereth her chickens under her wings, and ye would not!" (Matthew 23:37). II. THE DEATH OF SINNERS IS IN THEIR OWN HANDS. "Why will ye die?" It is not written by God. It is not fated by destiny. It does not fall out by chance. It is not a consequence of circumstances. Secondary and external events may appear to be traceable to one or other of these causes. but utter soul-ruin depends on the soul itself. If the soul dies it is because it will die. The reasons for this position are two. 1. We have free will. If we sin, therefore, we do it of our own accord. We cannot lay the blame on our tempters. There is always a way of escape from temptation (1 Corinthians 10:13). The deed that is done under compulsion is no longer a sin. Every sin is the soul’s free act. 2. The death of the soul comes directly from sin. It is not an extraneous event; it is just the natural fruit of the soul’s own evil doing. Therefore we cannot accuse God, or Satan, or nature, or circumstances. The blame rests with ourselves. III. THE REASONS WHICH LEAD SINNERS TO COURT DEATH SHOULD BE . "Why will ye die?" 1. Because of indifference. Many are heedless. They do not will to die, but they will the way to death. But he who chooses the path chooses its end. 2. Because of obstinacy. The appeal of the text is made against a stubborn spirit of self-will. God brings up the battering rams of grace against the thick walls of the town of Man-soul. Pride makes men hold to their own ways. But pride will be humbled in the day of ruin. There is no pride in death. 3. Because of the love of sin. This love blinds men. They see the attractive wickedness; they should learn to see also the snake that lurks among the flowers. 4. Because of unbelief. This is not merely a wrong intellectual conclusion. There is a dangerous unbelief that comes from closing the eyes to unpleasant facts. Yet they are not the less true. 5. Because of the rejection of grace. If we will not to have Christ, we do in fact will to die. IV. THE WAY OF ESCAPE FROM DEATH IS OPEN TO ALL. 1. By casting out sin. Sin is the viper in the bosom, whose bite is mortal. Any cherished sin brings death. The first step must be not merely to grieve over sin, but to tear it away and fling it off. 2. By receiving a new heart. We need to have a better nature. Nothing less than a new heart will suffice. Only God can give that (Psalms 51:10). Only the Holy Spirit can regenerate (John 3:5). But the change depends on our seeking and accepting it. BY J.R. THOMSON Ezekiel 18:2-4 Heredity and individuality. The proverb here quoted embodied a popular sentiment. Those who suffered from the troubles and calamities of the time were not willing to admit that their sufferings were only their deserts; they endeavoured to thrust the blame upon others than themselves; and accordingly they complained that they had to endure the consequences of the evil deeds of their ancestors. One generation—so they put it—ate the sour grapes, and escaped the consequences; a succeeding generation endured these consequences, their teeth were set on edge. There was a half truth in such representations; for society is linked together by bonds of succession and inheritance which constitute solidarity and unity; yet at the same time, so far as responsibility is concerned, God deals with men as individuals. I. THE OF UPON . Physically, the power of heredity is vast. Every individual, we are told by men of science, is the product of parents, with the addition of such peculiarity as they attribute to the other principle, viz. variation. A man’s birth, breeding, and training count for very much; they determine the locality of his early days, the climate, the political and social circumstances, the religions education, the associations, of childhood and of youth. The bodily constitution, including the nervous organization, the temperament and the inclinations springing from it, are to a very large extent hereditary. The environment is largely the effect of birth, and the early influences involved in it. Those who adopt the "naturalistic" system of morals, to whom man appears the effect of definite causes—the "determinists," as they are cabled in philosophy—consider that circumstances, and such character as is itself the product of circumstances, determine what the man will be and must be. Whilst even those who advocate spiritual ethics, and who believe in human liberty, are quite willing to admit that all men owe to hereditary causes and influences very much which makes them what they are. II. THE LIMITS TO THIS . 1. Heredity does not interfere with man’s moral nature. The will, the freedom, of man are as real as the motives upon which he acts, with which he identifies himself. There is a distinction absolute and ineffaceable between the material and animal on the one side, and the spiritual upon the other. 2. Nor with man’s responsibility. If man were not free, he would not be responsible. We do not speak of the sun as responsible for shining, or a bird as responsible for flying. But we cannot avoid speaking and thinking of men as responsible for all their purposes, endeavours, and habits. The wicked are blamable because, when good and evil were before them, and they were free to choose the good, they chose the evil. 3. Nor with God’s justice and grace. Ezekiel makes a great point of vindicating the ways of God with men, of showing that every individual will certainly be dealt with, not upon capricious or unjust principles, hut with omniscient wisdom, inflexible righteousness, and considerate mercy. Thus, in the sight of God, all circumstances are apparent, and in the judgment of God all circumstances are taken into account, which justly affect an individual’s guilt. Heredity may be among such circumstances, and allowance is doubtless made for tendencies inherited, for early neglect, for unfavourable influences of whatever kind. Where little is given, little is required. but all this does not affect the great fact that every individual is held responsible for his own moral position and conduct. None can escape judgment and censure by pleading the iniquities of his progenitors, as if those iniquities were an excuse for yielding to temptation. Every one shall bear his own burden. All souls are God’s, to rule, to weigh, to recompense. From whomsoever sprung, the just shall live, and the soul that sinneth, it shall die.—T. Ezekiel 18:5-18 The moral alternative. With a legal minuteness, and with a directness and plainness becoming to the teacher of practical morality, the prophet presents the alternative and antithesis of human life. If not in every particular, still in almost every particular, the picture of the good and of the bad man printed in this passage would be admitted by moralists of every school to be faithful and fair. I. THE OF THE GOOD AND OF THE BAD MAN. As the classes are exclusive, each negativing the other, it is sufficient to name the characteristics of the good man, with the understanding that the bad man is he in whom these characteristics are wanting. 1. The good man is characterized by justice in dealing with his fellow men. 2. He refrains from idolatry of every kind. 3. He avoids adultery and every form of impurity. 4. He refrains from oppressing those who, for any reason, are within his power. 5. He abstains from violence in the treatment of others. 6. He is charitable to the poor and needy. 7. He forbears taking advantage of those who, by misfortune and poverty, are within his power. 8. He scrupulously and cheerfully obeys the Divine laws. II. THE OF THE GOOD AND OF THE BAD MAN. 1. To the good is promised life, which is to be understood, not in the narrow and physical signification of the word, but in its large and scriptural sense. 2. Against the wicked is threatened death, which is to be interpreted as including the effects of God’s righteous anger—a doom the most awful which can be pronounced and executed. . The minister of religion may from this solemn passage learn the imperative duty of teaching morality. There must indeed be a foundation laid for such preaching in spiritual and evangelical doctrine; but the superstructure must not be neglected. The wise teacher, before entering into detail as to human character and conduct, will consider his audience, and the time and occasion; for all subjects are not to be treated before persons of every class, of every age, of both sexes. But he will find opportunities for stating and enforcing the precepts of the Law in the spirit and with the motives of the gospel. And the faithful minister will not shrink from depicting, though for the most part in careful and scriptural language, the penalties following upon disobedience to God’s laws, as well as the rewards assured to the loyal and the good. It is true that those who are saved are saved by grace; but it is also true that all men, without exception, are judged by their works, and that God will bring every work into judgment, and every secret thing, whether it be good or bad.—T. Ezekiel 18:19-22 Personal responsibility. We can only account for the Prophet Ezekiel laying such special stress upon the principle of individuality in religion by supposing that, in his time and among those with whom he associated, there was a prevalent disposition and habit leading to the denial of what seems to us an unquestionable truth. Indeed, in some form or other, men do incline to shift responsibility from themselves to their parents, their early teachers, their companions, the society in which their lot is cast. I. THE VAIN AND THAT THE MORAL QUALITY OF ONE IS IMPUTED TO ANOTHER. This contention may take either of two forms. 1. The son of a good father is apt to rely upon his father’s goodness. There is no doubt that such a one may inherit much that is advantageous, e.g. a good constitution, a happy temperament, a good introduction to life, the favourable regard of many helpful friends. And it is sometimes forgotten that all this does not interfere with responsibility; in fact, he who is so highly favoured is thereby raised to a higher level of accountability. Much is given, and much will be required. 2. The son of a bad father is apt to excuse his faults by casting the blame for them upon the transmission of evil influences by heredity, or upon circumstances traceable to family relationships. It is the case that such a person starts heavily weighted upon the race of life; his temptations to error and sin are many and urgent, and restraining influences are weakened. Allowances are made by men, and no doubt by God also, for such disadvantages; but they do not destroy the moral responsibility of the free agent. II. THE WITNESS OF THE TO AND . Reference has been made to the attempts too often made by shiners to cast their responsibility upon others. But it may unhesitatingly be asserted that those who put forward such excuses are never themselves convinced by them. In their hearts they are well aware that there is no sincerity in such excuses, that they are mere subterfuges. The conscience within, which accuses and excuses, gives no uncertain sound. The religious teacher, the Christian preacher, who seeks to convince men of sin has the assurance that the inner monitor of his hearers supports his endeavour, that he neither upbraids nor pleads alone. When the Lord God exclaims by the voice of his prophet, "Hear now, O house of Israel; Is not my way equal? are not your ways unequal?" every man, convicted by his conscience, is reduced to silence; for there is no reply to be made. When conscience is awakened, its witness is plain and unmistakable. III. THE EXPRESS AND OF GOD’S OWN WORD AS TO MAN’S . The language of this chapter is peculiarly explicit upon this matter. "The soul that sinneth, it shall die;… the righteous shall surely live, he shall not die." And these statements are in harmony with the whole tenor of Scripture teaching. The Bible magnifies man’s personality, and never represents man as a machine, an organism. Each living soul stands in its own relation to the Father of spirits, before whom every moral and free nature must appear to render an account for itself, and not for another. The teaching of our Lord and of his apostles is as definite and decided upon this point as the teaching of the Lawgiver and the prophets of the earlier dispensation. We are throughout Scripture consistently taught that there is no evading the great account.—T. Divine benevolence. No such conception of Deity can be found elsewhere as in the Holy Scriptures. Where can the sentiment of this verse be matched in other sacred literatures? Thousands of years have elapsed since these words were penned; and the world has not produced or heard language in itself more morally elevating and beautiful, more honouring to the Supreme Ruler, more consolatory and inspiring to the sinful sons of men. I. MEN HAVE OF THE DIVINE . No one who is acquainted with the religions which have obtained among the nations of mankind will question this. The deities of the Gentiles have reflected the moral qualities of the human race, and accordingly attributes morally reprehensible as well as attributes morally commendable have been assigned to the deities whom men have worshipped. Indeed, worship has to no small extent consisted in methods supposed efficacious to appease the wrath of the cruel and malicious powers from whose ill will humanity, it has been thought, had much to dread. And it is not to be questioned that even Jewish and Christian worship have not been free from some measure of this same error. It has been customary to refer the governmental and judicial infliction of punishment to a disposition to take pleasure in human sufferings and torture. The student of Scripture is aware that there is no authority, no justification for such a view; but the student of human nature is not surprised that such a view should have been taken. II. GOD’S OF IN PLAIN WORDS. "Have I any pleasure in the death of the wicked? saith the Lord God." It is indeed condescension in the Supreme Ruler thus to remove the misunderstandings and difficulties which men create for themselves by their own ignorance and sin. Again and again he represents himself as merciful and delighting in mercy, but nowhere does he give the least ground for a suspicion that he delights in, or even is indifferent to, the sufferings of the children of men. Since all his words are faithful and true, we can but rest and rejoice in such an assurance as that of the text. III. GOD’S PROOF IN HIS DEEDS OF THE OF HIS NATURE. Israel, as a nation, had abundant evidence of the loving kindness and long suffering of him who chose the people as his own, trained them for his service, instructed them in his Law, bore with their frequent disobedience and rebellion, and ever addressed to them promises of compassion and of help. But all proofs of the Divine benevolence pale before that glorious exhibition of God’s love and kindness which we Christians have received in him who is the unspeakable Gift of Heaven. Had the Almighty felt any pleasure in the death of the wicked, he would not have given his own Son, while we were yet sinners, to die for us. He took pleasure, not in the condemnation and death, but in the salvation of men. In Christ his love and kindness appeared; for Christ came, not to condemn the world, but that the world through him might be saved. IV. THE THUS TO SINNERS TO HOPE FOR AND LIFE. The pleasure of God is that the wicked "should return from his way, and should live." Thus there is coincidence between the good pleasure of the Omnipotent upon the one hand, and the best desires and truest interests of penitent sinners on the other. He wire repents of his evil deed, who looks upwards for forgiveness, and who resolves upon. a new and better life, has not to encounter Divine displeasure or ill will; on the contrary, he is assured of a gracious reception, of immediate pardon, of kindest consideration, and of help and guidance in the carrying out of holler purpose and endeavour. The demeanour and the language of God are those of the compassionate Father, who welcomes the returning prodigal, accords him a benign reception, and proffers him all those blessings, now and hereafter, which alone can answer to the glorious and comprehensive gift of Divine love—eternal life!—T. Divine remonstrance. There is something very impressive in the form of this remonstrance. If the question were taken in its literal sense, and published among men upon Divine authority; if men were invited to accept immunity from buddy dissolution;—in how many cases would the appeal meet, not only with earnest attention, but with eager response! The death which is here referred to must be that which consists in Divine displeasure, or, at all events, that death in which such displeasure forms the most distressing ingredient. The appeal may be enforced by several obvious but weighty considerations. I. WHY WILL YE DIE, WHEN DEATH IS THE WORST OF DOOMS? If the death of the body is in itself and in its circumstances and consequences of a repulsive nature, all the more fitly may it serve to set forth and to suggest the evils denoted in Scripture as spiritual death. Insensibility and dissolution may be taken as figures of that spiritual state in which interest in Divine truth and righteousness and love has departed, in which there is no occupation in the service of God. The soul that has any just sense of its own good must needs shrink from such a condition. II. WHY WILL YE DIE, WHEN LIFE IS THE OF ? The life of the body, if accompanied by health and favorable circumstances, is desirable and delightful. No wonder that in Scripture the highest blessings of which the nature of man is capable are designated by the suggestive and comprehensive term "life." The spirit that truly lives is open to all heavenly appeals and influences, finds in the just exercise of its powers the fullest satisfaction, experiences the blessedness of fellowship with the ever-living God. Our Lord Christ himself came to this world, and wrought and suffered as he did, in order that "we might have life, and might have it more abundantly." The appeal of the text calls upon us to accept this priceless boon. III. WHY WILL YE DIE, SEEING THAT THE MEANS OF LIFE ARE WITHIN YOUR REACH? There would be mockery in the appeal of the text were this not so. But he who alone can provide both the means and the end compassionately addresses those who have forfeited life and have deserved death, and urges upon them the remonstrance, "Why will ye die?" It is a remonstrance which comes home with tenfold force to those who listen to the gospel of our Lord Jesus Christ, "the true God and the Eternal Life." Knowledge and faith, the Holy Spirit of God himself, and the truth which he reveals and applies to the nature of man;—here are the means, here is the living agency, by which men may rise "from the death of sin unto the life of righteousness." When such means and such agency are provided, the guilt and folly are manifest of those who choose death rather than life. IV. WHY WILL YE DIE, WHEN GOD HIMSELF WISHES FOR YOUR LIFE RATHER THAN DEATH? The benevolence of the Divine nature finds expression in the virtual entreaty of the text. It is as though a kind of infatuated wilfulness were presumed to exist in the breasts of sinful men; as if, while their Maker and Judge wishes to be their Saviour, they were indisposed to accept the boon offered by his pity and loving kindness. It is as though the eternal Lord himself, against whom sinners have offended, urged his own compassion upon those who have no pity upon themselves. V. WHY WILL YE DIE, WHEN CHRIST HAS DIED FOR YOU? He gave his life a ransom for many. The Saviour’s death is represented as the redemption, the purchase price, securing the exemption from death of those who accept the provision of Divine mercy and love. The appeal is powerful which is made to sinful men not to refuse the boon so graciously offered, and secured at a price so costly. Christ died that we might live.—T. BY J.D. DAVIES Ezekiel 18:1-4 The Divine equity. The unbounded compassion of God is seen in his patience under human provocation, and in his repeated messages to rebellious men. There is "line upon line, precept upon precept." Every style of expostulation is adopted; every complaint silenced; for his "love is stronger than death," mightier than sin. I. GOD HAS SUPREME IN MEN. "All souls are mine." This statement is prefaced by a "Behold!" for this was a fact overlooked by querulous men. As undisputed and irresponsible Proprietor of souls, God need give no account of his doings. Every lip of complaint ought to be dumb. And this truth has also an encouraging aspect; for as God accounts a human soul his precious property, he will provide for its security. Nowhere can we be so safe as in the hands of this Proprietor. II. GOD’S SOLEMN OF . God’s glory is his righteousness, and he deigns to make that righteousness understood and acknowledged by men. He loves to dwell in the esteem and admiration of his creatures; therefore he condescends to speak after the manner of men. He comes down to our level; and as in judicial cases we accept the testimony of men, given under the sanction of an oath; God attempts to scatter our doubts by speaking in a similar manner. That he is immaculately righteous, all the unsinning hosts of heaven affirm; and this shall all mankind ultimately confess. III. SINNING MEN ALWAYS ATTEMPT SELF-. These murmurers in Chaldea felt the severity of their chastisement, but did not feel the gravity of their sin. They imagined that it must have been their fathers’ sins which were being avenged in them. This state of mind has always been a characteristic of the sinner. "My punishment," he argues, "is in excess of my sin." Now, a part of the penalty of sin is the blinding of the mind, the perversion of the judging faculty. The man fastens his attention on his suffering—loses sight of his secret sin. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 19:1 The two sections of this chapter—Ezekiel 19:1-9, Ezekiel 19:10-14 -are respectively two parables of the same type as that of Eze 2:10. The former telling nearly the same story under a different imagery, the latter a reproduction of the same imagery, with a slightly different application. Lamentation. The same word as that used in Ezekiel 2:10. The whole chapter finds a parallel in Jeremiah’s review of Josiah’s successors (Jeremiah 22:10-30). It is noticeable that the princes are described as being of Israel. The LXX. gives the singular, "the prince," and Hitzig and Ewald adopt this reading, applying it to Zedekiah. Ezekiel 19:2 What is thy mother? etc.; better, with the Vulgate, LXX; and Keil, Why did thy mother, a lioness, lie down among lionesses? The image may have been suggested by Genesis 49:9 and Numbers 23:24, or perhaps also by Nahum 2:11, Nahum 2:12. The lioness is Israel, the kingdom idealized and personified. The lionesses among whom she had lain down are the heathen kingdoms. The question asks why she had become as one of them and adopted their cruelty and ferocity. Ezekiel 19:3 The whelp, as Ezekiel 19:4 shows, is Jehoahaz, also known as Shallum (Jeremiah 22:11), who "did evil" in the sight of the Lord (2 Kings 23:32), the words that follow pointing to cruelty and oppression like that of Zedekiah. The passage finds a somewhat striking parallel in AEschylus, ’Agam.,’ 695-715. Ezekiel 19:4 The nations also heard of him, etc. The fact that lies under the parable is that Egypt and its allies began to be alarmed as they watched the aggressive policy of Jehoahaz, as men are alarmed when they hear that a young lion is in the neighbourhood, and proceed to lay snares for him. In chains, etc.; literally, nose rings, such as were put into the nostrils of brutes or men (Ezekiel 38:4; 2 Kings 19:28; Isaiah 37:29). The mention of Egypt points to the deportation of Jehoahaz by Pharaoh-Necho (2 Kings 23:34; Jeremiah 22:11). Ezekiel 19:5 The second lion whelp is identified by Ezekiel 19:9 with Jehoiachin. For some reason or other, probably because he, as having "slept with his fathers," was not so conspicuous an instance of retribution, Ezekiel passes over Jehoiakim. Ezekiel 19:7 He knew their desolate palaces; literally, widows; but the word is used figuratively in Isaiah 13:22, in the sense of "desolate houses" (comp. Isaiah 47:8). So the Vulgate gives didicit viduas facere; and Keil adopts that meaning here, "he knew, i.e. outraged, the widows of Israel." The Revised Version admits it in the margin. The two words for "widows" and "palaces" differ in a single letter only, and there may have been an error in transcription. On the whole, I adhere to the Authorized Version and Revised Version (text). Currey explains, "He knew (i.e. eyed with satisfaction) his palaces," from which he had ejected their former owners, as his father Jeboiakim had done (Jeremiah 22:15, Jeremiah 22:16). Ewald follows the Targum in a various reading of the verb, and gets the meaning, "he destroyed its palaces." Interpreting the parable, we have Jehoiachin described as alarming Nebuchadnezzar and the neighbouring nations by his activity, and therefore carried off to Babylon as Jehoahaz lad been to Egypt. The young lion was to roar in chains, not on the "mountains of Israel." Ezekiel 19:10 Another parable comes close upon the heels of the first. Thy mother; sc. Judah or Jerusalem, as the mother of Jehoiachin, who is still in Ezekiel’s thoughts, and is addressed by him. In thy blood. (For the comparison of the vine, see Ezekiel 17:6.) No satisfactory meaning can be got out of the words, the nearest being "in thy life, thy freshness," the sap of the vine being thought of as its blood; and critics have been driven to conjectural readings or renderings. The Jewish interpreters, Targum, Rashi, Kimchi, and margin of Revised Version, give, "in thy likeness," sc. "like thee;" Keil, "in thy repose," sc. in the period of quiet prosperity. Hitzig boldly adopts a reading which gives, "a vine climbing on the pomegranate;" but (?). The many waters reproduce the imagery of Eze 17:5. Ezekiel 19:11 The verse describes generally the apparent strength of the kingly line of David. The word for thick branches, which occurs again in Ezekiel 31:3, Ezekiel 31:10, Ezekiel 31:14, is taken by Keil and Furst as meaning "thick clouds," as describing the height to which the tree grew. So the Revised Version (margin). Ezekiel 19:12 The parable, like that of Eze 17:10, describes the sudden downfall of Jerusalem and the kingly house. The "dry ground" is Babylon, and the new "planting" indicates the deportation of Jehoiachin and the chief men of Judah. Ezekiel 19:14 Fire is gone out. The words are an echo of Jdg 9:15. Zedekiah’s reign was to work destruction for his people, as that of Abimelech had done. . A lamentation for the princes of Israel. Ezekiel follows up his predictions of approaching judgment and his exhortations to repentance with an elegy on the distresses of the princes of Israel. I. THE FATE OF THE PRINCES STIRRED DEEP . It became the inspiration of an ode. True poetry has its fountains in deep emotion. Thus a living religion naturally finds expression in song, and the spiritual experience of men is uttered in psalms. That religion which is satisfied with the cold statements of intellectual propositions hay not yet touched the heart, and is no living experience. There is a fire of passion in true devotion. On the other hand, when religion has been neglected or outraged, a new range of emotions is called into play, and the fate of sinners stirs feelings of profound grief in all who understand its dire distress and have brotherly hearts to sympathize with others. The Book of Lamentations may be taken as the reverse of the Book of Psalms. Psalmists celebrate the emotions of true religion; the "Lamentations" is a dirge sung over those who have been unfaithful to their religion. In any case, man’s relation to religion is so intimate and vital that it should rouse deep feelings in the heart of every one. II. THE FATE OF THE PRINCES OF . 1. The princes enjoyed high rank. When they fill, their humiliation and suffering were all the greater. Men envy high stations; but such positions are liable to peculiar calamities, from which the lowly do not suffer. (1) High positions attract attention. Princes are aimed at when peasants are neglected. The leading families were torn from their homes and carried off to Babylon, while the obscure sons of the soil were left to till their fields. (2) High rank is no sure protection. A bodyguard surrounds princes. But no guard can ward off the judgment of Heaven. God will judge the great as surely as the low. 2. The princes came of a divinely favoured line. They belonged to the house of David—a house which had long enjoyed peculiar marks of God’s favour, and which was thought to be sheltered by promises of everlasting prosperity (e.g. Psalms 69:1-36.). But no favouritism of Heaven will protect against the consequences of sin. God’s promises of g, ace are conditioned by man’s fidelity. 3. The ruin of the princes was in itself most lamentable. They did not suffer from some temporary reverse of fortune. One alter another they were flung down from the throne and degraded to a miserable fate. The consequences of sin are heavy and disastrous. No soul can face them with equaninity. 4. The fate of the princes involved the sufferings of their people. The princes, being leaders in sin, were first in punishment. Their primacy of guilt was followed by a primacy of doom. But others suffered also in various degrees, and the nation was involved in calamities. Thus the responsibility of those in high stations is enlarged by the fact that they bring trouble upon many by their misdeeds. Ezekiel 19:1-9 The parable of the lion’s whelps. I. THE LION-LIKE OF ISRAEL. This character was especially given to the tribe of Judah, from which the royal family came (Genesis 49:9). There should be something of the better nature of the lion in the people of God. 1. Strength. With one blow of his paw the lion can break the neck of a bull. The nation of Israel was strong. The Church of God is strong with the might of God. God does not only save his children as weak creatures needing his shelter; he inspires them with strength. 2. Freedom. The lion is not a domestic animal, trained to wear the yoke like the patient ox. When he is caught and caged his proud spirit is broken. In a state of nature he roams at large over the desert. God gives liberty to his people. They are not his slaves; they are his free men. 3. Rule. The lion is regarded as the king of the fort, st. Israel in her greatness ruled over her neighbours politically; but spiritually she has since extended that rule over the civilized world. There is power and a ruling influence over minds in the Church of Christ. 4. Majesty. The lion looks more brave than he is. His lordly mane and noble bearing, and the thunder of his roar that echoes through the woods at night, impress men with a sense of awe. God has called his people to a position of greatness and honour. II. THE FATE OF THE TWO WHELPS. 1. The disastrous fate of the first whelp. Jehoahaz behaves ill, and is carried in chains to Egypt (2 Kings 23:32-34). (1) His great sin is that he worked destruction. "It devored men." Sin is hurtful to ethers as well as to the sinner. When a man is in a position of power and influence this is especially the case. But "no man liveth unto himself." We are responsible for the harm done by our sin. (2) His punishment is loss of liberty and banishment. The lion is taken in a pit, shackled with chains, and carried off to Egypt. Power to work ill will not last forever. The liberty that is abused in sin will be taken away. They who are unfaithful to God will be banished from God’s inheritance. 2. The similar fate of the second whelp. Jehoahaz is followed by Jehoiakim and Jehoiachin, not only on the throne, but in evil conduct and in consequent punishment. (1) Them is a succession in sin. This is not by natural inheritance nor by inevitable fate, but by a gathering together of various common influences, especially that of example. Yet the fate of former sinners should be a warning to their successors. Men are too ready to copy the misdeeds of predecessors, without waiting to consider the consequences of those misdeeds. (2) There will be a succession in punishment. The resources of judgment are not exhausted. The band that smote Israel is strong to smite a faithless Christendom. The form of the punishment may vary, but the essence of it will be unchanged. Jehoahaz was sent to Egypt, Jehoiachin to Babylon; but the doom of the two was essentially the same. Moreover, in both cases, as the villagers assemble in a circle to catch a destructive lion, the neighbouring nations joined in the work of Egypt and Babylon. Sinners make many enemies. Ezekiel 19:10-14 The parable of the destruction of the vine. The Jews have often been compared to a vine well cared for by God, and the same comparison, on our Lord’s authority, may be applied to Christians. In the present case we have a description first of the prosperity of the vine, and then of the devastating ruin of it. I. THE OF THE VINE. 1. It was planted by the waters. Thus it was well nourished and refreshed. God cares for his children, and supplies their wants. The river of the water of life is for their refreshment. They cannot charge their sin to any failing in God’s grace. 2. It was fruitful. The early history of Israel shows that the people of God could give some return in service and holy living. God’s people have borne fruit in works of zeal and charity. This fruitfulness is what is most looked for in the vine (John 15:5). 3. It was well developed. "Full of branches." Israel grew in population. The Church has grown in numbers. External prosperity has been seen in the visible enlargment of Christendom. 4. It was influential. Its branches were so great that they became strong rods for sceptres. Israel exerted royal influence. The Church has been high in power. Weakness and limitation of influence cannot he pleaded as excuses for the neglect of her mission. 5. It was honoured. "Her stature was exalted among the thick branches." The vine grew in height as well as in the breadth of her extending branches. Israel stood high. The Church has received her full mead of honour. III. THE RUIN OF THE VINE. All this former excellence did not prevent a furious vengeance from falling upon the vine. Israel’s glorious history did not save her from the doom of her sins. The past of the Church will be no shield from the judgment which must fall on her present or future faithlessness. The vine was grievously hurt. 1. It was plucked up. Israel was driven into exile. The sinner will lose his old privileges. 2. It was cast to the ground. In place of the previous exaltation of its lordly branches, there is to be a shameful humiliation as they are torn down and strewn over the ground. 3. Its fruit was dried up. Old good deeds are forgotten in later sin. When the soul is down in shame and mire, there is no longer power or opportunity to perform the old useful service. 4. Its sceptre-like rods were destroyed—broken, withered, and consumed by fire. Power departs with the loss of the old position and prosperity The fallen Church loses influence. 5. It is planted in the wilderness. The poor plant is left there to languish for lack of water and nourishing soil. The doom of sin is to shrivel up and fade away in a spiritual wilderness. 6. The worst fate comes from the vine upon itself. The fire proceeds from a rod of her own branches. The royal family of Israel brought down destruction on the nation. The sins of the Church produce its desolation. The fire of judgment that consumes each sinner springs from his own evil heart. BY J.R. THOMSON The downfall of the princes. For the interpretation of this figurative and poetical portion of Ezekiel’s prophecies, reference must be made to the close of the Second Books of Kings and of Chronicles, where the obscure and humiliating history of the last days of the monarchy of Judah is briefly recorded. Ezekiel’s dirge concerns partly what had already taken place, and partly what was immediately about to happen. The lessons to be learnt from the history and the lamentation are of a general character. The fate of the kings—if so they may be called—Jehoahaz and Jehoiachin, is certainly instructive. But it would not be just to separate between the rulers and the ruled, both of whom alike "did that which was evil in the sight of the Lord." I. THE ROYAL ORIGIN AND DIGNITY OF THE PRINCES. They are compared to lions, nourished by the lioness their dam, among the whelps. Sprung from the royal stock, and a knowledged as being in the succession, they occupied in due time the throne of their fathers. This arrangement was in fulfilment of the promise made by Jehovah to David, that there should not fail a man to sit upon the throne of the royal bard. II. THE MISUSE BY THE PRINCES OF THEIR POWERS. It is natural that the young lion should catch its prey and even devour men. But when the princes are compared to such bloodthirsty and carnivorous beasts, it is implied that they were in the habit of oppressing and robbing their subjects, and treating them with violence and cruelty. As a matter of fact, the two princes referred to did conduct themselves in a tyrannical and unjust manner. III. THE FATE WHICH THE PRINCES FOR . The nations are described by the poet prophet as hearing of the ravening of the lions, and as setting themselves against them, spreading a net, digging a pit, and, by the use of customary devices, taking the noxious marauder. The first-mentioned prince was taken captive into Egypt, the second to Babylon. They are depicted as led in chains, as put in ward, and of the second it is poetically observed that "his voice was no more heard upon the mountains of Israel." As far as history enables us to judge, these princes met with the reward due to their ungodliness, violence, rapacity, and treachery. IV. THE NEGLECT OF ONE OF THE PRINCES TO LEARN AND TAKE WARNING BY THE FATE OF THE OTHER. Whether if Jehoiachin had been wise, and had learned the lesson publicly pronounced by the doom of Jehoahaz, he might have escaped ruin, we cannot toll. But by disregarding that lesson he sealed his fate. How often it happens in human affairs that the most obvious and powerful lesson, enforced by striking actual examples, makes no impression upon the mind of the young, self-willed and irreligious! V. A AND LESSON IS THUS TO ALL WHO ARE CALLED BY TO GOVERN THEIR FELLOW MEN. 1. Princes should not rely upon their high descent, their birth, their ancestral clams to respect. 2. Princes should not use their power and the influence of their station for their own personal emoluments or pleasures. 3. Princes should be wise, and order their doings by the precepts of Divine righteousness. 4. Princes should remember the instability of thrones and the uncertainty of life and prosperity, and accordingly should be diligent in their endeavours for the public good.—T. The downfall of the city. The transition is a bold one, from the figure of the lioness’s whelps to that of the vine with its pride of growth and its clusters of fruit, and anon as withered and. scorched and ready to perish. Little is there of tenderness or of sympathy in the prophet’s view of the degenerate scions of the royal house of Judah. But when he comes to speak of Jerusalem, a sweeter similitude rises before his vision; it is the vine that grew and flourished on the sunny slopes of Judah, in all its fairness and fruitfulness, now, alas! to be plucked up, cast down, broken, withered, and consumed with fire. I. IN HER GLORY. 1. The city was well placed upon her hills; as the vine by the waters that nourish and cheer the noble plant in the heat and drought of summer. 2. The city was noble of aspect; even as the vine of exalted stature, as she appears in her height with the multitude of her branches. 3. The city was strong in her sway; as the vine with her vigorous and pliant rods "for the sceptics of them that bear rule." 4. The city was fruitful in great men and great thinkers and great deeds; even as the vine that beat’s abundant clusters of rich grapes. There is fondness and pride in these references to the sacred and beloved metropolis. II. IN HER . It would seem that Ezekiel, foreseeing what is about to come to pass, speaks of the ruin of the city as if already accomplished. The vine in its wealth of foliage and of fruit is the picture of the memory; the vine in its destruction is the sad vision of the immediate future, and the foreboding seems a fact. 1. The city itself is besieged, taken, and dismantled. 2. The chief inhabitants are either slain or led away into banishment. 3. The princes are deprived of their power. 4. The city’s prosperity and pride, wealth and prowess, are all at an end. III. . The spectacle of a famous metropolis, the seat of historic government and of a consecrated temple, reduced to helplessness and disgrace, is a spectacle not to be beheld without emotion. We are reminded of the language in which an English poet represents the Roman conqueror, centuries afterwards, lamenting the sad but inevitable fate of Jerusalem:— "It moves me, Romans; Confounds the counsel of my firm philosophy, That Ruin’s merciless ploughshare should pass o’er And barren salt be sown on you proud city!" 1. The transitoriness and mutability of earthly greatness are very impressively brought before us in this passage. Sic transit gloria mundi. 2. Eminence and privilege are no security against the operation of righteous law. 3. Repentance and obedience are the only means by which it may be hoped that advantages will be retained, and further opportunities of useful service afforded.—T. BY J.D. DAVIES Kingly power abused. Without doubt, the main cause of Israel’s fall was the waywardness and vice of her kings. With few exceptions, they gave themselves up to evil ways. Corruption at the fountainhead became corruption in all the streams of national and domestic life. Idolatry was the root; and tyranny, anarchy, violence, and cruelly were the branches. This soon became intolerable to the surrounding nations. I. KINGLY POWER WAS AS A BENEFIT. What the shepherd is to his flock, the king should be to his people. He is intended to live and think and plan for their good. Wisdom, not self-will, ought to be his supreme counsellor. As an army cannot succeed without a commander; as a ship cannot voyage prosperously without a pilot; as a family cannot do well without a parent; so a kingdom must have a ruler. The administration of justice and of defence must have a living head. The appointment of a king, whether he be human or Divine, is a necessity for a nation’s prosperity; and that king will be either a blessing or a curse. II. KINGLY POWER MAY BECOME SELFISH. The man who is exalted to the highest place of honour is so exalted that he may serve the nation. But, in a measure, he holds an irresponsible office. There is no higher power which can control or restrain him. Hence there is a great temptation for the abuse of office. The man may use his power to aggrandize himself, to increase his pleasures or his magnificence. Setting aside prudence, wisdom, benevolent regard for others, he may become arrogant, self-willed, tyrannical. The lower appetites of his nature may rule him, and the effect will be as if a beast ruled the people. Though a lion is chief among wild animals, he is but a beast still; and the worst features of the untamed lion were manifest in the kings of Israel and of Judah. III. KINGLY POWER, IF SELFISH, BECOMES . This young lion learnt "to catch prey, it devoured men." He who was set over the people to preserve life, to afford protection to their interests, perverted his high office, destroyed those he was appointed to save. The king is set in the stead of God, to reward obedience, and to punish transgression; by the abuse of his office he becomes an Apollyon, an ally of Satan. He destroys his people’s peace, destroys their fortunes, destroys their lives. His misrule encourages violence on the high ways, private murder, civil war, foreign invasion, An evil king is a fount of death—the nation’s executioner. IV. KINGLY POWER, WHEN ABUSED, MUST BE . "The nations set against him on every side … and spread their net over him: he was taken in their pit." He who is unjust and violent in dealing with his own people will be unjust and insolent in dealing with surrounding nations. But neighbouring kings are more free to resent and punish royal insole,ice than are the subjects of the monarch. Hence it often happens that retribution comes from the mutual consent of foreigners. There is One who rules among the nations, higher that the highest king, and he can employ a thousand methods to restrain and chastise a tyrant. At times God employs the subjects of the realm; sometimes he employs death; sometimes he employs a foreign army—a foreign league. It is a perilous thing to tamper with righteousness.—D. A nation’s rise and fall. If the emblem chosen to represent the Hebrew kings was a lion, "the lion of the tribe of Judah," the emblem of the nation was a vine. The vine was indigenous in the land; the whole territory was a vineyard. As the vine is chief among trees for fruitfulness, so Israel, on account of superior advantage, was expected to be chief among the nations for spiritual productiveness. The fruits of piety and righteousness ought to have abounded on every branch. I. HER FAME. 1. It was a vine of the noblest quality. Her sap was rich; like Blood. She was of the choicest sort. Abraham was the parent stock, and Abraham was the highest kind of man—"the friend of God." 2. This vine was well situated. Of all lands God had chosen Canaan for the abode of his people. It had been chosen by unerring Wisdom, and prepared by omnipotent power. It lay central among the nations; it had natural excellence; it was the glory of all lands. Sharon and Carmel and Lebanon are still the synonyms for splendid fertility. 3. This vine actually flourished. "Her stature was exalted." "She had strong rods." Prosperity was not only possible; it was matter of fact. The vine bare prolifically. During the reigns of David and Solomon the people enjoyed an enviable prosperity. Wealth increased. Knowledge spread. Religion flourished. The people thronged to offer sacrifices. The sabbath was a delight. A magnificent temple was erected. The Jewish empire grew. Surrounding nations honoured the people that God had so signally blessed. Peace abounded in the land. There was contentment, order, plenty, national fame. Such rapid progress had never been known. What had been thus gained could have been maintained. The vine that has so nobly borne fruit can bear fruit still. II. HER FOLLY. The fault of Israel is here rather implied than expressed. Her sin was unfruitfulness. Instead of pruning the rank branches of this vine, the husbandmen allowed them to grow; and soon all the strength of the tree ran out in branch and leaf. Instead of caring for clusters of holy fruit, "she had strong rods for the sceptres of them that bare rule." The nation was bent rather upon display, showy magnificence, military glory, than upon the works of righteousness and religion. The rank and luxuriant growths of idolatry took the place of fruitful piety. There was a fever of self-exaltation. The people imagined they could live upon their past fame. The kings became incarnations of selfishness, and the people, like a flock of sheep, eagerly followed the base example. Unfruitfulness was her folly and her curse. A vine is worse than useless unless it bears fruit; and Israel was worse than useless in the world when she threw aside her loyalty to God. III. HER FALL. "She was plucked up in fury." A storm swept over her, which rooted her out of the ground. Here is depicted: 1. The vine’s prostrate state. It was laid low. This is a graphic description of Israel’s defeat in war. In David’s day, no neighbouring king dared to whisper any defiance to Israel; now every surrounding army had made raids upon her territory and despoiled her possessions. The capitals, Jerusalem and Samaria, had been besieged and captured. 2. Demolition of the strong branches. The royal sceptre was broken. At this moment the king was a vassal, under tribute to the King of Babylon. Kingly rule was only a shadow and a pretence. Every strong arm in Judaea was withered. 3. The element of destruction had issued out of itself. "A fire is gone out of a rod of her branches, which hath devoured her fruit." This language implies that it was the sin of her kings that brought about this terrible downfall. Had it not been for internal vice and folly, no foreign foe could have done Israel harm. For the arm of Jehovah was round about her. Sin has always the seed of punishment within itself. The fire came from within. 4. Yet there is a circumstance of hope. The vine is not left prostrate—unrooted. The Divine Husbandman has intentions of future kindness. The vine shall again be planted in the land of Israel; meanwhile "it is planted in the wilderness, in a dry and thirsty ground." This precludes despair. This preservation of the vine nourishes hope. But compared with former favours and privileges, this captivity is a barren wilderness. Bare preservation of life is all that can there be expected. Such disaster is fitting theme for human lamentation. What material for sorrow is supplied by wanton guilt!—D. BY W. JONES A lamentation for fallen princes. "Moreover, take thou up a lamentation for the princes of Israel, and say, What was thy mother?" etc. Here are three preliminary inquiries. 1. Who is addressed by the prophet? Or, whom are we to understand by the pronoun "thy"? "What was thy mother?" "Jehoiachin is addressed," says the ’Speaker’s Commentary.’ Hengstenberg says, "The address is to the man Judah, the people of the present." And Schroder, "The address is directed to the people." But, as we shall see, the people are probably represented by the lioness; and if such be the case, it is hardly congruous to say that they are addressed in the pronoun "thy;" for that would represent them at once as the "mother" and the offspring. 2. Who is represented by" fly mother, a lioness"? According to Schroder, "the mother of the people is Jerusalem" (cf. Galatians 4:25, seq.; Lamentations 1:1). The general opinion is that the mother represents the people of Judah or of the whole Israel. Hengstenberg, "The mother is the people in itself." Matthew Henry, "He must compare the kingdom of Judah to a lioness." Scott, "The Jewish Church and nation is represented under the image of a lioness." ’Speaker’s Commentary,’ "The people represented by Judah." 3. Who are represented by the two whelps? (Verses 3, 5.) It is generally agreed that by them are set forth the two princes for whom this lamenta tion is made, and that by the first whelp which "became a young lion" is signified Jehoahaz (2 Kings 23:30). But opinion is divided as to whether the other whelp which was "made a young lion" represents Jehoiakim or Jehoiachin. Hengstenberg, Schroder, and the ’Speaker’s Commentary’ say that it was Jehoiachin, for this amongst other reasons, that he "was not appointed by a foreign prince out of order, like his father Jehoiakim, but succeeded regularly with the consent of the people (2 Kings 24:6)." But it is difficult to see how verses 6 and 7 can be applied to him, seeing that he reigned only three months and ten days (2 Chronicles 36:9). On the other hand, if we take verses 5-9 as applying to Jehoiakim, then the ninth verse presents this difficulty, that it represents the prince as being carried into Babylon as a prisoner, and there brought into strongholds, and his voice never more heard upon the mountains of Israel; whereas it is said in 2 Kings 24:6 that "Jehoiakim slept with his fathers;" and in Jeremiah 22:19, "He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem." But, as Dr. Milman remarks, "There is much difficulty about the death of Jehoiakim;" for in addition to the state merits just quoted from 2 Kings and Jeremiah, in 2 Chronicles 36:6 it is said that Nebuchadnezzar "bound him in fetters to carry him to Babylon." Whether we conclude that Jehoiakim or Jehoiachin is referred to in 2 Chronicles 36:5-9, difficulties meet us which perhaps at present cannot be completely cleared away. On the three questions at which we have glanced, the following remarks of Greenhill are deserving of quota tion: "It is said ’thy mother’ in reference to each prince. Jehoahaz, ’what is thy mother?’ Jehoiakim, ’what is thy mother?’ By ’mother’ here is meant Jerusalem and the kingdom of Judah. Great cities and kingdoms are in a metaphorical sense mothers; they bring forth kings; they elect, crown, and set them up to rule." But leaving questions of disputed interpretation, let us look at those aspects or illustrations of historical and moral truths which this lamentation sets forth. We discover here - I. ROYAL AND POWER . "What was thy mother? A lioness: she couched among lions, in the midst of the young lions she nourished her whelps." "The people appears as a lioness," says Hengstenberg, "on the ground of Gen 49:9, to which passage the couching in particular refers (cf. Numbers 23:24; Numbers 24:9; Isaiah 29:1), because it was a royal people, of equal birth with other independent and powerful nations, as this royal nature was historically displayed, especially in the times of David and Solomon The whelps of the mother are the sons of the King of Israel The bringing up of these among lions points to the fact that the kingdom of Israel was of equal birth with the mighty kingdoms of the heathen world." And Schroder says excellently, "That she ’lay down’ among the neighbouring royal states betokens majestic repose and conscious security—the fearless one exciting fear by imposing power." The power and prosperity thus indicated were especially realized during the later years of the reign of David and the greater portion of that of Solomon. Of this we have evidence in 1 Chronicles 14:17; 1 Chronicles 24:26-28; 2 Chronicles 9:1-31. II. ROYAL AND POWER ABUSED. "And she brought up one of her whelps; he became a young lion: and he learned to catch the prey, he devoured men." The young lion is intended to represent Jehoahaz, who was raised to the throne by the people (2 Kings 23:30). "He was an impious man," said Josephus, "and impure in his course of life." "And he did that which was evil in the sight of the Lord, according to all that his fathers had done" (2 Kings 23:32). And, according to our text, during his brief reign he abused his kingly power by oppressing his subjects. Then we have the abuse of kingly power in another sovereign (2 Chronicles 9:5-7). It we take this as referring to Jehoiakim, it is difficult to see how it can be appropriately said that "she took another of her whelps, and made him a young lion," seeing that he was raised to the throne by Pharaoh-Necho (2 Kings 23:34). But in other respects the description here given suits him well (cf. 2 Chronicles 9:6, 2 Chronicles 9:7 with 2 Kings 23:35-37). Josephus says that "he was of a wicked disposition, and ready to do mischief: nor was he either religious towards God or good-natured towards men" (’Ant.,’ 10.5. 2). Again, if we translate 2 Chronicles 9:7 as in the ’Speaker’s Commentary,’ "he knew his palaces" (both Hengstenberg and Schroder translate "his" in this clause, and not "their" as in the Authorized Version), the reference to Jehoiakim becomes yet more clear; for he had a passion for building splendid edifices, and he gratified it by injustice and oppression (Jeremiah 22:13-19). By both these princes their position and power were wickedly abused. Rank and might should be used in accordance with the will of God and for the good of man. Kings should employ their power for the protection and prosperity of their subjects. "Since by your greatness you Are nearer heaven in place, be nearer it In goodness. Rich men should transcend the poor. As clouds the earth; raised by the comfort of The sun, to water dry and barren grounds." (Tourneive.) But these princes used their power for the oppression and impoverishment of their subjects. "When those whom Heaven distinguishes o’er millions, Profusely gives them honour, riches, power, Whate’er the expanded heart can wish; when they, Accepting the reward, neglect the duty, Or worse, pervert those gifts to deeds of ruin, Is there a wretch they rule so mean as they,— Guilty at once of sacrilege to Heaven, And of perfidious robbery to men?" (Mallet.) III. ROYAL AND POWER TAKEN AWAY. "The nations also heard of him; he was taken in their pit, and they brought him with chains unto the land of Egypt" (cf. 2 Kings 23:31-34). There is here "an allusion to the custom, when the news arrives that a lion or other savage beast is committing mischief, of assembling on all sides to seize and slay it" (C.B. Michaelis). The "chains," "hooks," or "rings," by which Jehoahaz is said to have been brought into Egypt, refer to the custom of putting a ring "through the nose of animals that require to be restrained, to attach to it the bridle by which they are led, by which also their power of breathing can be lessened" (cf. 2 Kings 19:28). Jehoiakim also was stripped of the power which he had abused. "The nations set against him on every side from the provinces; and they spread their net over him," etc. (2 Chronicles 9:8, 2 Chronicles 9:9). The historical explanation is given in 2 Kings 24:1, 2 Kings 24:2; 2 Chronicles 36:5, 2 Chronicles 36:6. Or, if 2 Chronicles 36:8 and 2 Chronicles 36:9 be applied to Jehoiachin, we have their explanation in 2 Kings 24:10-16. When kings and princes abuse their power, in the providence of God it is taken away from them. Many examples of this might he cited; as Saul (1 Samuel 31:1-13.), Zimri (1 Kings 16:8-20), Jehoram (2 Chronicles 21:1-20.), Manasseh (2 Chronicles 33:1-11). And, as Greenhill says, "Tiberius was poisoned or smothered by his own nephew; Caligula slain by his own guard; Vitrellius was overthrown in battle, taken prisoner, and drawn with a halter about his neck along the streets, half naked, and after many outrages done unto him, he was killed and cast into the Tiber. Leander, tyrant of Cyrena, was taken alive, and being sewed into a leathern bag, was cast into the sea. Thirty tyrants were slain in one day at Athens, by Theramenes, Thrasibulus, and Archippns, who did it with seventy men." The measure they had meted unto others was measured also unto them. As they had done, so God requited them. These things call for lamentation on the part of the patriotic and the pious. When splendid opportunities are worse than neglected, and exalted position and power are grievously abused, and princes oppress their people, the wise and good do mourn. National sins and calamities should awaken the sorrow of all lovers of their God and country.—W.J. National prosperity and national ruin. "Thy mother is like a vine in thy blood, planted by the waters," etc. This paragraph completes the lamentation for the princes of Israel. The figure is changed from the lioness and the young lions to the vine and its branches and fruit. This similitude is frequently used in the sacred Scriptures to represent the people of Israel (Ezekiel 15:1-8.; Ezekiel 17:5-10; Psalms 80:8-16; Isaiah 5:1-7; Jeremiah 2:21). The parable before us presents two pictures. I. A PICTURE OF . (Ezekiel 19:10, Ezekiel 19:11.) 1. Some features of national prosperity. (1) Favourable circumstances. "A vine planted by the waters." Palestine, the land of the chosen people, was very favourably situated in many respects. It was almost completely surrounded by natural fortifications. On their northern frontier were the ranges of Lebanon; from their southern frontier "stretched that ’great and terrible wilderness,’ which roiled like a sea between the valley of the Nile and the valley of the Jordan." On the east they were guarded by the eastern desert and by "the vast fissure of the Jordan valley;" and on the west by the Mediterranean, which, "when Israel first settled in Palestine, was not yet the thoroughfare—it was rather the boundary and the terror of the Eastern nations." And to the Western world the coast of Palestine opposed an inhospitable front, ‹eze-5› Moreover, the land in which this vine was planted was remarkable for its fertility (cf. Numbers 13:27; Deuteronomy 8:7-9). Palestine, says Dean Stanley, "not merely by its situation, but by its comparative fertility, might well be considered the prize of the Eastern world, the possession of which was the mark of God’s peculiar favour; the spot for which the nations would contend; as on a smaller scale the Bedouin tribes for some ’diamond of the desert,’ some ’palm-grove islanded amid the waste.’ And a land of which the blessings were so evidently the gift of God, not as in Egypt of man’s Inborn’; which also, by reason of its narrow extent, was so constantly within reach and sight of the neighbouring desert, was eminently calculated to raise the thoughts of the nation to the Supreme Giver of all these blessings, and to bind it by the dearest ties to the land which he had so manifestly favoured." (2) Efficient rulers. "She had strong rods for the sceptre of them that bare rule." "There grew up in Jerusalem-Judah strong shoots of David, able to rule (Genesis 49:10)." All her kings were not eminent either for capability or character; but some of them certainly were; e.g. David, Solomon, Asa. Jehoshaphat, Uzziah, Hezekiah, Josiah. (3) Manifest progress. "She was fruitful and full of branches by reason of many waters Her stature was exalted among the thick branches, and she appeared in her height with the multitude el her branches." In the time of David and Solomon great was the prosperity of the nation (cf. 1 Chronicles 14:17; 1 Chronicles 29:26-28; 2 Chronicles 9:1-31.). Even under Zedekiah (as we pointed out on Ezekiel 17:5, Ezekiel 17:6) an encouraging measure of progress and prosperity might have been attained if he had remained faithful to his engagements with the King of Babylon. 2. The great source of national prosperity. "She was fruitful and full of branches by reason of many waters." "The many waters," says Hengstenberg, "signify the Divine blessing which ruled over Israel, the rich influx of grace." The Israelites in a special sense owed their national existence and power and prosperity to Jehovah their God. And in all times and places true and lasting national prosperity can only be attained by compliance with the Law of God and realization of his blessing. "Righteousness exalteth a nation," etc.; "The throne is established by righteousness;" "The God of Israel, he giveth strength and power unto his people." He also "bringeth princes to nothing; he maketh the judges of the earth as vanity." II. A PICTURE OF RUIN. (Ezekiel 19:12-14.) Schroder calls attention to the sudden transition from the description of the prosperity of this vine to the declaration of its destruction. "Without the intervention of anything further, there follows its splendid growth, like a lightning-flash from the clear heavens, the complete overthrow of the vine, i.e. of Jerusalem-Judah, the birthplace of kings, and therewith the Davidic kingdom." 1. Some features of this ruin. (1) Favourable circumstances are exchanged for adverse ones. Formerly she was" planted by the waters;" and now she is "planted in the wilderness, in a dry and thirsty land." The expression is figurative, setting forth their exile as a condition opposed to their growth and prosperity. "Such a wilderness may even be in the midst of a cultivated land." In some respects, "Babylon was as a wilderness to those of the people that were carried captive thither." They had lost their national life, their ancestral estates, many of their religious privileges, etc. (2) Efficient rulers are no more. "Her strong rods were broken and withered; the fire consumed them She hath no strong rod to be a sceptre to rule." The words, perhaps, refer to Zedekiah and his miserable overthrow (2 Kings 25:4-7). And there was no one to retrieve their fallen fortunes, or to reign efficiently over the remnant of them that was left in the land (cf. Isaiah 3:6-8). (3) Manifest progress is exchanged for desolation and ruin. "She was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit And fire is gone out of a rod of her branches, which hath devoured her fruit." The commentary on these clauses we have in 2 Kings 25:8-26; 2 Chronicles 36:17-20; Jeremiah lit. 12-30; and in Lamentations. 2. The instrument of this ruin. "The east wind dried up her fruit" (cf. Ezekiel 17:10; Hosea 13:15). The east wind points to the Chaldeans as the instrument of the Divine judgment. The figure is appropriate, both because the Chaldeans dwelt in the east, and because the east wind is often injurious to vegetable life. 3. The cause of this ruin. "Fire is gone out of a rod of her branches, which hath devoured her fruit." "The fire goes out from the chief stem of the branches: it does not take its rise from the Chaldees, but proceeds from the royal family itself, which by its crimes called down the Divine vengeance." It was Zedekiah, by his base treachery towards Nebuchadnezzar, that at last brought on the ruin (Ezekiel 17:15-21). "The desolation of kingdoms," says Greenhill, "usually have been by their own kings and rulers, by those they have brought forth and set up; their follies, cruelties, treacheries, have fired and consumed their kingdoms." 1. Prosperity, both individual and national, is of God. 2. Ruin, both individual and national, is self-caused. "The fire of one’s own unrighteousness kindles the wrathful judgment of God." "Men first become parched, then the rite consumes them." "O Israel, thou hast destroyed thyself!" 3. Sin invariably leads to sorrow. It first causes lamentation to the good, and then leads to general lamentation. Sin may be committed amidst mirth and music, but it will speedily had to mourning and woe. "This is a lamentation, and shall be for a lamentation."—W.J. Ezekiel 20:1 A new date is given, and includes what follows to Ezekiel 23:49. The last note of time was in Ezekiel 8:1, and eleven months and five days had passed, during which the prophecies of the intervening chapters had been written or spoken. We may note further that it was two years one month and five days after the prophet’s call to his work (Ezekiel 1:1-28.), and two years and five months before the Chaldeans besieged Jerusalem (Ezekiel 24:1). The immediate occasion here, as in Ezekiel 8:1, was that some of the elders of Israel bad come to the prophet to inquire what message of the Lord he had to give them in the present crisis. Whether any stress is to be laid on the fact that here the elders are said to be "of Israel," and in Ezekiel 8:1 "of Judah," is doubtful (see note on Ezekiel 14:1). Ezekiel seems to use the two words as interchangeable. Here, however, it is stated more definitely that they came to inquire, probably in the hope that he would tell them, as other prophets were doing, that the time of their deliverance, and of that of Jerusalem, was at hand. Passing into the prophetic state, Ezekiel delivers the discourse that follows. Ezekiel 20:3 As I live, saith the Lord God, etc. The inquirers are answered, but not as they expected. Instead of hearing of the "times and seasons" of the events that were in the near future, the prophet at once enters on his stern work as a preacher. The general principle that determines the refusal to answer has been given in Ezekiel 14:3. Ezekiel 20:4 Wilt thou judge them, etc.? The doubled question has the force of a strong imperative. The prophet is directed, as it were, to assume the office of a judge, and as such to press home upon his hearers, and through them upon others, their own sins and those of their fathers. He is led, in doing so, to yet another survey of the nation’s history; not now, as in Ezekiel 16:1-63; in figurative language, but directly. Ezekiel 20:5, Ezekiel 20:6 In the day that I lifted up mine hand. The attitude was that of one who takes an oath (Exodus 6:8), and implies the confirmation of the covenant made with Abraham. The land flowing with milk and honey appears first in Exodus 3:8, and became proverbial. The glory of all lands is peculiar to Ezekiel. Isaiah (Isaiah 13:19) applies the word to Babylon. Ezekiel 20:7-10 No special mention of the idols of Egypt occurs in the Pentateuch, but it lies, in the nature of the case, that this was the form of idolatry implied in the second commandment, and the history of the "golden calf" (Exodus 32:4) shows that they had caught the infection of the Mnevis or Apis worship while they sojourned in Egypt. Here apparently the prophet speaks of that sojourn prior to the mission of Moses. In bold anthropomorphic speech he represents Jehovah as half purposing to make an end of the people there and then, and afterwards repenting. He wrought for his Name’s sake, that the deliverance of the Exodus might manifest his righteousness and might, the attributes specially implied in that Name, to Egypt and the surrounding nations. They should not have it in their power to say that he had abandoned the people whom he had chosen. Ezekiel 20:11 I gave them my statutes, etc. Ezekiel recognizes, almost in the very language of Deu 30:16-20, as fully as the writers of Psa 19:1-14 and Psalms 119:1-176. recognized, the excellence of the Law. A man who kept that Law in its fulness would have life in its fullest and highest sense. He was beginning, however, to recognize, as Jeremiah had (lone (Jeremiah 31:31), the powerlessness of the Law to give that life without the aid of something higher. The "new covenant" was already dawning on the mind of the scholar as on that of the master. Ezekiel 20:12 I gave them my sabbaths, etc. As in Exodus 31:12-17, the sabbath is treated as the central sign (we might almost say sacrament) of the Jewish Church, not only as a mark differencing them from other nations, but as between Jehovah and them, a witness of their ideal relation to each other, a means of making that ideal relation a reality. Ezekiel 20:13 It is hardly necessary to count up the several instances of rebellion, from the sin of the golden calf onward. Of direct violation of the sabbath we have but two recorded instances (Exodus 16:27; Numbers 15:32); but the prophet looked below the surface, and would count a mere formal observance, that did not sanctify the sabbath, as a pollution of the holy day. (For parallel teaching in the prophets, see Isaiah 56:2-4; Isaiah 58:13; Jeremiah 17:21-27; and later on in the history, probably as the result of their teaching, Nehemiah 10:31-33; Nehemiah 13:15-22.) Then I said. The history of Num 14:26 and Numbers 26:65 was probably in Ezekiel’s thoughts. Ezekiel 20:16 Their heart went after their idols. The words may point generally to the fact that the idolatrous tendencies of the people, though suppressed, were not really eradicated. The history of Baal-peor (Numbers 25:3-9) shows how ready they were to pass into act, and Amos 5:25, Amos 5:26 implies a tradition of other like acts during the whole period of the wanderings in the wilderness. Ezekiel 20:18 I said unto their children, etc. The words can refer to nothing but the great utterance of the Book of Deuteronomy as addressed to the children of those who had perished in the wilderness. That utterance also, it is implied, as indeed the Baal-peor history at the close of the forty years showed, fell on deaf ears. Then also there was, once again, in the inevitable anthropomorphic language, a change of purpose, from that of a rigorous judgment to the mercy which prevailed against it. Ezekiel 20:23 That I would scatter them among the heathen. The words seem to refer to the generation that had grown up in the wilderness, and, so taken, do not correspond with the history of the conquest of Canaan. What Ezekiel contemplates, however, as the resolve of Jehovah, is the commutation of the sentence of destruction for that of the dispersion of the people, leaving the time and manner of that dispersion to be determined by his own will. Possibly even in the time of the judges, with its many conquests and long periods of oppression, there were instances of such dispersion, and these, with others that would naturally accompany an invasion like that of Shishak (2 Chronicles 12:2-9), not to speak of frequent attacks from Moabites, Ammonites, Philistines, Edomites, and Syrians, may have seemed to the prophet the working out, step by step, of the dispersion which culminated in the deportation of the ten tribes by Shalmaneser, and of Judah and Benjamin by Nebuchadnezzar. Traces of such dispersions before Ezekiel’s time meet us in Psalms 78:59-64; Isaiah 11:11, Isaiah 11:12; Zephaniah 3:10, Zephaniah 3:20. Ezekiel 20:25 I gave them also statutes that were not good, etc. The words have sometimes been understood as though Ezekiel applied these terms to the Law itself, either as speaking of what St. Paul calls its "weak and beggarly elements" (Galatians 4:9), or as unable to work out the righteousness which it commanded (Romans 3:20), and the language of Heb 7:19 and Hebrews 10:1 has been urged in support of this view. One who has studied Ezekiel with any care will not need many words to show that such a conclusion was not in his thoughts at all. For him the Law was "holy and just and good," and its statutes such that a man who should keep them should even live in them (verses 13, 21). He is speaking of the time that followed on the second publication of that Law, and what he Says is that the people who rebelled against it were left, as it were, to a law of another kind. The baser, darker forms of idolatry are described by him, with a grave irony, as statutes and judgments of another kind, working, not life, but death. Sin became, by God’s appointment, the punishment of sin, that it might be manifest as exceeding sinful. So Stephen says of Israel that "God turned, and gave them up to worship the host of heaven" (Acts 7:42). So St. Paul paints the corruptions of the heathen world as the result of God’s giving them up to "vile affections" (Romans 1:24, Romans 1:25). So in God’s future dealings with an apostate form of Christianity, the same apostle declares that "God shall send them strong delusions that they should believe a lie" (2 Thessalonians 2:11). Psalms 81:12 may have been in Ezekiel’s thoughts as asserting the same general law. Ezekiel 20:26 I polluted them through their own gifts. The noun includes all forms of blessing bestowed on Israel—its corn and wine and oil (see Ezekiel 16:19, Ezekiel 16:20), even its sons and daughters, the fruit of the womb, as well as the increase of the earth. (For the prevalence of Moloch worship, and for the phrase, "pass through," see notes on Ezekiel 16:21.) The sins were to bring desolation as their punishment, and then men would learn to know Jehovah as indeed he is. Ezekiel 20:28 It was a special aggravation of the sin that it was committed in the very land into which they had been brought by the oath (the "hand lifted up") of Jehovah, that it might be a holy land, a witness of the Divine righteousness to the nations round about. The forms of worship include that of the high places, and the thick trees (Isaiah 57:5; Jeremiah 2:20; Jeremiah 3:6) width witnessed the cultus of the Asherah or of Ashtaroth. Ezekiel 20:29 What is the high place, etc.? Bamah, in the plural Bamoth, was the Hebrew for "high place." At first it was applied to the hill on which some local sanctuary stood (1 Samuel 9:12; 1 Kings 3:4), but was gradually extended, after the building of the temple as the one appointed sanctuary, to other places which were looked upon as sacred, and which became the scenes of an idolatrous and forbidden worship. Ezekiel emphasizes his scorn by a conjectural derivation of the word, as if derived from the two words ba ("go") and mah ("whither"); or, perhaps, What comes?. Taking the words in their ordinary sense, they seem to express only a slight degree of contempt. "What, then, is the place to which you go?"—what is the "whither" to which it leads? But I incline (with Ewald and Smend) to see in the word "go into" the meaning which it has in Genesis 16:2 and Genesis 19:31, and elsewhere, as a euphemism for sexual union. So later the word "Bamah" becomes a witness that those who worship in the high place go there (as in Genesis 19:30) to commit whoredom literally and spiritually. Its name showed that it was what I have called "a chapel of prostitution" (Genesis 16:1-16:24, 25). Ezekiel 20:30 Say ye unto the house of Israel, etc. The words are addressed primarily to the elders who had come to consult the prophet (Ezekiel 20:1), but through them to all their contemporaries and fellow countrymen. They still in heart and even in deed (comp. Isaiah 57:4-6, Isaiah 57:11, and Isaiah 65:3, as showing the habits of the exiles) clung to the old idolatries. The question for them was whether they would continue to walk in the ways of their fathers. If so, it was true of them, as of the elders, that the Lent to whom they came would not be inquired of by them. Ezekiel 20:32 That which cometh into your mind, etc. The prophet reads tide secret thoughts of the inquirers. If the temple were destroyed, they thought, then the one restraint on the idolatries they loved would be removed. They would be no longer a separate people, and would be free to adopt the cultus of the heathen among whom they lived. If that was not Jehovah’s purpose for them, then there must be no destruction of the temple, no dispersion among the nations. They come to Ezekiel to know which of the two alternatives he, as the prophet of Jehovah, has in store, and his answer is that he is bound to nether. They could not abdicate their high position, and would remain under the burden of its responsibilities. Scattered though they might be among the heathen, yet even there the "mighty hand and the stretched-out arm" (we note the phrases as from Deuteronomy 4:34; Deuteronomy 5:15) would hunt them down, and punish them for their iniquities. Ezekiel 20:34, Ezekiel 20:35 The prophet’s words seem to look beyond the horizon of any fulfilment as yet seen in history, of which the return of the exiles under Zerubbabel was but the pledge and earnest. He contemplates not a return straight from Babylon to Jerusalem, but a gathering from all the countries in which they had been scattered (Isaiah 11:11). When gathered, the whole nation is to be brought into the wilderness of the peoples, bordered by many nations. This may probably point to the great Syro-Arabian desert lying between Babylon and Palestine. This was to be to them what the wilderness of Sinai had been in the time of the Exodus. There Jehovah would plead with them face to face, in the first instance as an accuser. (For face to face, as expressing the direct revelation of Jehovah, see Exodus 33:11; Deuteronomy 5:4; Deuteronomy 34:10, and elsewhere.) Ezekiel 20:37 I will cause you to pass under the rod. The "rod" (same word as in Psalms 23:4) is primarily that of chastisement, but it is also that of the shepherd who gathers in his flock (Ezekiel 34:11; Le Ezekiel 27:32; Micah 7:14). Into the bond of the covenant. The word for "bond" (only found here in the Old Testament) is probably cognate with that for "fetter" or "bond" (Isaiah 52:2; Jeremiah 5:5; Jeremiah 27:2). The chastisement was, for those who accepted it, to do its work by restoring the blessings of the covenant which apostasy had forfeited. Ezekiel 20:38 The thought of the shepherd suggests, as in Matthew 25:33, the separation of the sheep from the goats. The land of the restored Israel was to be a land of righteousness, and the rebels were not to enter into it. Was Ezekiel thinking of those who were thus to die in the "wilderness of the peoples" as a counterpart of those who perished in the forty years of the wandering, and did not enter Canaan? Verse 36 seems to imply that he was looking for a repetition of that history. The solemn fast kept by Ezra by the river of Ahava (Ezra 8:21-22) may be noted as corresponding, on a small scale, to Ezekiel’s expectations. Ezekiel 20:39 Go ye, serve every man his idols, etc. The command comes as with a grave irony. "Be at least consistent. Sin on, if it is your will to sin; but do not make the sin worse by the hypocrisy of an unreal worship, and mix up the name of Jehovah with the ritual of Moloch" (comp. Joshua 24:19, Joshua 24:20). The margin of the Revised Version, with not a few critics (Keil), gives, "but hereafter surely ye shall hearken unto me" ("if not" equivalent to "ye shall," as in the familiar idiom of Psa 95:11, where "if" is equivalent to "shall not"). So taken, the verse looks forward to what follows. Ezekiel 20:40 From the earlier stage of the restoration the prophet passes on to its completion. The people have come to the mountain of the height of Israel (Micah 4:1, Micah 4:2; Isaiah 2:2, Isaiah 2:3). Ezekiel sees an Israel that shall at last be worthy of its name, the worship of false gods rooted out forever. The all of them points to the breaking down of the old division between Israel and Judah (Isaiah 11:13). Jehovah would accept the "heave offering" (same word as in Exodus 24:1-18:27; Le Exodus 7:14, et al.) and other oblations. The fact that Israel itself is said to be the "sweet savour" (Revised Version) which Jehovah accepts suggests a like spiritual interpretation of the other offerings, though the literal meaning was probably dominant in the prophet’s own thoughts. The nearest approach to a parallelism in a later age is that presented by Romans 9-11.; but it is noticeable how there St. Paul avoids any words that imply the perpetuation of the temple and its ritual, and confines himself to the spiritual restoration of his brethren according to the flesh. It was given to him to see, what the prophets did not see, that that perpetuation would frustrate the purpose of the restoration; that the temple and its ritual took their places among the things that "were decaying and waxing old," and were ready to vanish away (Hebrews 8:13). Ezekiel 20:41 I will be sanctified in you, etc. God is sanctified when he is manifested and recognized as holy (Le Ezekiel 10:3; Numbers 20:13). That recognition would be the consequence of the restoration of Israel, for then it would be seen, even by the heathen, that the God of Israel had been holy and just and true in his judgments, and that he seeks to make men partakers of his holiness. Ezekiel 20:43 And there shall ye remember, etc. The words stretch far and wide, and throw light on many of the problems that connect themselves with the conversion of the sinner and the eschatology of the Divine government. The whole evil past is still remembered after repentance and forgiveness. There is no water of Lethe, such as the Greeks fabled, such as Dante dreamt of as the condition of entering Paradise (’Purg.,’ 31.94-105). The self-loathing and humility which grow out of that memory, the acceptance of all the punishment of the past as less than had been deserved,—these are the conditions and safeguards of the new blessedness. Ezekiel teaches us, i.e; that it is possible to conceive of an eternal punishment, the punishment of memory, shame, self-loathing, as compatible with eternal life. So (in verse 44) the prophet ends what is perhaps, the profoundest and the noblest of his discourses, his "vindication of the ways of God to man." Ezekiel 20:45 In the Hebrew the verses that follow form the opening of the next chapter. The Authorized Version follows the LXX; the Vulgate, and Luther. The section has clearly no connection with what has preceded, and, though fragmentary in its character, seems by the words, "set thy face," to connect itself with Ezekiel 21:2, and to lead up to it. The words of verse 45 imply, as always, an interval of silence and repose. Ezekiel 20:46 Drop thy word. The verb is used specially of prophetic utterances (Ezekiel 21:2; Amos 7:6; Micah 2:6, Micah 2:11), and stands, therefore, in the Hebrew without an object. Toward the south. Three distinct words are used in the Hebrew for the thrice-repeated "south" of the Authorized Version. (1) One which primarily means "the region on the right hand," sc. as a man looks to the east. which Ezekiel also uses in Ezekiel 47:19; Ezekiel 48:28); (2) the "shining land," used repeatedly in Ezekiel 40:1-49; Ezekiel 42:1-20. (Deuteronomy 33:23; Job 37:17; Ecclesiastes 1:6; Ecclesiastes 11:3); and (3) the Negeb, the "dry" or "parched" land, the South (always in Revised Version with a capital letter), of Joshua 15:21, and the historical books generally, the region lying to the south of Judah. The use of the three words where one might have sacrificed is, perhaps, characteristic of Ezekiel’s affluence of diction. The LXX. treats all three as proper names, and transliterates them as Thaiman, Darom, and N’ageb. Against this region and its inhabitants (they, of course, are the "trees") Ezekiel is directed to utter his words of judgment. The parenthesis in the last sentence gives the key to the prophet’s cypher writing. From Ezekiel’s standpoint on the Chebar, the whole of Judah is as the forest of the south. The "green tree," as in Psalms 1:1, Psalms 1:2, is the man who is relatively righteous; the "dry tree" is the sinner whose true life is withered; the "fire" the devastation wrought by the Chaldean invaders, as executing the Divine judgment. In our Lord’s words in Luke 23:31 we may probably find an echo of Ezekiel’s imagery. Ezekiel 20:47 All faces from the south to the north, etc. The phrase seems, at first, to pass from the figure to the reality. Possibly, however, face may stand for "the outward appearance," the leaves and branches, of the trees. "From the south (Negeb) to the north" takes the place of the older "from Dan to Beersheba" (Judges 20:1; 1 Samuel 3:20). Of that "fire" of judgment, it is said, as in our Lord’s use of a like imagery, that it shall not be quenched (Mark 9:43). It shall do its dread work till that work is accomplished. Ezekiel 20:49 Doth he not speak parables? We can scarcely wonder that Ezekiel’s enigmatic words here, as in Ezekiel 15:1-8, Ezekiel 16:1-63, and Ezekiel 17:1-24, should have called forth some such expression from his hearers; but he obviously records the whisper which he thus heard, in a tone of sorrow and indignation. It was to him a proof, as a like question was to the Christ proof that those hearers were yet without understanding. The question was, for those who asked it, an excuse for hardening their hearts against remonstrances which needed no explanation. The indignation was followed by another interval of silence, during which he brooded over their stubbornness, and at last, in Ezekiel 21:1, the word of the Lord comes to him, and he speaks "no more in proverbs," but interprets the latest parable even in its details. Ezekiel 20:1-3 The silent oracle. An embassy of elders is sent to Ezekiel to make an inquiry of the Lord through the prophet as to what is to be expected at a new juncture of national affairs, and Ezekiel is instructed to tell them that God will vouchsafe no answer. I. THOSE WHO REFUSE TO HEAR WHAT GOD DESIRES TO TEACH THEM ARE ANXIOUS FOR LIGHT ON LESS . This was the peculiar, the anomaluus, position of Israel. God had not been keeping silence. On the contrary, he had been sending repeated messages to his people, and the Prophet Ezekiel had been busy in teaching what God had revealed to him. This was not a time, like that of Samuel, when the word of the Lord was rare. But the people had not cared to receive the Divine messages. Here was Ezekiel’s trouble. He had to preach to deaf ears and to exhibit his prophetic signs to blind eyes (Ezekiel 12:2). The perversity of his audience had driven him to novel and startling symbolical representations of truth in a last, despairing endeavour to arrest attention. And yet even these efforts seemed to have been all in vain. Then there came to him an embassy, innocently ignoring all these neglected oracles, and blandly requesting a Divine answer to certain inquiries of their own. Was there ever a more insolent approach to God? Now, we have a full and rich Divine revelation in the Bible, and especially in the gospel of Christ. Here we may see God’s message to man and God’s answer to the most momentous inquiries of the soul. Yet there are men who set aside these voices of God, and then plead piteously for light. No doubt these elders of Israel did not wish to be troubled about their sins; they were anxious for light on their fate. They were like those people who discuss the problem of future punishment, and with keen interest, but who are indifferent to the voice of conscience and the Divine call to repentance. Yet there is a pathetic side to this subject. Those who reject God still feel driven to him for refuge in trouble. II. GOD WILL GIVE NO ANSWER TO THE NEW OF THOSE WHO REFUSE TO GIVE HEED TO HIS WORD ALREADY . We cannot be surprised that Ezekiel’s oracle was silenced. Such insolence as that of the elders of Israel could meet with no more gracious reception. 1. If we refuse to hear God’s Word, we must expect to be left in darkness. Before we cry for more light, let us use the light we have. We may indeed pray for God’s Spirit to help our interpretation of the Bible, and having read the written Word we may crave more light still. But first to reject the Divine revelation and then to seek for new light is not the way to receive more truth. 2. God will not give light to those who harden themselves in impenitence. The Jews had been charged with sin and called to repentance. They had refused to admit the charge and had declined to repent. Thus they had shut the door against further Divine communications. The spiritual vision is best purged by the tears of penitence. A hard heart is deaf to God’s Word. 3. It is useless to be informed about the future unless we listen to the spiritual teachings of God. Men resorted to oracles to satisfy idle curiosity or to seek mere worldly guidance. God does not speak for such comparatively worthless ends. We most need spiritual instruction for the guidance of our souls into the way of life. Till we have received and obeyed that instruction any other form of revelation must be irrelevant, distracting, and therefore positively injurious. Ezekiel 20:5-7 The elect Israel. The elect Israel is a type of the people of God, the spiritual Israel. Consider the peculiarities of the one as indications of the special marks of the other. I. THE WAY IN WHICH ISRAEL WAS MADE AN ELECT NATION. 1. Chosen by God. This is the root idea of election. God chooses his people before they choose him—chooses them out of the multitude, and so constitutes them a separate nation. The grounds of the choice rest with him and need not be divulged. But we may be sure there are grounds, and that these are not capricious. History has revealed one great end of the election of Israel. The nation was chosen in order that it might become the channel of blessing to all nations. So the Church is chosen to be God’s means of bringing the gospel to the whole world. 2. Chosen in a state of degradation. The Jews were chosen in Egypt. Though promises had been made to the patriarchs centuries earlier, the fulfilment of those promises commenced with God’s deliverance from the bondage of Pharaoh. When the people seemed to be most lost they were found by God. When they appeared to be of least value he chose them for himself. The Lord married the castaway child (Ezekiel 16:8). Thus God now takes his people in their low estate. 3. Chosen by deeds of might. God proved his choice by bringing his people out of bondage. He "lifted up" his "hand unto the seed of the house of Jacob." With God to will is to do. The mighty deeds of God in the plagues and the passage of the Red Sea are outdone by his great work in Christ. In Christ God does not only choose us, he lifts up his hand to save. 4. Chosen through the revelation of God. God made known his Name to Israel through Moses (Exodus 3:15). We must know God to hear his voice. The revelation of Christ goes with the election of God. The chosen are called by means of the gospel. II. THE FOR WHICH ISRAEL WAS ELECTED. 1. High privileges. (1) Deliverance. The Jews were chosen to be delivered from Egypt. God chooses his people, in the first place, in order to save them from their evil condition. Salvation is the first result of election. (2) The possession of Canaan. This "land flowing with milk and honey, which is the glory of all lands," was given to Israel by God, not inherited by right, nor won by the sword apart from God’s interference. God gives his people the kingdom of heaven here, and the heavenly Canaan hereafter. It is a glorious privilege to be counted among the true people of God; for the fruits of the gospel are sweeter and more satisfying to the soul than the best crops of Palestine to the body. 2. Holy living. There was a condition of the Divine election, or rather, a condition on which the continuation of its privileges depended. The Jews were to cast away their idols, as God could endure no rivals. The people had been chosen in their idolatry; but they were required to renounce it. God chooses his people now while they are yet runners. But his choice means that they must give up their sins, and if they still cleave to them the election will be rendered null and void. The great mercy of God in choosing souls before the souls have turned to. him should be sufficient ground to induce all who accept the privileges of the gospel to live up to the standard it sets forth. After God has chosen us to be his people the least we can do is to choose him to be our Portion (Psalms 73:26). Law and life. I. THE LAW WAS GIVEN AS A OF LIFE. God vouchsafed his statutes in order that the Jews might live by means of them. Without those ordinances they were in danger of death, for they were sinners, and the fruit of sin is death. Thus we see that the Law was given in mercy. It came as a blessing. It was in its aim a gospel. Nothing can be further from the truth than the notion that it was a rod of chastisement, or even, as some have regarded it, an evil thing, a sort of curse upon sinners. It was not so regarded by the Old Testament saints, who sang hymns in praise of it, and hailed it with language of affection and rapture (e.g. Psalms 40:1-17 and Psalms 119:1-176). 1. Truth leads to life. The Law was a revelation of God’s eternal verities, without which the soul would perish in the night of its own ignorance. 2. Righteousness would make for life. The Law declared the nature of righteousness, and pointed out the path on which it could be pursued. Thus it was an aid to conscience. Further, by its sanctions of menace and promise it urged the careless to walk in that path. 3. Grace leads to life. The Law did not exclude all grace. On the contrary, it was given in mercy, and it contained saving provisions in various forms of condescension to human weakness and in the great institution of sacrifices for sin. II. THE LAW PROVED TO BE A OF DEATH. (See Ezekiel 20:25). We have come to regard the Law with aversion under the influence of the arguments of St. Paul. Yet he distinctly teaches that the Law was good, but that the perversion of it led to ruin (Romans 7:12). 1. The Law condemns sin. Before we have sinned it is a friend to warn us against doing wrong, but by sinning we have turned it into an enemy. The warning beacon has thus become an ominous meteor, the sign post a gallows tree. That which by its guidance protects the innocent from death, by its judgments condemns the guilty to death (Romans 7:10). 2. The Law is powerless to save from sin. (1) Its commandments cannot save. They are standards of measurement, not direct powers. Though they urge through conscience, fear, and hope, they only appeal to our nature in its present state. They do not create a new heart. They may drive us to flee from the wrath to come; but they do not provide any refuge. (2) Its sacrifices cannot save. Ceremonial sacrifices could only save from ceremonial sins. In regard to moral guilt these sacrifices could only typify cleansing, not really accomplish it (Psalms 51:16; Hebrews 10:4). III. THE GOSPEL OF CHRIST IS THE ONLY WAY OF LIFE. The Law was "weak," though not on account of its own imperfection, but "through the flesh," i.e. on account of man’s human degradation, so that man did not respond to it. Therefore God sent his Son to bring the salvation which the Law was powerless to produce (Romans 8:3). 1. In Christ we have the gift of life. (1 John 5:12). Nothing less than death is due under the Law; nothing less than life is given by Christ. This we receive by active regenerating grace, not by the erection of a new standard of morals—the Sermon on the Mount substituted for the Ten Commandments—but by the presence and work of a living Saviour. 2. This life in Christ does not destroy the glory of the Law. (1) Christ satisfies the Law in his own Person. (2) He destroys in us the sin which makes the Law our enemy and earns the death penalty. (3) He gives us his new law of love, his eternal statutes, "which, if a man do, he shall even live in them" (Matthew 7:24-27; John 15:10). Ezekiel 20:20 The sanctity of the sabbath. The sabbath was given to Israel as a day of rest for man and beast (Exodus 20:8-11). But it also had a deeper mystical significance which gave it a peculiar sanctity. It was the sign of Israel, the note by which the chosen people might be marked, the seal of the covenant of Sinai, as circumcision was the seal of the earlier covenant with Abraham. In this particular, of course, the sabbath belonged only to the Jews under the Law, and our neglect of the seventh day and observance of the "Lord’s day" are signs that we have passed under a new covenant with a new sanction, seal, and token, viz. that of the communion (Luke 22:20), which therefore takes a place with us corresponding to the sabbath in the Law and circumcision among the patriarchs. Nevertheless, the grounds on which the sabbath was selected as the symbol of the covenant of the Law are wider than the dominion of Israel, and deserve to be inquired into with a view to ascertaining their perpetual significance. I. THE OF THE SABBATH WAS WITH NATURE. God rested from creation (Genesis 2:2). This fact is stated in primitive language. But the latest science shows that the course of nature is not a mechanical revolution, but a sort of vital pulsation. Its movement is rhythmic. It goes by shock and pause. It has its work and its rest. Summer activity and winter sleep, day and night, storm and cairn, are nature’s alternate week days and sabbaths. We are part of nature, and must observe its methods. II. THE OF THE SABBATH WAS WITH THE NEEDS OF MAN. "The sabbath was made for man." Therefore man needed the sabbath. 1. He needed the rest. Ceaseless toil wears and frets the very fibre of life. Masters and slaves, as well as the beast of burden, were benefited by the Jewish sabbath. We are not under the same formal regulations as those by which Israel was governed. But the conditions of business life in the modern world are so much more exacting than any that can be imagined to belong to the simple pastoral and agricultural life of the ancient Jews, that the requirement of some equivalent to their sabbath must be much stronger with us. 2. He needed the opportunity for remembering God. The sabbath was sacred to the covenant. Sunday is sacred to the resurrection of Christ. The congenial thoughts and holy occupations of such a day are helpful. "The Sundaies of man’s life, Thredded together on time’s string, Make bracelets to adorn the wife Of the eternal, glorious King. On Sunday heaven’s gates stand ope; Blessings are plentiful and rife, More plentiful than hope." (Geo. Herbert.) III. THE OF THE SABBATH WAS WITH GOD. God ordained the sabbath; it was typical of his resting; and it was the seal of his covenant with Israel. Thus it was in a threefold sense God’s day. Christ has warned us against the formal abuse of its sanctity, and St. Paul has dared to assert a large Christian liberty in regard to it. Anything that makes its use formal savours of the Law, is Judaistic, is anti-Christian. Anything that makes it a day of gloom and repression is even contrary to its old Jewish observance as a festival. But, on the other hand, God has claims of worship. If Sunday is given up to amusement or toil those claims are ignored. It is our duty to give them all possible range in this age of driving secular interests. Thus are we led on to "The sabbaths of eternity, One sabbatic, deep and wide." (Tennyson, ’St. Agnes.’) Ezekiel 20:35 A human wilderness. I. WHAT IT IS. Israel is to be brought "into the wilderness of the peoples." The wanderings of their fathers was in "a waste howling wilderness" (Deuteronomy 32:10), among the wild beasts and far from the cities and homes of men; but the exile of the nation in Ezekiel’s day was a transportation into the midst of the settled populous country of Babylon. ChaLdea was no Siberia. Banishment from Canaan did not lead to a return to the freedom and the hardships of a nomadic life. The captive Jews were planted among other nations. Although a strange blight has since fallen upon the scene of the exile, and the ruins of the great cities of the Euphrates have now become a veritable wilderness, haunted by lions and hyenas, those cities were at the height of their prosperity and splendour when the prophet lived and wrote. How, then, could he speak of them as a wilderness? 1. A great city is a human wilderness. The greater the city, the more desolate is the wilderness. The social life of small cities like Jerusalem and Athens must have been strong and pleasant. But this life is swamped in the myriads of unknown faces that one sees in a vast city. Great Babylon, Rome, and London—the modern Babylon—have the character of a wilderness. 2. There is no banishment so terrible as that of being lost in a human wilderness. People who could be tracked over Dartmoor and among the fells of Yorkshire may be utterly lost in London. Every year there are many broken lives that go down in the awful misery that floods the lower parts of a great city, and no one misses them. Their individuality has been drowned in a sea of humanity. The most heart-rending loneliness is that of a friendless man in a crowd—so many fellow beings, and not a spark of fellow feeling! II. HOW IT IS USED. The city wilderness is used for the punishment of the Jews; but not for that only. 1. God meets his people in the wilderness. Success blinds us to the presence of God. Society makes us deaf to his voice. Adversity and solitude prepare us to remember him and to hearken to his Word. We need not flee to the wilderness of a John the Baptist—to the seclusion of a hermitage among the silent rocks—in order to meet with God. He will visit us in the crowded city. When the heart sinks, sad and faint at its own loneliness amid the din of a crowded life in which the lost wanderer has no share, God is ready to whisper words of comfort. He can find his poor suffering child in the crowd, and draw near to him there as well as in the field, the chamber, or the temple. God comes into most intimate relations with his people in their hour of desolation. He meets them "face to face." In the old wilderness of Sinai the Jews shrank from such near contact with God, so that it was reserved for Moses alone (Exodus 33:11). Now it is to be for all Israel. Thus deep distress has its privileges. 2. God pleads with his people. He desires to save; he urges repentance. "Come now, and let us reason together, saith the Lord" (Isaiah 1:18). When men are most cold and repellant, perhaps our heart may be open to the sympathy of God. Then we can see that he seeks us in a great, undying love. Note, it is a shame to Christendom that there should be a human wilderness among us. Heathen cities were cruel. But brotherhood is essential to Christianity. May we not say that, after pleading with us for our own sakes, God also pleads with us that we may save our lost brothers and sisters? God’s holy mountain. I. THE SITE. God’s holy mountain is the site of the temple at Jerusalem. God promises his people that the exile will cease, that they shall return and worship him once more at the old sacred spot. Note the characteristics of it. 1. It is exalted. A mountain. Jerusalem is two thousand feet above the level of the Mediterranean Sea. The rock where the altar of burnt offering stood—now covered by what is called the "Mosque of Omar"—is the highest part of Mount Morlah. We look up to heaven in worship. 2. It is conspicuous. A city that is set on a hill cannot be hid. Private worship should be unostentatious and secret (Matthew 6:6); but public worship should be open to all, and well known, that others may be invited, and that God may be glorified. Churches should be built in conspicuous places. 3. It is consecrated by old memories. There the fathers worshipped, and there also God came down and blessed his people in the olden time. Faith is strengthened, and worship stimulated by such memories. II. THE SERVICE. 1. The people are to serve. They will not be rescued only to be left to enjoy themselves in idleness. The restored exiles are redeemed for high service. Christians are not saved from ruin that they may slumber in listless indifference. Indeed, part of Christ’s salvation is deliverance from idleness, and the redemption of our powers that they may be turned to higher uses, i.e. to the service of God. 2. God is to be the one Lord served. In the old days of sin the people had attempted a divided allegiance. But this must now cease. The redeemed must live to the Lord. "Ye cannot serve God and mammon" (Matthew 6:24). III. THE . This is the heart of the whole promise, from which the glow and joy of it spring. God had rejected his people and their sacrifices, casting the men into exile and permitting the sacrifices to cease. Before that disaster, he had refused to accept the offerings of those who practised wickedness (Isaiah 1:13). But now on their return to their old home as purged penitents, God will accept both the people and their gifts. All our labor is in vain unless it be accepted by him to whom it should be offered. God accepts his repentant and returning people (1) on the ground of their repentance; (2) in Christ, and on account of his merits; (3) fundamentally, because of his own forgiving love. IV. THE . The people, while they render service, do this especially by means of the offerings that they bring. 1. They express gratitude. Sacrifices for sin are excluded from this passage. Doubtless they will be required, for unhappily the people will sin again. But so sad a prospect is not to be contemplated as yet. The offerings now thought of are those of thanksgiving. They suggest the thought that God will give bountiful harvests. Here is a picture of joy in worship. 2. They were required by God. One would have thought that gratitude would have made the commandment superfluous. But Malachi shows that, as a matter of fact, the people were backward with their gifts (Malachi 3:8). "Where are the nine?" (Luke 17:17). Christ is our one Sacrifice for sin. Yet God still requires us to offer our bodies as living sacrifices for thank-offerings and self-dedication (Romans 12:1). Ezekiel 20:44 For my Name’s sake. The grounds of the Divine action are not man’s deserts, but considerations in regard to God himself. This is the secret of our hope. "He hath not dealt with us after our sins" (Psalms 103:10). He hath dealt with us alter his Name. God’s Name stands for what is known of him—his revelation of himself; it also represents his fame, and then his honour—as we should say, his "good name." No doubt the latter is the meaning of God’s Name in the present instance, although this rests upon the former meaning, and in a measure includes it. Our word "character" has this twofold meaning—what is known to be in a person and the reputation he bears—the subjective and the objective characters. We may say that God saves us for the sake of his own character in both senses. I. HIS PUBLIC . 1. God is honoured by his fidelity. His name is pledged to his word. His promise involves his Name. When a man has put his name to a deed, he is bound to fulfil its conditions. If he fails, his name is dishonoured. Promoters make great efforts to secure for their enterprises names that will inspire confidence. God will keep his word for the sake of his credit—for this at least, though we know also for deeper reasons. 2. God is honoured by his success. The name of the artist goes with his work. If he sends out a bad piece of work, his name suffers. Now, Israel was God’s rescued people. All the world gazed in wonder and admiration when the poor helpless slaves were wrested by Divine power from the iron grip of Pharaoh. They were seen to be a nation made by God, his workmanship. If they came to ruin after this, God would seem to have failed. Moses used this argument (Exodus 32:12). 3. God is honoured by his mercy. Cruel earthly monarchs of the old heathen type were proud to record on their tablets the number of kings they had slain, and the number of cities they had sacked. We have learnt to see a greater royal dignity in the saying of William Ill. concerning a certain nonjuror, "The man has determined to be a martyr, but I have determined to prevent him." God is more honoured by saving the world than he would be by damning it. II. HIS . 1. God acts from regard to truth. After all, it is but as an accommodation to human views that God can be said to keep his promises for the sake of his reputation, that his Name may not be dishonoured. He is essentially true and eternally constant. Though men may provoke him to change, he is firm and holds on to his purpose. Thus Christ persisted in his saving work, even when those whom he came to bless rejected him. He had a great purpose, and no action of man would turn him from it. 2. God acts from regard to righteousness. He desires to establish righteousness, and to extend its domain. For this purpose it will not be well that sin should be left to run its own fatal course unchecked, nor will it be best simply to visit the sin with vengeance, and to cut down the evil tree root and branch, sweeping the sinner with his sin into utter destruction. A silent desolation, in which every enemy lies low, smitten to death, is not the noblest victory. The conquest of the foe by his conversion to friendship is far higher. This is God’s method. His righteousness is most honoured by the regeneration of sinners. 3. God acts from regard to love. His name is love. When we penetrate to the heart of God, love is what we see there. If, then, his Name expresses his inmost character, when God acts for his Name’s sake he acts in love. Therefore, though he might smite, extirpate, and destroy them, he redeems. saves, and restores his unworthy children. The obscurity of revelation. I. THE OF DIVINE IS . It was a fact that Ezekiel had been speaking in parables. No other prophet indulged so freely in symbolical language. His writings are a garden of luxuriant metaphors, which often blossom into elaborate allegories. This style is characteristic of Oriental literature, and it is a feature of the Bible teaching generally, through in Ezekiel it is carried out more fully than elsewhere. There is an analogy between the seen and the unseen. Unattentive hearers may be arrested by what strikes them on the plain of their own earthly living. It is not enough that we receive a bold abstract statement of truth into our understandings, for this may never fructify. An imaginative grasp of truth, even when it is less clearly defined, may be more vital and fruitful. II. WHEN IS OBSCURE, THE TEACHER IS BLAMED. The unwilling hearers of Ezekiel laid the charge of failure to the account of the prophet. His language had been so enigmatical that they could not understand him. It is only reasonable that the Christian preacher should be open to criticism. On some accounts he should welcome it, for it shows that the minds of his hearers are not entirely asleep. Anything is better than blank indifference. Moreover, no one can be so certain that in many things the preacher fails sadly as he is himself, if he truly understands his high vocation. Nevertheless, the most hard criticism comes from unsympathetic hearers, who care only to be taught, and seek only to be amused, or who are too indolent to think, and therefore complain of any appeal to their intellects, and blame the preacher for making difficulties which must stand in the way of unthinking minds. The earnest inquirer after truth may pick up some crumbs from the most obscure and dull sermon. III. THE CAUSE OF THE OF MAY BE IN THE HEARER. Like Moses, Ezekiel complains to God of the unjust judgment of Israel. His contemporaries were like the men of our Lord’s generation, whom Christ compared to children in the marketplace, unwilling to respond to any call from their companions (Matthew 11:17). Ezekiel had tried plain speech; and his audience had turned deaf ears to his teaching. Then in a despairing effort to arrest attention, he had resorted to more novel and startling methods; but the only response he had received was an accusation of using enigmatical language. Neither method had proved successful. No method can succeed with unwilling hearers. The best seed fails when it falls by the wayside. IV. THE REMEDY FOR THIS MAY BE FOUND IN SOME ROUSING. . What is wanted is not to scatter fresh seed, but to "break up your fallow ground" (Jeremiah 4:3). Therefore the rejection of the truth recorded in Ezekiel 20:1-49. is followed by the sword of judgment described in Ezekiel 21:1-32. After that, the people will hear, for then the soil will be prepared to receive the Word of God, whether it come in direct speech or in symbolical suggestions. Trouble breaks through the conventional crust of life, and leaves the bruised soul susceptible to spiritual influences. At least, this is the design of it. Unhappy indeed is the case of those who are hardened even against the last appeal. BY J.R. THOMSON Ezekiel 20:1-4 A rejected application. It is evident that Ezekiel held a position of honour and of some kind of moral authority among his fellow captives. Although he was not given to prophesying smooth things, his countrymen still resorted to him, evincing a certain confidence in his mission. On the occasion here described, an application made to the prophet was upon Divine authority rejected—with reason given. So unusual an incident leads to further consideration. I. MAN’S NEED OF A DIVINE ORACLE. The elders of Israel may be taken as representatives of mankind generally. They approached the prophet in order to inquire of the Lord. And in this they were right. 1. For human ignorance needs Divine enlightenment and teaching. 2. Human uncertainty and perplexity need Divine guidance, wise and authoritative. 3. Human sinfulness, clouding, as it does, the spiritual vision, needs authoritative precept as to the path of duty. 4. Human fear and foreboding need the consolation of Divine kindness and the promise of Divine support. II. GOD’S TO REPLY FULLY AND TO THE OF EARNEST . if there is one lesson more than another inculcated with frequency and constancy in the pages of Scripture, it is this—that the eternal Father is accessible to his children, that there is no need which they can bring unto him which he is not ready to supply from his infinite fulness and according to his infinite compassion. Revelation itself is a proof of this. The commission given to prophets and apostles was with a view to a suitable and sufficient response to the inquiries of men. The supreme Gift of God, his own Son, is just a provision intended to meet the wants, the deep spiritual cravings, of the human heart; he is "God with us." To question God’s willingness to receive those who inquire of him is to cast a doubt upon the genuine: hess of the economies alike of the Law and of the gospel. III. THE MORAL IN ORDER TO A FROM THE ORACLE OF GOD. Two such conditions may especially be mentioned. 1. Teachableness and humility; the disposition of the little child, without which none can enter the kingdom of heaven; the new birth, which is the entrance upon the new life. 2. Repentance. Whilst living in sin and loving sin men cannot receive the righteousness, the blessing, which the heavenly Father waits to bestow. "Your iniquities have separated between you and your God." Sin is as a cloud which hides the sunlight from shining upon the soul; it is like certain conditions of atmosphere, it hinders the sound of God’s voice from reaching the spiritual ear. This is the action, not of arbitrary will, but of moral law. IV. THE LESSONS TO BE LEARNT BY . 1. Here, many, in the same position as that occupied by the elders of Israel who came to Ezekiel, may learn the reason of their rejection. "As I live, saith the Lord God, I will not be inquired of by you!" 2. Here all suppliants may learn a lesson of encouragement. It is not in God’s ill will that the obstacle to our reception is to be sought; lot there is no ill wilt in him. "Wash you, make you clean!" Draw near with a sense of need, with confessions of unworthiness, with requests based upon the revealed loving kindness of the heavenly Father; draw near in the name of him who has himself shown the vastness of the obstacle of sin, and who has himself removed that obstacle; and be assured of a gracious reception and a free and sufficient response. In Christ, the Eternal addresses the sons of men, saying, "Seek ye my face!" and in Christ the lowly and penitent may approach the throne of grace with the exclamation, "Thy face, Lord, will I seek!"—T. Ezekiel 20:5-9 The memory of the great deliverance. The continuity of the national life seems to have been as constantly present to the mind of Ezekiel as was the fact of individual responsibility. He distinguished between national and personal character; but both were in his apprehension real. It is certainly remarkable that, in answering as he was directed to do, the application of the elders, he should proceed to epitomize the history of the nation. His aim seems to have been to show that the irreligion and rebellion of which he complained in the epoch of the Captivity had existed throughout the several periods of Israelitish history. In a few brief paragraphs the prophet, in a most graphic way, exhibits the conduct of the chosen people in several successive eras. As was customary and natural, the first period dealt with was that of the momentous deliverance from the bondage of Egypt. I. . God made himself known unto Israel in the land of Egypt. In this revelation were included: 1. Choice. 2. Covenant, confirmed by oath. 3. Promise of deliverance from bondage; further promise of a land flowing with milk and honey, the glory of all lands. II. COMMAND. One great duty Jehovah laid upon his chosen and covenant people—the duty of abandoning the idolatry, whose evil effects they had witnessed among the Egyptians. They could not consistently receive the Divine revelation, and at the same time be guilty of idolatry, which in all its forms was a contradiction of the worship and service of the one living and true God. Idolatry was not only dishonouring to Jehovah; it was a defilement of all who took part in its practices. III. . Notwithstanding the grace displayed in the revelation, notwithstanding the authority accompanying the command, the chosen and favoured nation rebelled. The circumstances of the case, when considered, render this all the more marvellous. Although the superior power of the God of their fathers had been so conspicuously displayed, "they did not forsake the idols of Egypt." Such conduct was both treason and rebellion in one. IV. . The truly human manner in which the prophet, in this and similar places, speaks of the Eternal leads some readers to charge him with anthropomorphism. The language used of a man might imply vindictiveness; and, taken in connection with what follows, might even imply mutability and fickleness. The Divine "fury "and "anger" may not be free from emotion, but such language is mainly intended to convey the impression that the law of righteousness exists, and that it cannot be violated and defied with impunity, either by nations or by individuals. V. AND . The ground upon which Jehovah bore with his sinful people is remarkable; it was "for his own Name’s sake, that it should not be polluted before the heathen." For this reason he brought them forth out of the land of Egypt. Their emancipation was owing, not to any daring of their own, not to any heroism of their leaders, not to any fortunate conjunction of circumstances, but to the interposition of Almighty power.—T. Ezekiel 20:10-17 The memory of the wilderness of Sinai. The circumstances employed by the Most High to make Israel a nation were of the most marvellous and romantic kinds. Psalmists and prophets, nay, even Christian apostles and deacons, looking back upon the events of early Israelitish history, felt the fascination of the ancient story, of the emancipation from Egypt, and of the lengthened discipline of the wilderness, by which the tribes were welded into a nation and fitted for the possession of the land of promise. I. THE GIFT OF THE LAW. Men, especially in their corporate capacity, need something more than exhortation, dissuasion, sentiment. They need law. And this necessity was met, when Israel was led into the wilderness, by the giving of the Law at Sinai. in this gift must be included the ten commandments, the precepts for family and personal life, the institution of the ceremonial, sacerdotal, and sacrificial dispensation, the confirmation and sanctification of the sabbath, by their observance of which the Jews were so well known by their neighbours. This last-named institution was, however, regarded by the God of Israel in a higher light—as "a sign between himself and them." The people were by these means placed under authority. Sanctions were attached to the Law, and life was assured to the obedient. II. THE OF THE . 1. The season and scene of this rebellion should be noticed; it took place, as the prophet reminds the elders, and as the record itself informs us, in the wilderness, i.e. immediately after the great deliverance and the promulgation of the Law, and whilst the people were still dependent in an especial manner upon the bounty and the protection of the Most High. 2. The offensive form of this rebellion is noted: "They walked not according to my statutes, and despised my judgments"—a course which showed their failure to appreciate the privileges bestowed upon them, and the dishonour which they dared to offer to their Deliverer and King. 3. Their inexcusable neglect of the provision made in the weekly sabbath for their true well being. 4. Their treachery. "Their heart went after idols." III. THE AND THE MERCY OF THE KING AND . 1. The immediate punishment inflicted upon the rebellious generation was the refusal to permit them to enter upon the land of promise. 2. The forbearance and mercy of God were displayed in that he did not make an end in the wilderness of those who had rebelled against him and defied him.—T. Ezekiel 20:18-26 The memory of the wilderness of the wanderings. At this point the transition is made from the generation who received the Law at Sinai to the generation which followed, and to whom another probation was afforded. I. THE DIVINE LAW WAS . II. THE AND OF THE PEOPLE WERE RENEWED. III. THE MOST FORMS OF WERE ADDED TO WHAT HAD , In Ezekiel 20:26 mention is made of the causing the firstborn to pass through the fire in the service of Moloch. IV. AND SEVERER THREATS WERE UTTERED. In Ezekiel 20:23 threats of scattering and dispersion among the heathen were added to the more general denunciations. V. AND WERE TURNED TO THE OF THE . VI. SPARING MERCY WAS AGAIN TO THE NATION FROM . . The lesson is very impressively taught in this passage that repentance and amendment by no means follow as a matter of course upon either punishment or forbearance. The discipline through which Israel passed partook of both characters; yet it left the people, as a people, still disposed to rebellion against God, and to contempt of his Law. It is the spirit in which God’s dealings with us are received which determines whether or not they shall issue in our highest good.—T. Ezekiel 20:27-31 The memory of offences in the land of promise. Notwithstanding the variety of incident and circumstance in the history of the chosen people, there was much sameness in their experience, in their discipline, in their errors and faults. This may account for the brevity with which the later epochs of national history are treated by the prophet in this passage. Yet there is a consciousness on his part of the aggravation of Israel’s guilt which is apparent in the tone of this portion of this remarkable chapter. I. ISRAEL’S AND WERE BY THE FACT THAT THEY WERE IN PAST AND . II. ISRAEL’S AND WERE WHEN THEY IN THE LAND OF PROMISE. III. ISRAEL’S AND WERE BY THEIR WITH THE OF JEHOVAH. IV. ISRAEL’S AND WERE BY THEIR WITH THE PURE AND OF THE TRUE . V. ISRAEL’S AND WERE BY THE FACT THAT THE CHOSEN PEOPLE ADOPTED THE AND THE OF MORALLY RACES. VI. ISRAEL’S AND THEIR FROM THE FAVOUR AND THE OF THE LORD.—T. Ezekiel 20:32-38 The purpose of Israel’s election. The prophecy at this point turns from the story of the past to the prediction and prospect of the future. I. GOD’S CANNOT BE BY THE OF ISRAEL AMONG THE HEATHEN. Exile and dispersion were appointed as chastisement and discipline. And there were those among the Hebrews who thought that, as a nation, they might amalgamate with the heathen, and might "serve wood and stone." To human apprehension, this might seem the natural consequence of their experience. But the reverse was what happened—captivity and exile served to restore the chosen people to their fidelity to Jehovah. II. GOD’S RULE OVER HIS PEOPLE WILL BE AND EVEN IN DISTANT AND HEATHEN LANDS. Lest it should be imagined that, when the children of Israel are scattered among the nations, the God of Israel will cease to exercise over them his vigilant sway and righteous retribution, the strongest language is used to express the unceasing control which, wherever his people are found, will be maintained over them. "With a mighty hand and a stretched-out arm will I rule over you … I will be King over you." III. GOD WILL PLEAD WITH THE WITH A VIEW TO SECURE THEIR AND . The expression implies personal interest and personal intercourse. It implies the free agency of the human beings with whom the Lord deigns to plead. It implies earnest desire for the welfare of individual Israelites—welfare which can only be secured through the conviction, the faith, the voluntary subjection, the loyalty, of these who have been in rebellion. IV. GOD WILL PURGE OUT REBELS AND , AND SO PURIFY THE TRUE ISRAEL FROM THOSE WHO ARE IN NAME ONLY AND NOT IN SPIRIT AND REALITY. Forbearance may and will be exercised, but discrimination must take pace. The dross must be consumed in order that the pure, fine gold may be brought out. V. GOD WILL GATHER THE TRUE SHEEP INTO THE FOLD, AND RE- HIS WITH HIS PEOPLE. This is the real aim of the Divine government. Other steps are the means; this is the end. Sooner or later this glorious and blessed result shall be brought to pass. "There shall be one flock, and one Shepherd." The bond of the covenant shall be again cemented. The purposes of Divine compassion shall be completely fulfilled. The scattered wanderers shall be led home, for he that scattered shall gather them. He shall make a way whereby his banished ones shall return. In the land of promise, the better country, the true citizens shall assemble, and shall offer sacrifices of perpetual obedience, and songs of endless praise, to their Deliverer and their Lord.—T. Ezekiel 20:40-44 The glorious restoration. It is difficult to believe that this language can refer to a local and temporal restoration and union. In this, as in other passages of his prophecy, Ezekiel seems to point on to the new, the Christian dispensation, into whose spiritual glory he seems to gain some glimpses neither dim nor uncertain. I. THE SCENE OF THE . God’s holy mountain, the mountain of the height of Israel, is the symbol of the Church of the Son of God. II. THE IN THE . Those concerning whom the promise is spoken are those who have been scattered abroad, but are now brought home, and who constitute "the house of Israel," i.e. the true Israel, the Israel of God. III. THE OF THE . By the services, the offerings, the firstfruits, the oblations, must be understood the spiritual sacrifices, especially of obedience and of praise, which the accepted of God delight to lay upon his altar. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 21:2, Ezekiel 21:3 The opening words, reproducing those of Eze 20:46, indicate that the interpretation of that parable is coming. So the three variants of "south" are shown to mean respectively Jerusalem, the holy places, and the land of Israel. So, in Ezekiel 20:3, the righteous and the wicked take the place of the "green" and the "dry" tree, and the fire is explained as meaning the sword of the invader. The teaching of Eze 18:1-32, had shown that Ezekiel had entered, as regards the ultimate judgment of individual men, into the spirit of Abram’s words "That be far from thee to destroy the righteous with the wicked" (Genesis 18:25). But in regard to temporal judgments there would be in this case, as in the complaint of Job 9:22, no distinction. The sword went forth "against all flesh." Ezekiel 21:6 Sigh therefore, etc. As in other instances (Ezekiel 4:4; Ezekiel 5:1-4), the prophet dramatizes the coming calamity. He is to act the part of a mourner, whose sighs are so deep that they seem to "break his loins" (compare, for the gesture, Nahum 2:1, Nahum 2:10 Isaiah 21:3; Jeremiah 30:6). The strange action was meant to lead to questions. What did it mean? And then he is to answer that he does it "for the tidings" which are to him as certain as if they had already come. He is but doing what all would do, when the messenger brought word, as in Ezekiel 33:21, five years later, that the city was at last smitten. Ezekiel 21:8, Ezekiel 21:9 A sword, a sword, etc. The new section (Ezekiel 21:9-17) rises out of the thought of the unsheathed sword in Ezekiel 21:3. More than most other portions of Ezekiel’s writings, it assumes a distinctly lyrical character, and might be headed, "The Lay of the Sword of Jehovah." The opening words are probably an echo of Deu 32:41. The dazzling brightness of the sword is added to its sharpness as a fresh element of terror. Ezekiel 21:10 The sceptre of my son, etc. The clause is obscure, possibly corrupt, and has received many interpretations. (1) Taking the received text, the most probable explanation is that given by Keil and Kliefoth: Shall we rejoice (saying), The sceptre of my son despiseth all woods. Here the "rod" is the "sceptre" of the tribe of Judah (Genesis 49:10), and the words are supposed to be spoken by those who hear of the destroying sword. They need not dread the sword, they say, because the sceptre of the house of David, whom Jehovah recognizes as his son, despises all wood, looks on every other rod that is the symbol of sovereignty, with scorn. It is urged, in favour of this interpretation, that Ezekiel 21:27 contains an unmistakable refer, nee to the prophetic words of Gen 49:10. (2) Ewald: It is no weak rod of my son, the softest of all wood; i.e. the sword of Jehovah is no weak weapon such as might be used for the chastisement of a child (Proverbs 10:13; Proverbs 13:24). (3) Hengstenberg: Shall we rejoice over the rod of my son, despising every tree? There is no cause for anything but the reverse of joy in the rod, the punishment which God appoints for Israel as his son, and which surpasses all others in its severity. (4) The Authorized Version and Revised Version (margin) make the "sword" the nominative, and the words are those of Jehovah: It contemneth the rod (i.e. the sceptre) of my son, as it contemns every other tree (i.e. as in Ezekiel 20:4), every other national sovereignty. (5) The Revised. Version and Authorized Version (margin): It (the sword) is the rod of my son (appointed for his chastisement), and it despiseth every tree, in same sense as in (4). (6) Cornill, altering the text, almost rewriting it, gets the meaning: It (the sword) is for men who murder and plunder, and regard not any strength. Neither the LXX. nor the Vulgate help us, the former giving, "Slay, set at naught, reject every tree;" and the latter, "Thou who guidest the sceptre of my son, thou hast cut down." On the whole, (1) seems to rest on better ground than the others. Ezekiel 21:12 Terrors by reason of the sword; better, as in the Revised Version and margin of the Authorized Version, They (the princes of Judah, corresponding to the "rod" of Ezekiel 21:10) are delivered over to the sword with my people. At this stage, in contemplating the destruction alike of princes and of people, the prophet is bidden to make his gestures of lamentation yet more expressive, "crying, howling, smiting on his thigh" (Jeremiah 31:19). Ezekiel 21:13 Because it is a trial, etc. The verse has received as many interpretations, and is just as obscure as Ezekiel 21:10, with which it is obviously connected. I begin as before with that which seems most probable. (1) Keil: For the trial is made, and what if the despising sceptre shall riot come? The "despising sceptre" is the kingdom of Judah, and the prophet asks, "What will happen, what extreme of misery is to be looked for, if that kingdom shall not appear, if Judah shall be left without a ruler? (2) Ewald: For it is tried—and what? Whether it is also a soft rod! That will not be. Sc. men will find on trial that the sword of Jehovah is not a soft rod, but the sharpest of all weapons. (3) Hengstenberg: And how? Shall the despising rod that outstript all other punishments not be? i.e. shall the sword of Jehovah not do its work effectively? (4) Cornill, in part following Hitzig, again rewrites the text, and gets the meaning: How should I judge with favour? They have not turned themselves from their pollution. They shall find no place. (5) The Authorized Version inserts t he word "sword," apparently with the meaning that the "trial" will show that the sword of the Lord contemns the rod, i.e. the sceptre of Judah, and that that rod shall be no more. (6) The Authorized Version (margin): When the trial hath been, what then? Shall not they also belong to the despising rod? may have had a moaning for those who adopted it, but I fail to find it. (7) The Revised Version relegates the Authorized Version text into the margin, and substitutes, For there is a trial, and what if even the rod that contemneth (i.e. the sceptre of Judah) shall be no more? (8) The LXX and Vulgate connect "because there is a trial" with the preceding clause, rendering it respectively, "for it has been justified (δεδικαίωται)," and "because it has been tested (probatus)," and translate what follows—the LXX; "What if even a tribe be repulsed? It shall not be;" and the Vulgate, "And this when it (the sword!) has overturned the kingdom, and it shall not be," etc. This will be a sufficient summary of the difficulties of the exegetical problem. At the best, we must say that it remains unsolved. Ezekiel 21:14 Smite thine hands together, etc. Another gesture follows, either of horror and lamentation, or perhaps, looking to Ezekiel 21:17, of imperative command. The sword is to do its thrice-redoubled work (the words emphasize generally the intensity, and are scarcely to be taken numerically, of the repeated invasions of the Chaldeans); it is "the sword of the slain" (better, pierced ones, or, with Revised Version, the deadly wounded). The next clause should be taken, with the Revised Version, in the singular—the sword of the great one that is deadly wounded; sc. the sword should smite the king as well as the people. For entereth into their privy chambers, read, with the Revised Version (margin), Ewald, and Keil, it compasseth them about. Ezekiel 21:15 For their ruins shall be multiplied, read, with the Revised Version, that their stumblings; and for wrapped up, pointed, or sharpened. Ezekiel 21:16 Go thee one way or another, etc.; i.e. as in the following, to the right hand or the left—to the north or the south. Whichever way the prophet turned (Ezekiel 20:47), he would see nothing but the sword and its work of slaughter. Jehovah had given that command with the gesture of supreme authority. He would not rest till he had appeased his wrath by letting it work itself out even to the end. With these words the "Lay of the Sword of Jehovah" ends, and there is again an interval of silence. Ezekiel 21:17-19 The new section opens in a different strain. Ezekiel sees, as in vision, Nebuchadnezzar and his army on their march. He is told to appoint a place where the road bifurcated. Both come from one land, i.e. from Babylon; but from that point onwards one road led to Rabbath, the capital of the Ammonites (Deuteronomy 3:11; 2 Samuel 11:1), the other to Jerusalem. Apparently, the exiles and the people of Judah flattered themselves that the former was the object of the expedition. The answer to that false hope is a vivid picture of what was passing in the council of war which Nebuchadnezzar was holding at that parting of the ways. The prophet sees, as it were, the sign post pointing, as with a hand, to each of the two cities The king consults his soothsayers, and uses divinations. Of these Ezekiel enumerates three: (1) He shakes the arrows to and fro (Revised Version). This was known among the Greeks as the βέλομαντεια The arrows were put into a quiver, with names (in this case probably Rabbath and Jerusalem) written on them. One was then drawn, or thrown, out as by chance, and decided the direction of the campaign. (2) He consults the images (Hebrew, teraphim). The modus operandi in this case is not known, but Judges 18:18 and Hosea 3:4 point to some such use of them. (3) There remains the sacrifice and the inspection of the liver, familiar alike in Greek, Etrurian, and Roman divination (Cicero, ’De Divin.,’ 6:13). Ezekiel 21:22 At his right hand was, etc.; better, into his right hand came, etc.; sc. the arrow marked for Jerusalem was that which came into the king’s hand as the quiver was shaken. To appoint captains; better, battering rams, in both clauses. The same Hebrew word is used in both (see note on Ezekiel 4:2). The verse paints the engineering operations of the besiegers, following on the issue of the divination. (For the mount, comp. Isaiah 37:33.) Ezekiel 21:23 The whole verse is obscure, and has been very variously interpreted. I follow the translation of the Revised Version, and explain it by inserting words which are needed to bring out its meaning: It (what Nebuchadnezzar has done) shall be as a vain divination in their sight (sc. in that of the men of Jerusalem), which have sworn unto them (sc. have taken oaths of fealty to the Chaldeans, and are ready to take them again), but he (Nebuchadnezzar) brings iniquity to remembrance. The fact represented is that when the people of Jerusalem heard of the divination at the parting of the ways, they still lulled themselves in a false security. They and Zedekiah had sworn obedience, and that oath would protect them. "Not so," rejoins the prophet; "the Chaldean king knows how those oaths have been kept." The LXX. omits all reference to "oaths." The Vulgate. taking the word for "oath" in its ether sense of "sabbath," gives the curious rendering, Eritque quasi consulens frustra oraculum in eorum oculis, et sabbatorum otium imitans. In spite of the reports that reached them, the men of Jerusalem thought themselves as safe as if the Chaldean king were keeping a sabbath day. Ewald partly follows the Vulgate, and renders, They believe they have weeks on weeks, i.e. will not believe that the danger is close at hand. Keil and Havernick: Oaths of oaths are theirs; i.e. they count on the oath of Jehovah, on his promises of protection, but he (Jehovah) brings iniquity to remembrance. That they may be taken; i.e. be seized by the invader and either slain or made prisoners Ezekiel 21:24 The prophet adds words which in part explain these that precede. The iniquity of the people has forced, not the Chaldean king only, but Jehovah himself, to remember and to punish them. Ezekiel 21:25 And thou, profane wicked prince of Judah, etc.; better, with the Revised Version, O deadly wounded, etc; as in Ezekiel 21:29, where the same word is translated in the Authorized Version as "slain" The Authorized Version follows the LXX. and Vulgate, apparently in order to make the word fit in with the fact that Zedekiah was not slain, but carried into exile. The word "deadly wounded," or "sorely smitten," may rightly be applied to one who fell, as Zedekiah did, from his high estate. From the sins of the people the prophet turns to the special guilt of Zedekiah, who had proved unfaithful alike to Jehovah and to the Chaldean king, whom he had owned as his suzerain. His day had at last come, the time of the iniquity of the end of the last transgression which was to bring down on him the final punishment. Ezekiel 21:26 Remove the diadem, etc. The noun is used throughout the Pentateuch (e.g. Exodus 28:4; Exodus 37:1-29:39; Le Exodus 8:9; Exodus 16:4) for the "turban" or "mitre" of the high priest, and Keil so takes it here, as pointing to the punishment of the priest as well as of the king. This shall not be the same; literally, this shall not be this; or, as the Revised Version paraphrases, this shall be no more the same; i.e. the mitre and the crown shall alike pass away—taken from their unworthy wearers. There was to be, as in the following words, a great upturning of all things; the high brought low, the lowly exalted. Ezekiel 21:27 I will overthrow. The sentence of destruction is emphasized, after the Hebrew manner, by a threefold iteration (Isaiah 6:3; Jeremiah 22:29). It shall be no more. The pronoun in both clauses probably refers to the established order of the kingdom and the priesthood. "That order," Ezekiel says, "shall be no more." Keil, however, takes the second "it"—the "this" of the Revised Version—as meaning the fact of the overthrow. That also was not final; all things were as in a state of flux till the Messianic kingdom hinted at in the next clause should restore the true order. Until he come whose right it is. The words contain a singularly suggestive allusion to Genesis 49:10, where a probable interpretation of the word "Shiloh" is "he to whom it belongs;" or, as the LXX. gives it, τὰἀποκείμενααὐτᾷ. The passage is noticeable as being Ezekiel’s first distinct utterance of the hope of a personal Messiah. Afterwards, in Ezekiel 34:23, it is definite enough. Ezekiel 21:28 Thus saith the Lord God concerning the Ammonites. Ezekiel has not forgotten that scene at the parting of the ways. The Ammonites, when they saw the issue of the divination, and the march of the Chaldean army to the west, thought themselves safe. They took up their reproach against Jerusalem, and exulted in its fall. They are warned, as in another strophe of the "Lay of the Sword of Jehovah," that their confidence is vain (comp. Zephaniah 2:8 for a like exultation at an earlier period). Ezekiel 21:29 Whiles they see, etc. The words may possibly refer to Nebuchadnezzar’s diviners in Ezekiel 21:21, but more probably to those whom the Ammonites themselves consulted. The pronoun "thee" in both clauses refers to Ammon. The result of those who divined falsely was that the sword would be drawn against the necks of the Ammonites and threw them upon the heap of the slaughtered ones. For them, as in the words that end the verse, reproducing those of Eze 21:25, punishment is decreed, and that punishment will come. Ezekiel 21:30 Shall I cause it, etc.? The question of the Authorized Version suggests a negative answer, as though the speaker were Jehovah, and the sheath that of his sword. The Revised Version, which translates it, with Keil, the LXX; and the Vulgate, as an imperative, deals with it as addressed to the Ammonites. They am told to sheath their sword; it would be of no avail against the sharp, glittering weapon of Jehovah. Their judgment would soon come on them in their own land, not, as in the case of Judah, in the form of exile (comp. Ezekiel 25:1-8 as an expansion of the prophet’s thought). Ezekiel 21:31 I will blow against, etc. The imagery of fire takes the place of that of the sword. The brutish men (same word as in Psalms 49:10; Psalms 92:6) are the Chaldean conquerors. The fact that the adjective may also mean "those that burn" may, in part, have determined Ezekiel’s choice of it. Ezekiel 21:32 For Ammon there is no hope of a restoration like that which Ezekiel speaks of as possible for Jerusalem, and even for Sodom and Samaria. Its doom is written in the words, it shall be no more remembered (comp. Ezekiel 25:7). Ezekiel 21:4 The common fate of righteous and wicked. Both the righteous and the wicked are to be cut off. Though not equal in moral character, they are to share in the same general calamities. I. IT IS A FACT THAT THE SUFFER WITH THE WICKED. We see this fact in everyday experience, and it would be a falsehood to formulate a doctrine which seemed to our short-sighted judgment more just, if it did interpret events. 1. From human conduct. The bad policy of a king brings war and its attendant miseries on a whole nation. The crime of a father bequeaths poverty, shame, and misery to his whole family. 2. From natural calamities. An earthquake will shake down a church upon the heads of the most devout worshippers, with as terrible a slaughter as that which follows the overthrow of some theatre of sinful revelry. II. THE COMMON LIFE OF MANKIND THIS COMMON FATE. There is a certain solidarity of man. We are members one of another, so that if one member suffers, all the members suffer. This is one penalty we pay for the union with our fellow men which on the whole is immensely helpful Without such a union there would be no society, no organic connection between individuals. The rich, full life that grows out of the mutual ministries of man would then be impossible. III. IT IS AN OF A THAT THE SHARE THE FATE OF THE WICKED. The wicked could well be spared, and it might seem to be a good thing for the world that their places should be vacant; but every good man has his good work which suffers when he is taken away. The guilt of those who bring disaster on the innocent is all the greater on this account. No worse thing can happen to a people than that its saving elements should be taken away. They are the salt of the land. IV. THE WHO SUFFER WITH THE WICKED ARE NOT INJURED, The injustice is temporary. 1. The outward suffering is an inward blessing. The physical nature of the suffering may be the same in both eases; but its moral character differs entirely according as it is deserved or not. When it falls on innocent men it is not punishment; there is no curse in it; it comes as the fire that purges the silver. 2. The temporary suffering will be followed by eternal blessedness. We may say of the righteous and the sinful who were victims of a common calamity, "In their death they were not divided." But after death there is a swift and searching separation. Then it is seen that the righteous were taken from the evil to come. V. THE COMMON FATE OF THE AND WICKED MAY BE A MEANS OF SAVING BOTH. It was so in the Captivity. Good men like Daniel and "The Three Children" were taken to Babylon together with the corrupt courtiers of Jerusalem, and there they maintained the flame of ancient Hebrew piety, so as to prepare for a renewed people’s restoration. Christ died the sinner’s death that he might save the sinner, after he himself had been raised up from the dead in victory over sin. Ezekiel 21:9 The sword of war. I. THE SWORD OF WAR BRINGS FEARFUL TROUBLE. When the hoarded judgment bursts over the head of the guilty nation of Israel, it falls in the form of war. Those people who speak lightly of war as being "good for trade," as "opening careers for men," and as "developing manly virtues," etc; would do well to consider that the fearful monster is regarded in the Bible as the worst of plagues. David was a man of war and he knew what its horrors meant. It was with no nervous fear like that of King James who shuddered at the sight of a sword, with no sentimental tremors of an effeminate nature, that the old warrior David chose the horrors of a pestilence in preference to those of war. Note some of its evils. 1. Destructiveness. It must be a fallacy to regard it as "good for trade." Whatever temporary and artificial fillip commerce may receive during the actual campaign is paid for ten times over by the subsequent collapse. England was thrown back for generations by the Napoleonic wars. The soldiers are withdrawn from productive work; ordinary commerce is stopped; and a vast amount of property is directly destroyed. 2. Suffering. Every one who has witnessed the scenes of a battlefield turns from the recollection of them with loathing and horror. War is not a pageant of drums and trumpets and flying banners; it is a huge Inferno of groans and agonizing deaths. Thousands lie wounded on the field, some trampled on by charging steeds, some anguished for want of the drop of water which cannot be reached, sick with the blazing heat of the sun or chilled to the marrow in snow and frost. Thousands are cut off in the flower of their youth, sent prematurely to the grave before their real life work is begun. And every death means a household of bitter mourning in the old home. 3. Wickedness. War lets loose the lowest passions. Hatred and bloodthirsty vengeance are engendered, and men are brought down to the level of wild brutes. Too often savage lust follows, and the vilest outrages are committed. II. THE SWORD OF WAR MAY BE USED AS A DIVINE . 1. Sharpened by sin. National misconduct lays a people open to the ravages of war. The curse may be earned immediately by insolent and unrighteous dealings with other nations; or it may be brought less directly and not as we could anticipate. Yet the awful fact remains—National sin necessitates national judgment, and the most awful and yet the most common national judgment is war. 2. Directed by God. This was the case with the wars of judgment that visited Israel. Israel’s sin sharpened the sword, but God’s hand guided it. For the providence of God cannot be excluded, even from so lawless and monstrous a thing as war. (1) This adds to its terror. It is fearful to know that God wills us to suffer from so dire a calamity. Then there can be no escaping it. (2) This suggests hope of final rescue. Wherever God is, love is. The God of battles is the God of Bethlehem. He who sends the war to scourge also sends the gospel to save. Ezekiel 21:17 The satisfaction of God’s fury. This is a most awful subject. Gladly would we leave it alone. Oh for a fresh sight of God’s eternal love, instead of this horror of great darkness, this vision of wrath and judgment unrestrained and fully satisfied! Yet the fearful words are before us and they invite our earnest regard. I. GOD’S FURY IS BY SIN. It is only against sinners that these dreadful words are written. The righteous may share the temporal calamities that smite the wicked (Ezekiel 21:4), but they incur none of the wrath of God that lies behind those calamities. Nevertheless, as we are all sinners, there is little comfort in this thought. Consider how greatly sin provokes wrath. 1. It is committed in full daylight. The Jews possessed the land. We know Christ. We cannot plead ignorance. Even the heathen have accusing consciences. 2. It is committed against love. We sin against our Father, to whom we ewe everything, and who has been infinitely gracious to us. 3. It is committed in spite of warnings. Israel had her grand procession of minatory prophets from Elijah to Ezekiel. We have the warnings of the Bible. 4. It is committed without necessity. There is a better way and a happier. Nothing but the most wilful perversity can make us choose the evil path. A saving hand has been held out to protect us. When we sin we reject that help. 5. It is committed after God’s long suffering has been tried. He has long refrained from punishing. Yet men have made his long suffering an excuse for greater sin. Thus they have "treasured up wrath for the day of wrath." II. GOD’S FURY CANNOT BE . 1. It cannot be opposed by men’s powers. The sinner has to contend with the Almighty and the All-wise. The stoutest must fall in such a contest, and the most cunning must fail in the foolish attempt to outwit God. 2. It cannot be opposed by any excuses. Unhappily, there is no doubt as to the guilt of the sinner. He had opportunities of return, and he rejected them. Conscience must paralyze resistance. 3. It cannot be opposed by God’s love. There is no schism in the nature of God. Love itself must approve of wrath directed against hardened impenitence. III. GOD’S FURY WILL BE . 1. It will not fail. Nothing that God attempts can fail. This we may infer as a conclusion from the observations under the previous head. 2. It will not endure forever. When it has accomplished its work it will rest. It may be that some of the results of it will endure forever. The slain man will not arise again on earth, but he is not being killed continuously. The ruined city may never be rebuilt, and yet the earthquake that overthrew temples and palaces has long subsided, and all is now still and calm. 3. It will be satisfied when it has accomplished its end. God’s fury is not like his love. It does not spring unprovoked from his own heart. It is roused by sin, and when it has punished sin, it is satisfied. But this is the most awful satisfaction of it. There is another satisfaction, viz.: 4. It will be satisfied when it is propitiated. This is not stated in the verse before us. But it is the burden of the gospel. Christ our Advocate propitiates the wrath of God (1 John 2:1, 1 John 2:2). Then if we have confessed our sin, and sought the saving help of Christ, we need fear the wrath of God no longer. It is satisfied. Transgressions discovered. I. ARE BY GOD AS SOON AS THEY ARE . He is present when the deeds are done; his eyes are always open to observe the conduct of his creatures; he is not negligent of sin. We start, therefore, with the position that there is no such thing as secret sin. The appearance of secrecy arises from the fact that the great Witness withholds his evidence for the present. Such a position leads to the inevitable conclusion that some day the most hidden evil may be made manifest. God holds the key, and he will unlock the door whenever he sees fit. II. WILL BE TO THE IN THE FUTURE . This must be what the judgment really means. We have been accustomed to the picture of a vast assize, as though God needed to go through the forms of a criminal trial with souls, every secret of whom has been perfectly known to him from the first. Such a trial would be an empty form, a mere theatrical display. But God will make the justice of his action apparent to all, and in doing so the secrets of all hearts will be revealed. III. ARE LIKELY TO BE ON EARTH. It is scarcely possible for a man to play the hypocrite successfully till his secret is sealed in death. At some moment of inadvertency he is almost certain to lift the mask, and then the discovery of his deceit, once made, will destroy forever the reputation of years. Sin will work its fruits in the bad man’s life. Though never confessed in words, it is expressed in tone and temper. The very features of the countenance set themselves to the character of the life within. Moreover, sudden surprises and unexpected turns of events will reveal a man to the world. The long buried secret comes to light. Achan’s Babylonish garment is brought to light (Joshua 7:18-20). Ananias and Sapphira cannot conceal their lie (Acts 5:9). Eugene Aram cannot hide the corpse of his victim. Dimsdale is driven to reveal the scarlet letter that burns in fire on his breast. IV. MAY BE HIDDEN BY . In the expressive Hebrew phrase, they are then said to be "covered." The only way to have our transgression thus buried out of sight is for us first to confess it to God. Thus we need to pray that be will search us and try us, and see if there be any wicked way in us (Psalms 139:23, Psalms 139:24). Until our sins are brought home to our consciences, there is no hope that they will be permanently hidden. If we forget them, God will remember them. For God to forget them we must first remember them. When transgressions are thus owned to God, we are in the condition to receive his pardon, after which we may take the assurance, "Your sins and iniquities will I remember no more." The sins are then banished "as far as the east is from the west." They are "buried in the depth of the sea." God does not goad his restored children with their old sins. Revolution and restoration. I. . God overturns Israel and its institutions by repeated acts in the successive invasions of Nebuchadnezzar. The ruin is utter. No city has sustained so many sieges as Jerusalem, or has been so often sacked and destroyed. Now, we are reminded that these terrible disasters are elements in a Divine judgment and discipline. It is God who overturns. There is, therefore, a providential purpose in the event. 1. Revolution must precede restoration. The Divine education of mankind is not a continuous, unbroken development. The earthquake has its mission as truly as the April shower. Evil must be overthrown before good can be built up. This may mean a violent process. We are too mild in some of our methods of treating sin. Undoubtedly, God has not committed his sword of judgment to us, but he expects his servants to testify against sin, and so to pull down the strong walls of Satan. Aggressive work is absolutely necessary. While we preach the gospel of peace, we have also to fight against intemperance, commercial corruption, and all evil customs and institutions. 2. This revolution must be universal. There is a sweeping comprehensiveness in our text. Political revolutions, indeed, may not be called for, for now we have to engage in spiritual work. But there must be revolution in every region of life. (1) In the heart. Old prejudices and habits must be thrown down—every mountain made low. (2) In the Church. Christ cleansed the temple. The Reformation was a great overturning. Much in the Church now needs to be overturned; e.g. worldly practices, human inventions, false ideas, Christless journalism, etc. (3) In society. The apostles were regarded as firebrand revolutionists, who "turned the world upside down." Social injustice must be overturned, not, perhaps by "Red Republicanism," but by Christian brotherhood. We must not suppose that God will let the monstrous evils of Christendom go on forever. He will overturn much before we can see the millennium. The new wine cannot be contained in the old bottles. II. . 1. The revolution prepares for a restoration. Mere destruction perfects nothing. It is necessary only as preliminary to something constructive. Blank nihilism is the most barren philosophy. The "everlasting no" is not a gospel for hungry humanity. After the revolution there must be a new order, and after repentance there must be a new life. 2. The restoration can only be accomplished by Christ. Until Christ came the Jews were never truly restored, though they had returned to their land. In Christ Israel had its long hoped for redemption (Luke 2:29, Luke 2:30), though, alas! most of the nation rejected it, and left it to others. It is easy to demolish an ancient effete system. The difficulties begin with building up a new and better one. We cannot establish a new social order, nor can we even stir up a better life in our own breasts. The weary world waits for the full coming of Christ to restore its overturned peace and order. 3. This restoration will be fully satisfactory. (1) Christ has a right to enjoy the headship over it: "Whose right it is." He is not only the Son of David, and Heir to the old throne; he is the Son of God, vested with Divine rights. (2) Christ receives his kingdom worn his Father (Philippians 2:9-11): "I will give it him." (3) This restoration will not be a return to the old position. If it were so, the whole process would be a profitless cycle. But Christ’s kingdom of heaven is infinitely better than David’s kingdom of Israel. BY J.R. THOMSON Ezekiel 21:3-5 Undiscriminating infliction. It is a pathetic spectacle, this of the prophet, in his exile away in the northeast, turning by Divine command his gaze, sorrowful and sympathizing, towards Jerusalem, the holy places, the land of Israel. The present is sad enough, but Ezekiel has to bear the oppressive anticipation of the future. He hears the assurance of the God whom his countrymen have offended by their infidelity that worse calamity, even disaster, and death are about to befall the remnant in Palestine. The sword is about to be drawn out of its sheath, and the righteous and the wicked alike are about to feel the keenness of its edge. I. REGARDS A NATION AS HAVING A LIFE. Israel was a unity, and the scattered tribes were regarded by the King of nations as one people. It is the same with other communities. Every nation has its own national life, its own organic unity. Each subject or citizen is a member of the body, and his existence has meaning in this relation and all that it involves. II. LAW DEALS WITH A NATION AS A WHOLE. The inhabitants of the earth are under moral government and control, are subject to law and to the Divine Lawgiver and Judge. God is the God of nations. So much is this the case that political authority is represented in Scripture as being a Divine institution: "The powers that be are ordained of God." As Providence designs that men should live in communities, so God determines the discipline, the moral education, through which nations must pass. God is in history; which is uninteresting and meaningless unless his hand is recognized, and the operation of his rule observed with admiring reverence. III. THIS THAT THE WICKED IN THE , AND THE GOOD IN THE , WHICH COME UPON A NATION. Individuals are not always in sympathy with the community of which they form a part. There are other currents in a stream beside its main flow. Broadly speaking, the nation which publicly and flagrantly violates the moral law undermines its own life and prepares the way for its own dissolution. When the catastrophe comes, those who have protested against the nation’s sins, and have endeavoured to stem the torrent of unbelief and ungodliness, are carried away in the general destruction. IV. SUCH DOES NOT, HOWEVER, AFFECT THE MORAL OF MEN. God deals with men upon general principles—according to broad, intelligible laws. We cannot see how it could be otherwise. Yet this seems to involve many cases of individual hardship, and even injustice. How can this be avoided? The Judge of all the earth will surely do right. How, then, can we explain the fact that—in the language of Ezekiel—the Eternal, with his sword, cuts off the righteous and the wicked? V. THIS IS BY, AND WITH, THE AND OF A FUTURE STATE. What we know not now we shall know hereafter. The anomalies of the present state of being are such as to suggest that this is only a probationary state, that we do not now and here see the unfolding of the complete purposes of the Lord and Judge of all. The Scriptures reveal a state in which retribution and compensation shall be complete, as we know they are not here. The righteous and the wicked shall not always be confused in one common category, and consigned to one common doom. The discrimination which is not exercised now shall be exercised hereafter. Prosperous sinners shall not forever elude the righteous judgment of God. The suffering and patience of the virtuous and pious shall one day be rewarded, not only by the approbation of the Judge, but by an everlasting recompense.—T. Ezekiel 21:6, Ezekiel 21:7 The sign of sighing. In the case of Ezekiel, perhaps more than in any other of the prophets, actions were adopted as prophetic signs, more effective than words. The tidings conveyed to the prophet, and through him to his fellow countrymen, were of so mournful an import that such indications of mental distress as sighing and weeping were natural expressions of the feelings which he could not but experience. It was appointed for him in this way to excite the curiosity of his people, and, in response to their inquiries, to inform them of coming evils. I. THE CAUSE OF THE PROPHET’S SIGHING. 1. The trouble which was about to come upon the inhabitants of Jerusalem and of the whole land of Israel, in the invasion of the country, the siege of the metropolis, and the violent death of many of the inhabitants. 2. The sinful rebelliousness of the people, by which they were bringing upon themselves these calamities and disasters. 3. Ezekiel’s deep and sincere sympathy with sufferers, and his sorrow for their evil ways, so that he felt for his fellow countrymen as he would have felt for himself. II. THE OF THE PROPHET’S SIGHING. It was "with bitterness," "with the breaking of the loins," i.e. sighing shaking the whole bodily frame, and evincing the pungent distress afflicting his spirit. III. THE OF THE PROPHET’S SIGHING. 1. It was an evidence of patriotism; for Ezekiel himself was far from the scene of approaching retribution, and it did not affect him personally, but through his patriotic identification of himself with all that concerned his people. 2. It was an evidence of his faith in Divine assurances. There is no reason to suppose that mere political foresight enabled the prophet to anticipate the coming, evil; yet he realized its certain approach with such intensity as to call forth the manifestation of feeling here described. 3. It was a warning to the careless and insensible. There were many for whom Ezekiel sighed who sighed not for themselves; yet theirs was the sin, and theirs the punishment now imminent. 4. It was a summons to repentance. If the prophet cried and sighed for the abominations wrought among the people, how much more did it become those who by their sins had provoked the anger of the righteous God to consider their ways, to weep because of their guilty ingratitude and persistent disobedience, and to flee from the wrath to come! how much more did it behove them to call upon the Lord that he might have mercy upon them, and upon their God who could abundantly pardon!—T. Ezekiel 21:8-17 The sword. Among the great powers that have affected human history must be reckoned the sword. As the emblem of physical force, of the superiority of the great of the world, it has special significance for the student of human affairs. The vision of the sword revealed to Ezekiel the impending doom of the land of Israel, and particularly of the inhabitants of Jerusalem. When he saw in imagination the glittering blade and the keen edge, his mind anticipated the awful fate which was about to overtake his afflicted and sinful fellow countrymen. I. THE SWORD IS THE OF HUMAN AND . II. THE SWORD IS THE WEAPON OF DIVINE UPON THE NATIONS. Whilst it is unquestionable that wars and fightings come from human lusts, it is to the religious man, to the student of Scripture, equally plain that a Divine Providence overrules all the conflicts of the nations to accomplish wise purposes, and even purposes of. benevolence. The Assyrian power directed its forces against the land of Israel, under the influence, doubtless, of human passions and purposes by which those passions were suggested. But Assyria, Egypt, Persia, and Rome were pewees which the God of Israel employed to bring about the ends fixed upon by his own wisdom and faithfulness. As an instrument by which punishment was inflicted upon the idolatrous and rebellious, the sword was not only the sword of Nebuchadnezzar, but the sword of the Lord of hosts. III. THE SWORD IS A SUMMONS TO AND . Ezekiel himself evidently regarded it in this light. He was directed to cry and howl, to smite upon his thigh, to smite his bands together, when he beheld in vision the weapon which was about to chastise his rebellious countrymen. There are minds which need to face the consequences of sin in order that they may admit the awfulness of sin itself. When the displeasure of the Almighty is revealed against the iniquities of men, they are sometimes roused to reflection and inquiry, and so it may be to repentance. IV. THE SWORD IS THE SYMBOL OF THE POWER BY WHICH SIN IS SLAIN. The sons of Israel were not alone in the practice of sin, in ingratitude, and disobedience. Men in every age and in every place are found guilty of rebellion against the holy and. righteous God. Well is it when they turn against their own sins the edge of the spiritual sword, when they attack their vices, their follies, their crimes, as the enemies of God, and, by slaying with the Divine weapon the rebellious forces, avoid the otherwise inevitable judgment and retribution which overtake the impenitent.—T. Ezekiel 21:18-32 The impartiality of Divine justice. Very picturesque and memorable is this portion of Ezekiel’s prophecies. The prophet in his vision beholds the King of Babylon on his way to execute the purposes of God upon the rebellious and treacherous prince of Judah, and upon his partakers in sin. He sees him at some point of this expedition, standing on the northeast of Palestine, uncertain whether in the first instance to direct his arms against Rabbath, the capitol of the Ammonites, or Jerusalem, the metropolis of Judah. He is at "the parting of the way," and calls to his aid, to help him to a decision, not only the counsel of the politician and the commander, but that also of the diviner. The bright arrows, on which the names of the two cities are inscribed, are drawn as in a lottery, the images are consulted, the liver is inspected by the augur. The prophet sees the resolve taken to proceed against Jerusalem; yet at the same time, he predicts that the children of Ammon shall not escape the edge of the glittering sword of retribution and vengeance. I. DIVINE JUSTICE MAKES USE OF HUMAN OF , OFTEN OF THE FOR WHICH THEY ARE . The King of Babylon was appointed as the minister of righteous avenging upon both Judah and Ammon. Unawares to himself, he, in his military operations, was carrying out the predictions of God’s prophets, and the decree of God himself. Infinite wisdom is never at a loss for means by which to bring to pass its own counsels and resolves. II. DIVINE JUSTICE THE WHO ARE TO THEIR AS WELL AS THOSE WHOSE HAVE NOT BEEN . Although the descendants of Abraham were selected from among the nations for a special purpose connected with God’s plans for the moral government of the world, they were not thereby released from their righteous obligations, or from liability to punishment in case those obligations were repudiated. Israel’s election did not secure exemption from the consequences of defection and rebellion. Rather was the guilt of the nation deemed to be aggravated by their neglect to use aright the many advantages with which they were favoured. On the other hand, the Ammonites were not secured against righteous retribution merely because they were less highly privileged than Israel. They had a measure of light, and they were responsible for walking in the light they enjoyed; and if they loved darkness rather than light, they secured their own condemnation. III. DIVINE JUSTICE DECIDES WHICH GUILTY NATION SHALL BE , AND WHICH SHALL BE . Into the secret counsels of God it is not given us to enter. Facts are before us; and we see that, according to this prophecy, Ammon was committed as fuel to the fire, and was no more remembered; that the very name of the Ammonites vanished out of human history; and we see that the Jewish people survived, and were brought forth from the furnace into which they were cast. We can only apply to these facts our faith in the Divine righteousness, and hold fast by our conviction that in this, as in all his dealings with men, the Eternal Ruler has acted upon principles of unquestionable equity. IV. DIVINE JUSTICE SUMMONS SINFUL NATIONS TO AND NEWNESS OF LIFE. These predictions and their fulfilment in history have been recorded for our instruction. What we read in Scripture is fitted to deepen within our nature the conviction that this world is under the righteous government of God. And we shall be foolish indeed if we do not infer from this fact the necessity of repentance and of renewal; if we are not led to welcome the assurance that for the penitent there is mercy, and for the lowly, life. - T. Ezekiel 21:26, Ezekiel 21:27 The Divine reversal. The judgments of God are not in vain. The sword is not sheathed until the purposes of infinite righteousness are achieved. War leads to such an end, to such a place, as eternal wisdom approves. No good end would be answered by Divine interposition, did all things go on as before. A Divine reversal crowns the work. I. THE FACT. The primary reference of the prophet is doubtless to the downfall of the usurping, rebellious, treacherous, plotting prince of Judah, i.e. Zedekiah. His true policy lay in subjection to Nebuchadnezzar; instead of adopting and holding fast by this policy, he was ever endeavouring to free himself from the yoke, in the vain hope of independence. It was foreseen and predicted by Ezekiel that this should lead to his destruction. II. THE MORAL, BY THIS FACT. We learn that the Omnipotent Ruler is not indifferent to what happens among the nations, that he works in and through the ordinary laws of human action, and may sometimes work by extraordinary and exceptional means. Certain it is that his ways are not as men’s ways. The great are often overthrown, and the feeble exalted, by the operation of his wise and merciful providence. God confounds all human policy and defeats all human expectations, exalts the low, and at the same time abases the high. The mitre and the crown are taken from the forehead of the powerful, and are placed upon the lowliest, brows. III. THE TYPICAL AND OF THIS . There is a grandeur in this language which seems almost to compel its reference to greater events than those which happened in Jerusalem during the Eastern captivity. The kingdom of sin is mighty, and then have often felt how utterly vain it is to expect that kingdom to yield to any human attack. Ignorance and error, vice and crime, superstition and infidelity, have through millenniums of human history acquired over humanity a power which seems irresistible and invincible. But there is One "whose right it is" to reign, and he, the Son of God, has come in the flesh, and has come in the dispensation of the Holy Spirit. In his favour, and in order to secure his universal conquest, his everlasting dominion, the Most High is overturning, ever overturning. He is the High Priest, the rightful King, of the humanity whose nature he assumed, and fur whose salvation he died. The mitre and the crown are his of right, and to him they shall be given. Every usurper shall be defeated and disgraced; and Christ, whose right it is to reign, shall receive the kingdom, and his dominion shall have no end.—T. BY J.D. DAVIES Ezekiel 21:1-17 Irresistible slaughter. The subject matter of this prophecy is substantially the same as the foregoing. The parable is now put into plainest language. There is an advantage in using the parable method. It awakens attention. It leads men to examine and reflect. There is an excitement in discovering a riddle. Yet God will speak also to men in language plain enough tot the simplest understanding. No lost man is able to cast any blame on our God. We have "line upon line, precept upon precept." I. THE SCENE OF DIVINE . God’s righteous anger is directed against the Holy Land, the holy places, the temple itself. Kings and priests alike are doomed. Traditional eminence and renown are impotent as a defence Against just retribution. God is no respecter of persons. Sin is equally detestable in an Israelite as in an Egyptian, and will be punished with equal severity. Oat of regard for a good man, God may employ a different method—more patience, perhaps—in dealing with his son; yet, in the end, there will not be the deviation of a hair’s breadth from righteous principle. No man can cloak himself with privilege. II. GOD’S . "I have set the point of the sword against all their gates, that their heart may faint." As Samson lifted off the gates of Gaza from their hinges, much more can Samson’s Creator pierce with his sword gates of brass and fortresses of iron. Who can withstand his thunderbolts? Who can raise a defence against his lightning? "Every heart shall melt, and all hands shall be feeble." Did the antediluvians stop the rising of the Deluge? Could the families of Egypt protect their firstborn against the angel of destruction? Had the dwellers in Pompeii any power to prevent the overthrow of their city? How vain and impotent are men in league against an avenging God! III. GOD’S IS IS ITS ACTION. "I will cut off from thee the righteous and the wicked." Man’s estimate of righteousness and God’s estimate differ widely. In a nation every variety of character will be found, and sin will exist in every shade and gradation. In comparison with the blackest characters some will appear righteous who are only less tainted with sin. These are the so called righteous. In the very nature of things God will not and cannot treat alike the righteous and the wicked. The truth, then, set before us here is this—that the whole nation was corrupt, yea, ripe for slaughter. So few were the righteous, as to be left out in this graphic and impressive description. The scourge should sweep through the land, and penetrate every secret place. IV. GOD’S , THOUGH , NOT REALLY, . Outwardly the same calamity may befall the righteous and the wicked, while the real and inward effect differs widely. The same sentence of death will send the righteous to their heavenly rest, the wicked to their final doom. The sun that hardens clay, melts wax. The storm that sends a leaky ship to the bottom, drives faster home the tight and gallant hark. The scourge that kills the wicked, only chastens the righteous. The furnace that destroys the alloy, refines the silver. To the few righteous this visitation of God "is a trial" (Ezekiel 21:13). The rod had not been severe enough, therefore the sword came. No ill can befall the righteous. Death is ours. "To die is gain." V. DIVINE AND HUMAN . This sword, which was sharpened to destroy, was no less God’s sword, though it was wielded by the captains of Babylon, The prophet had his part to take. The king and statesmen of Babylon—yea, even the rank and file of the army—had their part to take, with God, in the execution of his just fury. The prophet is directed (Ezekiel 21:14) "to smite his hands together"—a matter of fact prophecy of the coming event—the sign to summon the great army. And (in Ezekiel 21:17) God describes himself as about to do the same act: "I will also smite mine hands together." Men are often called to act in God’s stead—as God’s delegates. VI. DIVINE , THROUGH MEN, MUST BE WITH DEEP EMOTION. "Sigh therefore, son of man, with the breaking of thy loins; and with bitterness sigh before their eyes." If it be possible, on our part, to impress our fellow, men with the reality and severity of God’s judgments, we must do our utmost to arouse earnest repentance, or we incur grave responsibility. God has constituted human nature so that strong emotion in the preacher, seemingly manifested, awakens strong emotion in the hearers. Men everywhere are susceptible of influence from a superior or a holier man. Nothing God allows us to omit which may serve to lead our fellows to repentance. We must make it clear that the events of coming retribution adequately impress our own minds; then, and then only, shall we arouse attention, promote inquiry, and lead to reflection, self-examination, and return to God.—D. Ezekiel 21:18-27 The all-controlling providence of God. We have here a striking instance of the superintending agency of God. From his invisible throne he controls all the plans, divinations, arts, and labours of kings and generals. All persons and all events are directed into the channel of his purpose, and aid in the final consummation of his righteous end. I. GOD USES EVES WICKED MEN TO DO HIS WORK. If he employed only righteous men, he would have to reject the service of the human species. There is a class of services which men render consciously and intentionally, and for which they obtain reward. They are blessed in their deeds. There is also a class of services which men render unconsciously and without intention. These have no excellence, and bring the doer no advantage. With his infinite skill God can turn all streams to work his mill. Sin shall be overruled to bring about a greater good. The wicked are God’s hand. II. HEATHEN ARE MADE TO CONVEY GOD’S WILL. The choice and will of men have a certain sphere in which to move freely. Yet, after all, they are but parts, minor parts, of larger machinery. Proud and presumptuous men may choose to go either east or west: they think they have their own way; yet, in the final result, it simply contributes to bring about God’s way. The ends which some men seek, and which they often attain, are only means to an end in God’s larger plan. The responses which foolish men imagine they obtain from heathen oracles or from human diviners are decrees and edicts from the unknown God. Nebuchadnezzar flattered himself that he had gained a splendid triumph, in Judaea, while he was only doing servile work as a vassal of the King of kings. III. ALL AND SERVE THE CAUSE OF GOD. How instructive is it to perceive that all the martial preparations then about to be made by Nebuchadnezzar were all prearranged by God—all sketched in outline by his prophet! How this fact humiliates man! How it exalts God in our esteem! How small a thing, afar all, is human ambition! Men who rail against God yet serve him. And if this fact is so transparently seen in the case of the King of Babylon, may we not conclude that this is a sample of every event in human life? As every atom in the mountains occupies the place allotted to it by God, so every event in human history fills a place according to God’s purpose. IV. WICKED MEN, AS FOR OTHERS, BECOME VICTIMS OF GOD’S . "Thou, profane wicked prince of Israel, thy day is come, when iniquity shall have an end." To unreflecting minds, the defeat of a king would seem a commonplace thing—a chance of war. Yet the hand of God is in the matter. "He setteth up one, and putteth down another." As a king has larger scope for evil or for good, so proportionately is his accountability. At the best, we see but a tiny fragment of God’s method of rule; if we could comprehend the whole, we should admire the skill and power and beneficence of his vast administration. V. OF HUMAN SYSTEMS SHALL MAKE FOR THE OF . "I will overturn, overturn, overturn it … until he come whose right it is; and I will give it him." There is no question but that this Coming One is "Jesus Christ the Righteous." "Because he loveth righteousness and hateth wickedness," therefore his throne shall be forever and ever. The only solid foundation for a throne is righteousness. The dynasty founded in might shall be demolished by a greater might. Mere power has an ephemeral tenure. The mightiest thing in heaven or earth is holiness. This is the thing that cannot be shaken: this shall remain. Today the strongest kingdom upon the earth is the most righteous. "There shall be new heavens, and a new earth!" And what shall be their distinctive principle—their special glory? In them "dwelleth righteousness." The man of right is the man of might.—D. BY W. JONES The sacred song of the sword. "Again the word of the Lord came unto me, saying, Son of man, prophesy, and say, Thus saith the Lord; Say, A sword, a sword is sharpened," etc. The passage before us is written in the form of Hebrew poetry. The poem does not present any new truths or ideas, but is chiefly an amplification of the preceding twelve verses. There are in this song some words and phrases of considerable difficulty, in the interpretation of which a wide diversity of opinion exists. The chief features of the poem may be noticed homiletically in the following order. I. THE OF THE SWORD FOR . 1. It was sharpened for daughter. "A sword is sharpened,… it is sharpened to make a sore slaughter." In the providence of God, Nebuchadnezzar and the Chaldean forces had become ready for their dread work at Jerusalem and among its inhabitants. 2. It was furbished for terror. "And also furbished,…it is furbished that it may glitter." The sword was burnished, that by its glittering it might dismay those against whom it was drawn (cf. Deuteronomy 32:41). The truth thus taught seems to be that the actual attack of the Chaldeans would strike terror into the hearts of the people of Jerusalem. Says Greenhill, "When God is bringing judgments upon a people, he will fit instruments for accomplishing of the same, and that to purpose. He will make that which is blunt, sharp; that which is rusty, glittering; and those who are spiritless, full of spirit; he can make one to chase ten, ten a hundred, and a hundred a thousand. His works shall never fail for want of instruments." II. THE OF THE SWORD TO THE SLAYER. "He hath given it to be furbished, that it may be handled: this sword is sharpened, and it is furbished, to give it into the hand of the slayer." The sword was not prepared for nought. It was, as it were, given by the Lord into the hand of Nebuchadnezzar to be used by him. That monarch could not have slain one of the sons of Israel unless permission had been given him by the Supreme; an that permission would not have been given to him but for the heinous and long continued sins of Israel. So also Pilate had no power against our Lord save what was given to him from above (John 19:11). The mightiest sovereign or government can do nothing without the permission of the great God. III. THE VICTIMS OF THE SWORD IN . 1. It was to wage war against the chosen people. "It is upon my people." (We have frequently noticed this point; e.g. on Ezekiel 20:46, and Ezekiel 20:3.) 2. It was to wage war against the most eminent of the chosen people. "It shall be upon all the princes of Israel." These princes were strong advocates of the alliance with Egypt, and of resistance to the authority of Nebuchadnezzar. They did this in defiance of the word of the Lord by Jeremiah and Ezekiel, and against the judgment of the weak minded King Zedekiah, when he was in his better moods (cf. Jeremiah 37:1-21, and Jeremiah 38:1-28.). By this course of action they hastened the destruction of Jerusalem. It was fitting that, when the sword came, they should not escape its terrible strokes. And King Zedekiah is probably referred to by the prophet. "It is the sword of the great one that is deadly wounded, which entereth into their chambers" (verse 14, Revised Version); or, "that pierces into them" (Hengstenberg); "that penetrates to them" (Schroder). His sons were slain before his eyes; then his eyes were put out; then, bound in fetters, he was carried to Babylon, and there in prison he died (Jeremiah 52:8-11); surely the glittering sword pierced him. This sharp sword recognized no distinction of rank or riches, of place or power. 3. It was to destroy the national existence of the chosen people. "It contemneth the rod of my son, as every tree … And what if the sword contemn even the rod? it shall be no more, saith the Lord God." The view of these difficult clauses which is taken by the ’Speaker’s Commentary’ seems to us correct. "The rod is the sceptre of dominion assigned to Judah (Genesis 49:10). The destroying sword of Babylon despises the sceptre of Judah; it despises every tree (comp. Ezekiel 20:47; Ezekiel 21:4; also Ezekiel 17:24)." And on verse 13, "The Karlsruhe translator of the Bible gives the best explanation: ’What horrors will not arise when the sword shall cut down without regard the ruling sceptre of Judah?’" IV. THE OF THE SWORD IN SLAYING. Several things in this poem are indicative of this. The thrice-doubled sword (verse 14) points to the dread violence of the slaughter, or to "the earnestness and energy of the Divine punishment." The sword set against all their gates, and the multiplication of their stumblings (verse 15, Revised Version), refer to the fierce conflicts by the gates of the city and the bodies of the slain there, over which the living would stumble. And two of the directions addressed to the sword in verse 16 suggest the terrible work it was commissioned to accomplish. Revised Version, "Gather thee together;" margin, "Make thyself one;" Hengstenberg, "Unite thyself." The allusion is "to the thrice-doubled sword in verse 14. In reality, the terrible weight is designated with which the Divine judgment falls on him whom it is to strike." Very similar in its signification is the direction, "Set thyself in array" (verse 16, Revised Version); It denotes the determination and zeal with which the Divine judgment would be executed. All these things point to the terrible sufferings and the fierce slaughter of the guilty people of Jerusalem by the Chaldean hosts. V. THE EVOKED BY THE OF THE SWORD. 1. The sorrow of the prophet in anticipation of the slaughter. "Cry and howl, son of man: for it is upon my people, it is upon all the princes of Israel: terrors by reason of the sword shall be upon my people: smite therefore upon thy thigh." Smiting upon the thigh was a token of intense grief, corresponding to smiting upon the breast (cf. Jeremiah 31:19; Luke 23:48). And the prophet was to do this, and to cry and howl, not simply to express his own grief, but to indicate the anguish which would wring the hearts of the people. 2. The dismay of the people because of the slaughter. "That their heart may faint," or "melt" (verse 15; cf. verse 7, and see our remarks thereon). . This terrible judgment was the expression of the righteous anger of the Lord God, because of the persistent and aggravated sins of the people. And when it was thus expressed, it rested. It was satisfied with the vindication of the holy Law, which had been so basely set at naught. 1. Let no man, let no community, presume upon the patience and mercy of God. He is a Being of awful justice and of terrible wrath. 2. Let no one persist in sin. Such a course must meet with the stern judgment of the Most High.—W.J. The approaching judgment. "The word of the Lord came unto me again, saying, Also, thou son of man, appoint thee two ways," etc. The following homiletic points are suggested by this paragraph. I. THE OF THE BY GOD, THOUGH THE AGENTS THEREOF WERE OF HIS . "Son of man, appoint thee two ways, that the sword of the King of Babylon may come," etc. (Ezekiel 21:18-22). The prophet is here summoned to make upon a tablet, or parchment, or other material, a sketch in which two ways branch out of one principal way—the one leading to Rabbath, and the other to Jerusalem; and at the head of one of the ways to make a hand, or finger post, pointing to a city; and at the head of the two ways the King of Babylon employing divination to ascertain whether he shall proceed first against Rabbath or Jerusalem, and being directed to go to Jerusalem and besiege it. Thus he was to represent symbolically the judgment that was approaching Jerusalem from Chaldea. Notice: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 22:1, Ezekiel 22:2 Moreover, etc. The word connects what follows with the word of the Lord which began in Ezekiel 20:2. That connection is, indeed, sufficiently indicated by the recurrence of the formula, "Wilt thou judge?" (see note on Ezekiel 20:4). In obedience to the commands which that question implied, Ezekiel has once more to go through the catalogue of the sins of Judah and Jerusalem. It is not without significance that he applies the very epithet of bloody city (Hebrew, city of bloods) which Nahum (Nahum 3:1) had applied to Nineveh. Ezekiel 22:3 The city sheddeth blood, etc. As in the great indictment of Isaiah (Isaiah 1:15, Isaiah 1:21; Isaiah 4:4), the sins of murder and idolatry are grouped together. She sins as if with the purpose "that her time" (i.e. the time of her punishment) "may come." Ezekiel 22:4 Thou hast caused thy days to draw near, etc. As in Ezekiel 22:3, the days and the years are those of God’s judgments. The people had made no effort to avert their doom by repentance. They had, as it were, rushed upon their appointed fate. So, though in another sense, the righteous lives of the faithful are said, in 2 Peter 3:12, to "hasten the coming of the day of God." Exceptional evil and exceptional good alike hasten the approach of the day which is to decide between the two. Ezekiel 22:5 Those that be near, etc. The Hebrew words are both feminine, and refer to the neighboring and distant cities which took up their proverbs of reproach against the city, once holy and faithful, now infamous (Hebrew, defiled in name) and much vexed. The last words point to another form of punishment. Jerusalem is described as in a state of moral tumult and disorder as the consequence of its guilt (comp. Amos 3:9; Deuteronomy 7:23; Zechariah 14:13, where the same word is rendered by "tumults" and "destruction"). Ezekiel 22:6 Behold, the princes of Judah, etc. For the "bloodshed," which was conspicuous among the sins, comp. Ezekiel 9:9; Ezekiel 16:38; Ezekiel 23:37, Ezekiel 23:45; and for special instances of that sin among its princes, those of Manasseh (2 Kings 21:16) and Jehoiakim (2 Kings 24:4). To their power; Hebrew, each man according to his arm, i.e. his strength. There was no restraint upon the doer of evil other than the limitation of his capacity. Ezekiel 22:7 We pass to sins of another kind. The fifth commandment was trampled underfoot as well as the sixth, and the blessing of continued national existence (Exodus 20:12) was thereby forfeited. The widow and the orphan and the stranger (we note in that last word the width of Ezekiel’s sympathies) were oppressed (compare the same grouping in Deuteronomy 27:16, Deuteronomy 27:19). Ezekiel 22:8 Mine holy things, etc. The words take in the whole range of Divine ordinances as affecting both things and persons. (For "profaning sabbaths," see Ezekiel 20:16.) Ezekiel 22:9 Men that carry tales, etc. Hebrew, men of slanders (comp. Exodus 23:1; Le Exodus 19:16). The sin of the informers, ever ready to lend themselves to plots against the life or character of the innocent, was then, as at all times, the besetting evil of corrupt government in the East. Compare the story of Naboth (1 Kings 21:10) and of Jeremiah (Jeremiah 37:13). (For eating on the mountains, see note on Ezekiel 18:6; and for lewdness, that on Ezekiel 16:43.) What the lewdness consisted in is stated in the following verses. Ezekiel 22:10 This, well-nigh the vilest of all forms of incest, against which the horror naturalis of the heathen, as in the story of Hippolytus, uttered its protest, would seem to have been common among the corruptions of Israel. (For the sin described in the second clause, see notes on Ezekiel 18:6.) Ezekiel 22:11, Ezekiel 22:12 The list of sins follows on the lines of Le Ezekiel 18:9, Ezekiel 18:15. (For those in Ezekiel 18:12, see notes on Ezekiel 18:12.) It is to be remarked, however, that the prophet does not confine himself to the mere enumeration of specific sins. These are traced to their source in that "forgetting God" which was at once the starting-point and the consummation of all forms of evil (comp. Romans 1:28). Ezekiel 22:13 I have smitten my hand. The gesture, as in Ezekiel 21:14, Ezekiel 21:17, was one of indignant, and, as it were, impatient command. Ezekiel 22:14 Can thine heart endure, etc.? The question implies an answer in the negative. Heart would fail and hands wax feeble in the day of the Lord’s judgment. The doom of exile and dispersion must come, with all its horrors; but even here, Judah was not, like Ammon to be forgotten (Ezekiel 21:32). Her punishment was to do its work, and to consume her filthiness out of her. Ezekiel 22:16 Thou shalt take thine inheritance, etc.; better, with the Revised Version, Keil, and most other commentators, shalt be profaned in thyself, etc. The prophet is still speaking of punishment, not of restoration. Ezekiel 22:18 The house of Israel is to me become dross, etc. A new parable, based upon Isaiah 1:22, Isaiah 1:23 and Jeremiah 6:1-30:80, begins, and is carried out with considerable fullness. In Malachi 3:2, Malachi 3:3 we have the same imagery. Baser metals have been mingled with the silver, and must be burnt out, but there is hope, as well as terror, in the parable. Men throw the mixed metals into the smelting-pot in order that the silver may be separated from the dross and come out pure. And this was to be the issue of the "fiery trial" through which Jerusalem and its inhabitants were to pass. Ezekiel 22:23, Ezekiel 22:24 A fresh section opens, and the prophet addresses himself, not to Jerusalem only, but to the whole land. A land that is not cleansed. The words admit of the rendering, not shined upon, and this is adopted by Keil. The land is deprived at once of the sunshine and the rain. which are the conditions of fertility. The LXX. gives "not mined upon," and so the two clauses are parallel and state the same fact. So Ewald. The Vulgate gives immunda, and this is followed both by the Authorized Version and the Revised Version (comp. Isaiah 5:6; Amos 4:7). Ezekiel 22:25 A conspiracy of prophets. The prophet’s thoughts go back to Ezekiel 13:1-16, from which, in Verse 28, he actually quotes It is probable that, in the interval, fresh tidings had reached him of the evil work which they were doing at Jerusalem. The LXX. ἀφηγούμενοι (equivalent to "princes") suggests that they followed a different text, and this is adopted by Keil and Hitzig. Like a roaring lion (comp. Ezekiel 19:2, Ezekiel 19:3; 1 Peter 5:8). The word probably points to the loud declamations of the false prophets (compare, as a striking parallel, Zephaniah 3:3, Zephaniah 3:4). Ezekiel 22:26 The sins of the prophets are followed by these of the priests. Their guilt was that they blurred over the distinction between the holy and the profane (Revised Version, "common"), between the clean and the unclean (comp. Ezekiel 44:23; Le Ezekiel 10:10, where the same terms are used), in what we have learnt to call the positive and ceremonial ordinances of the Law, and so blunted their keenness of perception in regard to analogous moral distinctions. Extremes meet, and in our Lord’s time the same result was brought about by an exaggerated scrupulosity about the very things the neglect of which was, in Ezekiel’s time, the root of the evils which he condemns. This was true generally, conspicuously true in the case of the sabbath. Its neglect was a crying evil in Ezekiel’s time, just as its exaggeration was in the later development of Judaism. Though in itself positive rather than moral, to hide the eyes from its holiness was, for these to whom the commandment had been given, an act of immorality. Ezekiel 22:27 Wolves (comp. Habakkuk 1:8; Zephaniah 3:3; Matthew 7:15; Acts 20:29). Ezekiel 22:28 (See Ezekiel 13:10.) The fact that the prophets are addressed here gives some force to the idea that "chiefs" or "judges" were addressed in Ezekiel 22:27. Ezekiel 22:29 From the classes, the prophet turns to the masses. The people of the land, the common people (2 Kings 25:3, 2 Kings 25:19), come under the same condemnation. Greed of gain, the oppression of the poor and the stranger, were seem everywhere. Ezekiel 22:30 And I sought for a man, etc. (For the imagery that follows, see Ezekiel 13:5: Psalms 106:23.) The fact stated, as in Jeremiah 5:1, is that there was no one in all Jerusalem righteous enough to be either a defender or an intercessor, none to be a "repairer of the breach" (Isaiah 58:12). Nothing was left but the righteous punishment proclaimed in Jeremiah 5:31. Social sins. The wickedness of Jerusalem was not confined to what might be called sins of religion—idolatry, sabbath-breaking, profanation of sacred things, etc. It was witnessed in gross outrages of social rights. Failure in religion leads to failure in society. Social wrongs are sins in the sight of Heaven which God observes, condemns, and punishes. I. LOSS OF FILIAL . "They have set light by father and mother," The Hebrew Law attached great weight to the duty children owe to their parents (Exodus 20:12). The requirement to honor father and mother was "the first commandment with promise" (Ephesians 6:2). The breach of this law was a sin in the sight of God; so the prodigal son confessed that he had sinned against Heaven (Luke 15:21). Christ condemned the mean devices by which some Jews in his day endeavored to escape from their filial duty (Matthew 15:4 6). In this respect, the East, which we often despise for its supposed corruption and barbarism, is in advance of the West. One of the most ominous portents among us is a growing levity in the treatment of parental claims. No doubt it is well that the old stiffness of the family relationship has broken down, and that there is more mutual confidence between parents and children than there was in the olden times. Parental tyranny is no more admirable than filial rebellion. The formal manners which separated the older generation from the younger were hurtful to both. But with a fuller recognition of the rights of the young, and a greater freedom of intercourse between the older and the younger members of a family, we are in danger of losing filial reverence—one of the most sacred of duties. Well might King Lear exclaim— "Sharper than a serpent’s tooth it is To have a thankless child!" II. OF THE . Many and merciful were the regulations of the Jewish Law in favor of "the stranger that is within thy gates." In spite of the supposed Jewish exclusiveness—a trait of late Judaism rather than of ancient Israelite manners—the foreigner had a higher status in Jerusalem than was accorded by the liberal-minded Greeks at Athens to the Xenoi. Oppression of foreign residents was a sign of peculiar wickedness. The Jews were reminded that because they had been received as guests in Egypt and then betrayed by their hosts, they should feel peculiar sympathy with aliens. Let us Beware of selfish national exclusiveness. This is not patriotism; it is narrow-minded, selfish injustice and inhumanity. Observe some of the eases in which the sin of oppressing strangers may be committed. 1. Unkindness to foreign immigrants. England is the boasted shelter of the world’s refugees. May she never forfeit her good name from greedy jealousy! Missions to Italian peddlers, lodging-houses for Lascars, etc; claim Christian attention for the saving of the poor and friendless from cruel wrong. 2. Cruelty to foreigners abroad. England has vast relations with feeble inferior races. The great empire of India is entrusted to our care. In Africa we have peculiar influence. The abominations of the treatment of women in the former ease, and the evil of the traffic in drink and firearms in the latter case, are instances of gross oppression of strangers. III. VEXING THE AND THE WIDOW. In the absence of a poor law, special attention was given to the provision for orphans and widows by private charity under the Jewish economy. But the rough justice of the East often failed to secure to the helpless even their own rights. Times of lawlessness were times when those poor persons suffered grievously. There is always a danger that the helpless should be trodden down in the fierce race of life. We cannot excuse such cruelty by quoting Adam Smith and Mill, as though the laws of political economy were sacred mandates or decrees of fate, instead of being simply generalizations of conduct prompted by self-interest. We are called to higher alms—to sympathy and mutual helpfulness. Dishonest gain. I. GAIN IS A COMMON SOURCE OF WEALTH. We set before our children, in their copy-books, the motto, "Honesty is the best policy;" but in the experience of life it is found that dishonesty is often a more successful worldly policy. Thieves fatten on their booty, and swindlers live in lordly palaces. There is not only the vulgar dishonesty that steals by direct robbery. We have our civilized and refined dishonesty—a dishonesty which contrives to keep on the near side of the law, and yet is not the less real theft. The "sweater" is a thief. The promoter of bubble companies is a robber on a colossal scale. The breadth of the area embraced, the number of the dupes victimized, and the amount of the gain realized, do not destroy the guilt of the robbery; they heighten it. There was a certain frank daring about the old highwaymen which entitled them to the respect of those who condemned their lawlessness, in comparison with which the sneaking dishonesty of those who steal without risking their lives or liberties is a despicable cowardice. II. GAIN IS GOT BY CRUELTY. In our text Ezekiel associates dishonest gain with blood-guiltiness. The thief is near to becoming a murderer; the burglar carries firearms. The immense growth of the custom of insuring the lives of young babies, together with the frightful extent of infant mortality, forces us to the conclusion that, either by neglect—the crudest kind of murder—or by the more merciful means of direct suffocation, numbers of children are yearly slaughtered by their parents for the sake of the paltry gain obtained from the insurance. We cannot say much of the old pagan habit of exposing children while this more vile, because more cunning and mercenary, crime is commonly committed in Christian England. It is the duty of all good citizens to be on the watch for cases of cruelty to children among their neighbors—often practiced in the decent homes of thrifty folk. In other ways theft may mean murder—slow murder of the most painful kind. The customer helps to murder the shopkeeper when he takes an unjust advantage of competition. He who steals a man’s livelihood virtually steals his life, for it is no credit to the thief that his victim may be saved from starvation by the charity of others. III. GAIN CALLS DOWN THE OF HEAVEN. God has smitten his hand at it. Dishonesty can only appear the best policy for a season. In the long run the old proverb is certain to justify itself. 1. National dishonesty will bring vengeance on a nation. The English cotton-trade has suffered materially through the cheating custom of adding weight to goods shipped to the East by sizing the fabric. If trade with lower races is corrupt, unjust, and cruel, the wrong will be avenged either by the loss of the trade or in the hatred earned by the traders. The oppression of the poor in our midst by those who make dishonest gains in grinding down their employees will be assuredly avenged by some awful social revolution, unless the injustice is speedily atoned for by more fair treatment. 2. Private dishonesty will bring vengeance on the sinner. God sees and judges the man who enjoys dishonest gain. If he does not suffer on earth from the enmity he has stirred, this Dives will certainly not be carried with the Lazarus he oppressed to Abraham’s bosom. His gold will scorch him like fire in some dread hell. A total collapse. I. HOPE. Consider what it rests on. 1. A stout heart. The sinner believes in himself. He feels brave and confident. No doubt this temper of mind will help him over a number of difficulties. But will it stand in the awful day of Divine judgment? 2. Strong hands. The sinner is conscious of strength in himself and in his possessions, in his body and mind, and in the resources of his ill-gotten gain. The wicked king owns his army; the bad millionaire holds his money; the sinful man of humbler pretensions relies on his wits, his energy, or at worst on his luck. 3. Present prosperity. The text refers to future days, when God will deal with the sinner. Those days have not yet dawned, and all is fair at present. The natural tendency is to believe that the world will continue as it is now. "For as in the days that were before the Flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark" (Matthew 24:38). II. CERTAIN FAILURE. The text is in the form of a question, but it plainly suggests only one dismal answer. The delusive hope must fail. Note the grounds of the certain failure. 1. Human feebleness. It is a case of the strength of man matched against the might of God. Who can doubt the issue? In such a contest the stoutest heart must fail and the strongest arm go down. Man is the lord of creation; but he is a feeble insect before Omnipotence. 2. Divine constancy. "I the Lord have spoken it, and will do it." God is true to his word. He does not mock his children with idle threats. He is too sure to fail. 3. Changed circumstances. "In the days that I shall deal with thee." Those days have not yet arrived. Therefore we cannot comfort ourselves that we shall be safe in the future because we are comfortable enough at present. The coming days will wear a new aspect. We are not fortified against winter storms by the enjoyment of summer sunshine. The ease with which we glide down the stream is no guarantee that the thunder of the falls will never be reached. The delusive hope which shines fair in the old times of Divine waiting will be shattered to fragments in the new days of Divine judgment. III. MISERY. The question of the text is not answered; but the doleful silence with which it is received suggests the misery that is to follow. If heart and hand fail, the ruin and wretchedness must be complete. While a good man fighting against adversity is said to be a sight for the admiration of gods as well as men, a bad man crushed by misery is only an object of horror. The stout heart of honest intentions can bear up against unmerited woes and find in its own fortitude a certain solace. But this solace will be wanting in the collapse of the false hope of the sinner. Then will follow the deepest misery, the sense of being confounded, the helplessness of being swept away in a flood of destruction. Pain is not the worst evil. The depth of hell is reached when heart and strength fail, and the sinner loses all power to withstand his fate. Hence the supreme need of a Savior (Romans 8:1). Ezekiel 22:18-22 Dross. I. THE NATURE OF THE DROSS. Israel is compared to dross. The nation should have been God’s precious metal, pure white silver. By sin it has become base metal. 1. Dross is an inferior substance. Characters are deteriorated by sin. Wickedness lowers the very nature of a man. We cannot commit sin and still keep our persons in primitive worth and dignity. We are either exalted or degraded by our deeds; they react upon our very being and assimilate it to themselves. Thus silver becomes dross; the man made in the image of God becomes a child of the devil (John 8:44). 2. Dross may be of various kinds. There are brass, tin, iron, and lead in the furnace. Yet all are counted as dross. In human life there are various types of evil. Vice is more picturesque than virtue because it is more variegated. But one common stamp is on every evil coin—the same diabolical effigy. 3. Dross is in the place of good metal. It is mixed with silver (Ezekiel 22:20). Moreover, it pretends to be the good metal. Brass would pass as gold, and tin as silver. Sin is generally hypocritical. It craves the honor of goodness. Wheat and tares grow together. Good and bad fishes come to land in one net. Society contains the good and the bad in close association. II. THE EVIL OF THE DROSS. 1. It is directly hurtful. Brass is poisonous. Tin is soft, and the vessel made with it will stand neither the heat nor the wear which silver is capable of enduring. All the base metals readily corrode, while the precious metals can be kept bright. The dross of bad character is poisonous, and a source of weakness and corrosion to society. 2. It is deceptive. Passing itself off as better metal, it succeeds in taking the place of honor that does not belong to it. Deceitful men worm their way into posts of dignity which they degrade by their evil character. 3. It is injurious to the good metal. The choice silver is lost in the dross when the various metals are amalgamated into one lump. Good men are injured by bad companions. The presence of wicked characters hinders the work of the good who are joined with them in a common enterprise. III. THE OF THE DROSS. 1. God deals with it. We cannot always detect its presence or distinguish between it and good metal. Both tares and wheat are to be let grow together until the harvest (Matthew 13:30). God knows the secrets of all hearts. The great Assayer will not be deceived by the most specious forgery. 2. God tries it in the furnace. Israel was to go into the furnace of affliction, that the dross might be detected. In her prosperity and confidence she listened to the prophets of smooth things, who flattered her into the notion that she was a choice nation of rare quality—pure silver compared to the base metal of the Gentile world. The Captivity tried this beast. Not only was the land laid waste and the city of Jerusalem destroyed, but the mass of the Jewish nation proved itself unequal to cope with its difficulties, and, failing to retain its distinctive character, melted away into the neighboring nations, leaving only a remnant—the true silver—to carry on the Hebrew tradition and earn the right of restoration. Persecution would show how much worldly dross there is in the Church (Matthew 13:21). Trouble reveals the dross of individual souls. Holy and profane. I. THE TRUE BETWEEN HOLY AND PROFANE. The Jewish Law made elaborate distinctions between the clean and the unclean, some of which were founded on moral differences, some on sanitary requirements, but others OH merely symbolical and ceremonial points. Many of these distinctions were only temporary, as that between certain foods, and that between Jews and Gentiles, the abolition of which was revealed to St. Peter in his vision at Joppa (Acts 10:15). Christ denounced the folly of formal distinctions (Matthew 15:11). St. Paul claimed large liberty in this respect, and pointed out the danger and delusion of the will-worship which was associated with too punctilious an observance of minute external distinctions (Colossians 2:23). Nevertheless, there remain true distinctions apart from the formal and ceremonial differences. 1. The distinction between holiness and sin. In this distinction we have -the root out of which the ceremonial notions of cleanness and uncleanness sprang. The formal notions may pass, the moral foundation is eternal. 2. The distinction between the service of God and the service of the world. We do not want to regard the temple as the only sacred place, so that the forum must be relegated to profanity. In the Christian age, "Holiness unto the Lord" is not only to be inscribed on the bells of the high priest; it is to be seen on the bells of the horses (Zechariah 14:20). But this means a dedication of all to the service of God. If we neglect that service and sink into secularism, we fail to observe the holiness; we then make all things profane—temple as well as forum. II. THE SIN OF THE BETWEEN SACRED AND PROFANE. We have not now to do with definite Jewish offences against the Law of Moses, in which the finely drawn distinction between the clean and the unclean is disregarded. Sacred things of the temple were desecrated by the insolent heathen at Belshazzar’s feast, but they had been first desecrated by Jews in the house of God, while they were touched with sinful hands and used without holy motives. They who are most careful to keep up the ceremonial distinction may yet profane sacred things. 1. The sabbath is profaned, not only when the shops are open and when crowds throng the public resorts of amusement, but when the congregations at church play the part of ostentatious Pharisees, and mock God with pretentious prayers while their hearts and thoughts are far from him. 2. The Bible is profaned when it is quoted to prop up a private opinion in disregard to the royal rights of truth. 3. The gospel is profaned when it is preached for the sake of winning popularity or raising money, to the neglect of the claims of Christ and the needs of mankind. 4. The conscience, which should be a holy standard of right, is profaned when it is distorted by casuistry into excusing a lack of integrity. 5. The body is profaned when, instead of being a temple of the Holy Ghost, it is an instrument of sin (1 Corinthians 6:15). 6. The Church, which should be the bride of the Lamb, is profaned when she sinks into worldly living or is divided against herself in bitter uncharitableness. A man to stand in the gap. The nation of the Jews is in a desperate condition. Their defense is broken down, and God is ready to rush in through the breach with devastating vengeance. But he is loath to do so, and, though his is the threatening power, yet in a wonderful clemency God looks for some one to fill the gap and so to save the devoted nation. Unhappily, no such man is to be found. I. THE REACH IS MADE. The Jews have been already beaten in the war with Babylon. In the corresponding experience of souls the same lamentable condition is observable. The sinner sets himself against God with a brazen face, and makes the stoutest fence of worldly precautions wherewith to protect himself. But alas! this is a feeble structure. We have not to wait long before we discover that it has been broken through. Trouble has come. Misfortune has fallen on the self-complacent sinner. Or it may be he has suffered from severe sickness, that has weakened the energies of his body. Possibly his mental faculties have begun to fail. He receives unpleasant warning of his mortality. There is a breach in his hedge. II. GOD IS TO COME THROUGH THE BREACH. He cannot disregard the sins of his people, for he is their King, and he must act justly. He might even make a breach at any moment, and in the awful crash of judgment sweep away the strongest fortifications of the soul as so much dust and rubbish. Much more, then, must the enfeebled soul, with ruined fences, stand open to the irresistible wrath of God! So long as we live in sin we are inviting God to come in vengeance through the ever-widening breaches in our paltry defenses. III. GOD WISHES THE BREACH TO BE FILLED. Here is the wonderful part of our subject. Though we deserve God’s vengeance, he is reluctant to wreak it upon us. While he is necessarily preparing to smite the sinner, he longs to spare him. When the soul is indifferent to its own danger, God grieves over it and looks out for a way of escape. God now longs to save us before we think of seeking for our deliverance. IV. A MAN IS NEEDED TO FILL THE BREACH. The Jews cannot do this for themselves. They do not see their danger, or they are too busily engaged upon the walls, or no one among them is strong and brave enough to take so perilous a position. We cannot mend the breach in our own lives. We cannot fortify our own souls against the wrath of God. V. NO MAN IS FOUND TO FILL THE BREACH. Jeremiah might have seemed the most likely savior in this time of extreme need; but even that great prophet was not able to stand alone against the inrushing army of vengeance. No man can save his neighbor from sin and ruin. The evil of the world is too great for all the good men in it to resist. The case of man is hopeless if it is left only to his fellow-man to save him. VI. GOD HAS SENT HIS SON TO FILL THE BREACH. God looked to see if there was any to save, and wondered that there was no man. Then his own arm brought salvation. 1. Christ came as a man. A man was wanted. God coming in wrath against mankind must be met by a representative man. 2. Christ came into the world. He stood in the breach and met the fury of the storm. He was "made sin for us," and faced the curse of the cross. 3. Christ came in the might of God. BY J.R. THOMSON Ezekiel 22:1-12 The reproach of Jerusalem. Patriot as he was, Ezekiel was not, like some sincere patriots, blind to his country’s faults. His conscience and judgment were enlightened, and his emotional nature was rendered especially sensitive, so that a just and deep impression was made upon his mind by the contemplation of his countrymen’s errors and iniquities. Leaders of public opinion, teachers of the time, are ever in danger of flattering those among whom their lot is cast, with whom their interests are identified. Yet Ezekiel proves himself to have the true spirit of the prophet, who rises superior to this temptation, and whose motto is, "Be just, and fear not!" I. THE REASONS FOR IN THE MORAL OF THE OF . The catalogue of the people’s sins is both a long and an awful one. It suffices to mention these as boldly charged upon them by the faithful prophet of the Lord. 1. Idolatry. 2. Violence and murder. 3. Disregard of parents. 4. Oppression of strangers, of the widows and fatherless. 5. Profanation of the sabbath. 6. Lewdness and vile indulgence of lust. 7. Bribery. 8. Extortion. Was ever such an indictment brought against a community? The marvel is, not that the threatened judgment came, but that it was so long delayed. II. THE AS BROUGHT BY MEN AGAINST THE OF . It certainly seems strange, all but incredible, that the highly favored Jerusalem should be famed among the very heathen for degradation in iniquity and moral debasement. But the language of Ezekiel is explicit; and he would be more likely to soften than to exaggerate the charge. Jerusalem a reproach, a mocking, infamous, defiled, full of tumult! How are the mighty fallen! The city of the great King, the seat of the temple of Jehovah, the home of the consecrated priesthood,—infamous among the surrounding idolaters for flagitious violation of those very moral laws which the city was consecrated to conserve! III. THE BROUGHT BY GOD AGAINST THE OF . The simple dignity of the Divine reproach is beyond all rhetoric, all denunciation. "Thou hast forgotten me, saith the Lord God." Here, indeed, was the real secret of the defection and rebellion, of the vices and crimes of the sons of Israel Had they kept Jehovah in memory, they would have kept themselves free from the errors and. the follies into which they fell. After all that the Lord had done for them, after all his forbearance and long-suffering, they nevertheless forgot him! There was but one hope for Jerusalem, but one way of recovery and restoration—that they should bring again to memory him whom they had not only forsaken, but forgotten.—T. Ezekiel 22:13-22 The dross in the furnace. God’s mercy and kindness scarcely anywhere appear more manifest than in his method of dealing with his erring people, whom he subjects to chastening and discipline with the view of purging away their faults. The figure employed by Ezekiel in this passage occurs in other of the prophetic writings. There is some obscurity in his expression; for it seems as if, to convey the fullness of his meaning, he represents the people first as dross, and then as the metal from which the dross is burnt away. Perhaps his meaning is that the ore which is smelted contains a very large proportion of dross compared with the genuine metal. I. THE VALUE WHICH THE LORD ASSIGNS TO JUDAH. This is very qualified. There is, indeed, metal, whether more precious as silver or less so as iron. Yet there is much that is worthless; so that the Lord says, "Ye are all become dross." The inference is that, however there may be latent some possibility of good, this can only become actual after the subjection of it to much discipline. II. THE TO WHICH THE LORD JUDAH. The ore is gathered, cast into the furnace, left there, to be blown upon by the blast of indignation, and subjected to the heat of the fire, until it be melted in the midst thereof. Through such a process must Judah pass before God could take pleasure therein. Siege, suffering, privation, pestilence, famine, decimation, captivity, reproach, mockery,—such were the sufferings appointed for the people of Jerusalem. And, as a matter of fact and history, God did not spare Jerusalem—favored though the city had been. He poured out his fury upon it, and for a time and for a purpose withheld from it his clemency and compassion. III. THE UTTER AND OF JUDAH TO RESIST OR TO ENDURE WHAT THE LORD . This is expressed very powerfully in Verse 14, "Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee?" We are reminded of the inquiry, "Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire." The discipline of God’s justice is enough to overcome and break down the hard and obdurate hearts of men. They cannot accept it with equanimity. They must profit by it or be consumed by it. IV. THE PURPOSE OF THE LORD’S SEVERE OF JUDAH. Ammon was cast into the fire, to be consumed into smoke and to vanish away; Judah, in order to refinement and purification. The intention of Eternal Wisdom and Goodness was and ever is that the dross may be consumed in the furnace of affliction and trial, and thus that the pure metal may be brought forth fit for the use and for the pleasure of the Most High.—T. Ezekiel 22:23-31 Common corruption of all classes. To complete the picture of the debasement and moral deterioration of Jerusalem, the prophet reviews the several classes of which the population of a great city is composed. He finds in every class signs of departure from God, signs of abandonment to the vices and crimes which prevailed among the heathen around. I. THE , WHO SHOULD SPEAK GOD’S TRUTH, DECEIVE AND LIE, AND THUS MISLEAD THE PEOPLE. In what sense these worthless deceivers could have been called prophets, it is not easy to determine. Probably they were persons who pretended to this office, and who were deemed by their neighbors entitled to the appellation. But a prophet is one who speaks for God as his representative; and of all men deception on his part is reprehensible. Prophets are nothing if not true. Yet in how many cases have the multitude been misled by crafty, designing pretenders to Divine illumination! And not the multitude only, but even kings and commanders have too often given themselves over to the virtual dictation of men no better than soothsayers and diviners. II. THE PRIESTS, WHO SHOULD KEEP AND THE DIVINE LAW, VIOLATE AND PROFANE IT. The priesthood must be regarded as part of a system, the object of which was to maintain right relations between the Almighty Ruler and his chosen people. Themselves divinely instituted, they were peculiarly bound to observe every ordinance and regulation of Heaven. Yet these are the men whom the inspired prophet of the Lord denounces as doing violence to God’s Law, profaning holy things, as breaking down the distinction between clean and unclean—a distinction which it was especially their office to maintain. How should they be clean who bear the vessels of the Lord! "Like priest, like people." The moral degradation of the priesthood promoted the degeneration of the nation. III. THE PRINCES, WHO SHOULD PROTECT THEIR AND PROMOTE THEIR WELFARE, RAVIN, SPOIL, AND DESTROY. Judah had been afflicted with a succession of monarchs who did that which was evil in the sight of the Lord. The deeper the nation sank in poverty, humiliation, and despondency, the greater the opportunity for those in authority, by self-denial and sympathy, to improve the state of the nation. But the wretched rulers who found themselves in place and power appeared indifferent to everything except their own selfish interests, and did their worst to hasten and to complete the ruin which was manifestly so near. IV. THE PEOPLE, WHO SHOULD LIVE IN THE OF JUSTICE, , AND CONCORD, OPPRESS AND ROB THEIR . National life may be, and is in many cases, an opportunity for the display of civic and social virtues. But the abuse of the best of institutions may make them evil. It is the spirit in which the life of the nation is lived which determines the condition of the people. Differences in power, intelligence, and wealth always have existed, and always will exist, in every community. But superiority ought to be regarded as a trust to be employed for the public good. Where it is used for purposes of oppression, especially for the oppression of the poor and the stranger, such a state of things is a sure presage of national downfall. "When all men live like brothers," a nation may defy a public enemy, a foreign foe. But suspicion and discord lay the axe at the root of the tree. Such being the state of Jerusalem and Judah, all classes striving together as it were for the nation’s ruin, no wonder that to the prophet the outlook appeared gloomy, and the day of retribution near at hand. "I sought," says Jehovah, "for a man among them, that should make up the fence, and stand in the gap before me for the land, that I should not destroy it: but I found none."—T. BY J.D. DAVIES Ezekiel 22:1-16 The prophet on the judgment-seat. As among men there occurs, now and again, a great assize, when flagitious deeds are examined and flagrant offenders judged, so God has his seasons when high-handed crime is arrested, and the offenders feel the reality of Divine justice. Penalties are not awarded in the dark. Good men see clearly the equity of the proceeding and the extreme patience of the Judge. God places his doings in the public light. I. THE . It is a long indictment, and embraces all classes of people. 1. Gross abuse of power. The princes—i.e. heads of tribes—used their power for the destruction of life, not to preserve it. The scepter was turned into a dagger. Even neglect to protect innocent life becomes murder. 2. Idolatry. "The city maketh idols against herself." In Israel idolatry was treason. It was the rejection and humbling of their proper King. 3. Murder. "The city sheddeth blood." He who begins to despise God soon learns to under-value human life. Their children were made to pass through the fire. Violence against property and life abounded. 4. Filial disobedience. "In thee have they set light by father and mother." The slaughter of innocent children soon produced its natural fruit. Children grew up without natural affection. If the central sun be destroyed, the planets will soon rush headlong to mutual destruction. 5. Tyranny. "They have dealt by oppression with the stranger: they have vexed the fatherless and the widow." All regard for humane virtues, for common morality, had vanished. It is the custom throughout the East to show hospitality to strangers. This is considered a virtue of the first order; yet even this ordinary virtue was trampled underfoot. 6. Profanity. "Thou hast despised mine holy things, and hast profaned my sabbaths." In Israel this was a most flagrant sin. God had given them tokens of his presence and favor which he had not given unto others; therefore to profane these sacred tokens was to disgrace God in the eyes of the surrounding heathen. It was as if a soldier on the battle-field trailed his country’s flag in the mire. It was as if a married woman should fling her wedding ring into the fire. 7. Murderous intrigues. "Men carry tales to shed blood." Untruthfulness is a common sin among the Orientals. Lying intrigues, to encompass a rival’s death, are plentiful as laws. This sin the Hebrews had copied from their neighbors. 8. Unchastity and adultery. "They commit lewdness." The sanctity of the marriage-tie disappeared. Virtuous affection was strangled by animal lust. Incest and other abominations followed. The people gradually sank to the level of the beasts. All the special dignity and nobleness of manhood died out. Degradation of humanity spread. 9. Judicial bribery. "They have taken gifts to shed blood." Not an upright judge remained. Wickedness, like an epidemic, spread and infected every office and every rank. The fountain of justice became a fountain of corruption and death. 10. Avarice. There were gains that were dishonest. Extortion was on every side. Avarice, like a cancer, had eaten out all the healthy flesh of honor and sincerity. Gold became to them a god. 11. Forgetfulness of God. This was the root and the crown of their sins. The very memory which God created refused to entertain him; as if a house which a man himself had built should shut its doors against him. When God is driven out, all his retinue—purity, strength, unity, peace, honor—go with him. This is a long and dismal catalogue of crimes. II. THE ASSIZE-DAY. "Thou hast caused thy days to draw near." 1. This assize is certain. "I the Lord have spoken it, and I will do it." As surely as night succeeds to day, the reckoning-day of God’s justice comes. It has never yet failed. Neither the man nor the nation that has defied God has on any occasion escaped. 2. The proceeding will be strictly equitable. The people had made alliance with the gods of the heathen, therefore among the heathen shall they dwell. 3. The irresistibleness of God’s judicial act. "Can thine hands be strong in the day that I shall deal with thee?" From his bar there is no appeal. Against his power it is vain to strive. III. THE VERDICT. "Thou shall show her all her abominations." Here is threatened: 1. Self-discovery. All sin has a subtle potency to blind the judgment. Men are prone to measure themselves only by others, or to look at their conduct only in the mirror of their neighbors’ conduct. But when the clear light of eternal truth flashes upon the soul, past sins start into gigantic magnitude; they are like mountains for their size. 2. Public shame. "Therefore I have made thee a reproach unto the heathen." This is a stinging verdict. Even the heathen, so much more barbarous and degraded than were the Hebrews aforetime, shall now reproach them for their flagitious deeds. The fall is all the greater if we have first climbed to some stupendous height. 3. Overwhelming affliction. "Can thine heart endure in the days that I shall deal with thee?" When Cain felt the full stress of his sentence, he cried out," My punishment is greater than I can bear!" The just wrath of the Creator: how can frail man endure it? 4. Banishment. "I will disperse thee … in the countries." In the same measure in which the Hebrews had been confident and boastful in their own land, was the gravamen of the sentence that scattered them among many nations. To be shut out from one’s own land and home is a heavy stroke. 5. Abandonment. "Thou shall take thine inheritance in thyself." In other words, thou shalt shift for thyself: thou shall find no good beyond thyself. When men persist in saying to God, "Depart from me!" God will say to them, "Depart from me!" To be left to ourselves is heaviest doom. IV. THE DESIGN. "I will consume thy filthiness out of thee." 1. Purification. This abandonment is only for a time. When penalty and suffering have accomplished their end, God promised to return to them in mercy. Meanwhile, alas! many would be cut off by death. Only a remnant would partake of the distant grace. So it came to pass. The seventy years’ banishment purged out effectually the spirit of idolatry. It was a severe, yet a successful, remedy! 2. Surrender. "Thou shall know that I am the Lord." This knowledge would be not only intellectual, but practical. It was a knowledge of God as Supreme King and Judge. It was a knowledge that produced fruits of obedience. "A burnt child dreads the fire:" so the painful experiences through which that generation passed left wholesome effects upon their children, Full surrender is the only safety.—D. Ezekiel 22:17-22 The smelting furnace. For every material thing there is a test. We may know metals by their action under chemical agents, or by the furnace-flame. We can test gases by their power to sustain life or to sustain flame. We can test dynamical forces by electricity or by their power to create motion. So for human character there is a crucial test. I. METAL. The seed of Israel had sadly degenerated. They had been, compared with other people, as silver and gold. Now they were, in God’s esteem, only as dross, and "his judgment is according to truth." What virgin gold is in a human kingdom, true righteousness is in the kingdom of God. Loyalty and love are the coins current in God’s empire. A good man is worth more than argosies of gold and rubies. Wisdom, righteousness, and love,—these are the only durable riches. They exalt and enrich men for time and for eternity. Selfishness, disobedience, and rebellion are the dross and rust which eat out the very life of the soul. Real riches become part and parcel of the man. II. THE FURNACE-FIRE. What the material flame of the furnace is to metals, God’s anger is to human character. It tests the qualities of mind and heart. As metals have no power to resist being cast into the furnace, neither has any man power to exempt himself from Divine chastisement. It comes upon all in some form or other. In some, humility, submission, resignation, appear. These are precious metals—the gold and silver of moral excellence. In others, fretfulness, remorse, defiance, are the effect. These are base dross, destitute of any worth. A myriad of men know nothing about their characters until trial, in some sort, comes upon them. If milder forms of chastisement will not melt the hardened metal, the anger of Jehovah will wax hot. There shall be, sooner or later, self-revelation—the sooner the better. III. . The furnace is not merely a test of metal and alloy; it further separates the one from the other. Among men this separation, resulting from God’s visitations, is twofold. 1. This separation is seen as one between man and man. The precious and the vile become more distinguishable one from the other. 2. The separation is internal. In those who turn the affliction to good account there follows self-inspection, self-denial, pruning. The idol is dethroned. The vice is abandoned. The evil is withstood and fought. Refinement goes on within. The darkness and the light separate. The man comes out of the process as gold that is purified. IV. . The residuum of alloy is cast out as base and worthless. God will not tolerate falsehood, hypocrisy, or any iniquity in his kingdom. "Every liar shall have his portion in the lake that burneth with fire and brimstone." The liar is not only the man who speaks with intention to deceive; he is the man who has preferred to deceive himself rather than face the truth. Unquestionably, separation, accomplished in the furnace, is with a view to refinement, but also with a view of destruction to the worthless dross. Every man has his face either toward purity or toward perdition. The processes of God’s furnace are going on among us every day. Are we getting better or worse?—D. Highest rank among men not sought. The development of human civilization demands an organized system. Men require to be classified according to their ability and fitness to contribute to the welfare of the whole. For the public benefit there must be ruler and subject, master and servant, teacher and taught, commander and army. Each, according to his office, has duties and obligations, the neglect of which brings instant loss and distant ruin. I. RANK HAS . We cannot hold any office nor possess any wealth without incurring corresponding obligation. There is force in the French proverb, "Noblesse oblige!" Although the sovereign may be above written law, it is only for expediency’s sake, and certainly he is under law, equally binding, though not expressed in words. Every person holding office of whatever sort or kind has undertaken a definite responsibility to protect or promote certain interests of the people. He may be responsible for social order, or for immunity against invaders, or for advancement of learning, or for development of wealth, or for the maintenance of religion. But some responsibility springs out of his office. II. HIGH RANK DOES NOT SECURE HIGH . Character may and does qualify for office; but official position does not generate moral character. High rank has special temptations and special perils. Rank is only a change of situation; office is simply a change of occupation. They involve changes only outside the man; they do not touch or purify his real self. A man may be an apostle, and yet be harboring a demon in his heart. A man may be a prophet, yet need himself to be taught. III. RANK HAS A CROWD OF AMONG ORDERS. Because the princes, priests, and prophets acted basely in Israel, therefore the "people of the land used oppression and exercised robbery" (Ezekiel 22:29). Vice is more contagious than fever. Rank gives artificial importance to its possessor, and exerts extensive influence either for evil or for good. As a monument attracts the notice of human eyes in proportion to the elevation on which it is raised, so according to the station in society a man occupies he will have more or fewer imitators. Wide influence is a perilous possession. IV. THE HIGHEST RANK IS NOT DESIRED AMONG MEN, "I sought for a man who should make up the hedge, and stand in the gap before me for the land, that I should not destroy it: but I found none." Real and thorough reform is always unpopular. Men are often eager to reform their institutions or their laws, but always backward to reform themselves. A faithful prophet, who shall recall the people back to God, has always been a scarce man. Nor is this the only time in which God expressed his surprise that no intercessor for men could be found. Yet this is the noblest office any man can occupy. Its aim is the very loftiest. It brings man into companionship with God. Its fruits are permanent, yea, eternal. Alongside this order of service every other rank pales into insignificance. A mediator is a peerless man! V. THE OF ONE MAN MAY BE , Had one real man been found to reprove the people, restore religious worship, and plead with God, Israel might have been spared its overthrow. One man may save a nation or plunge it into perdition. Paul, on board ship, obtained the lives of all the crew. The intercession of Moses brought a deed of pardon for the Hebrew host. For David’s sake God conferred large favors on the nation. Luther’s firm faith brought deliverance both spiritual and temporal to all Europe. What one man can do no language can portray, imagination can scarce conceive. A man of wisdom, piety, and faith may quietly revolutionize the world.—D. BY W. JONES An appalling indictment and a just judgment. "Moreover the word of the Lord came unto me, saying, Now, thou son of man, wilt thou judge, wilt thou judge the bloody city?" etc. "This chapter," says Fairbaim, "stands closely related to the last chapter, and may fitly be regarded as supplementary to it; the former having presented a striking delineation of the Lord’s purpose to execute the severity of his displeasure upon the people of Jerusalem, while this returns to lay open the fearful mass of corruption on account of which such severity was to be inflicted. In what is written here there is nothing properly new; in its general purport it is a repetition of the charges which were urged in Ezekiel 20:1-49.; and so the chapter begins much in the same way—with a call upon the prophet to judge the people, and set before them their iniquities. There, however, the charge took the form of an historical review for the purpose of connecting the present state of wickedness with the past, and showing how continuously the stream of corruption had flowed through all periods of their national existence. Here, on the other hand, the prophet looks exclusively to the present, and brings out in fearful array the many heinous and rampant sins which were crying in Heaven’s ear for vengeance." We have in the text— I. AN OF THE PEOPLE’S SINS. 1. The nature of these sins. (1) Forgetfulness of God. "Thou hast forgotten me, saith the Lord God." We mention this first, because it was the root-sin out of which all the others sprang. Men forget God’s holy authority, his constant and universal presence, and his great goodness, and thus the principal restraints from sin are removed. "Forgetfulness of God opens the window to every wicked action." (2) Blood-guiltiness. This charge is repeatedly and variously stated. "The bloody city A city that sheddeth blood in the midst of her Thou art become guilty in thy blood that thou hast shed." This may refer, as Schroder suggests, to murderous deeds generally; specially to judicial murders, consequently to the shedding of the innocent blood of righteous, God-tearing men, prophets, etc. (cf. Matthew 23:37). The city which had its name from ’peace’ has become a city of death to those who require true peace." Even the princes were guilty of violence and bloodshed. "Behold, the princes of Israel, every one according to his power, have been in thee to shed blood" (Ezekiel 20:6). They did not recognize the sacred duties or the solemn accountabilities of their exalted station. They ruled not in accordance with right, but according to their might; and that might they exercised barbarously and bloodily. And there were these who were guilty of bloodshedding by reason of their false witness. "Slanderous men have been in thee shed blood." They were malignant slanderers of the innocent, who because of their slanders were adjudged to death. Moreover, mercenary and unjust judges condemned men to death for bribes. "In thee have they taken bribes to shed blood" (Ezekiel 20:12). And it is probable that Schroder is correct in his opinion that both the false witnesses and the unrighteous judges were thus wickedly employed by the violent and murderous princes. Thus in Jerusalem, "the holy city," human life was no longer regarded as a sacred thing. It was ruthlessly slaughtered in defiance of law, in defiance of the feelings of our common humanity, and in defiance of the Creator and Father of men. (3) Idolatry. "A city … that maketh idols against herself to defile her. Thou art defiled in thine idols which thou hast made …. And in thee they have eaten upon the mountains." The eating upon the mountains, the seats of idol-worship, refers to the eating of things sacrificed unto idols (cf. Ezekiel 18:6, Ezekiel 18:11). (4) Disregard of the tenderest and most sacred obligations towards their fellow-men. "In thee have they set light by father and mother: in the midst of thee have they dealt by oppression with the stranger: in thee have they wronged the fatherless and the widow." Loving respect to parents is commanded and encouraged in the Law of the Lord (Exodus 20:12; Le Exodus 19:3; Deuteronomy 5:16). The New Testament enforces the same obligation (Matthew 15:4; Matthew 19:19; Ephesians 6:1-3); and the best feelings of the human heart plead for its observance. But in Jerusalem there were those who set at naught this obligation. God had made the cause of’ the stranger, the widow, and the fatherless in a special manner his own, and repeatedly enjoined righteousness and kindness in the treatment of them (Exodus 22:21-24; Deuteronomy 10:18, Deuteronomy 10:19; Deuteronomy 27:19; Psalms 10:14, Psalms 10:18; Psalms 68:5; Psalms 146:9; Jeremiah 7:6; Zechariah 7:9, Zechariah 7:10). Yet there were these in Jerusalem who opposed and wronged them. (5) Profanation of Divine institutions. "Thou hast despised mine holy things, and hast profaned my sabbaths." The holy things comprise "all that the Holy One has instituted, consecrated, and commanded" the priests, the temple, the sacred vessels, the sacrifices and sacraments, and all other religions ordinances of his appointment. These they had despised. And the sabbath they had profaned (cf. Ezekiel 20:12, Ezekiel 20:24). "He profanes the sabbath who does not celebrate it, who celebrates it ill, or who consecrates it to the service of sin" (Schroder). (6) Unchastity in its most revolting forms (Ezekiel 20:10, Ezekiel 20:11). On the first clause of Eze 20:10, cf. Le Ezekiel 18:8; Ezekiel 20:11; 1 Corinthians 5:1; on the second, cf. Leviticus 18:19; 20:18; on the first clause of 1 Corinthians 5:11, cf. Leviticus 18:20; 20:10; on the second, cf. Leviticus 18:15; 20:12; and on the third, cf. Leviticus 18:9; 20:17. (7) Covetousness in its worst manifestations. "In thee have they taken bribes to shed blood; thou hast taken usury and increase, and thou hast greedily gained of thy neighbors by oppression" (1 Corinthians 5:12). Covetousness in their judges was so extreme that they accepted bribes to condemn the innocent to death. "Usury is the profit exacted for the loan of money, increase that which is taken for goods; both are alike forbidden (Leviticus 25:36; Deuteronomy 23:19)." Yet in Jerusalem they bad taken both. And taking advantage of their neighbors’ distress and need, they had oppressed them by exacting exorbitant interest on any loan granted for their help. Such were the sins charged against the people of Judah at this time. 2. The scene of these sins. Jerusalem. In this paragraph we have the words, "in thee," or "in the midst of thee," not less than twelve times. This was a grievous aggravation of their sins that they were committed in Jerusalem. Jerusalem was spoken of as "the holy city;" it was the seat of the worship of the true and holy God; it was celebrated in sacred song as the dwelling-place of the Most High (Psalms 76:2); and it was favored religiously above any other city in the world. But now it had become "the bloody city," the "defiled" city, the home of the foulest crimes, "A Jerusalem may become a Sodom, a holy city a den of murderers." And if it do so, its former privileges aggravate its guilt and augment its doom (cf. Matthew 11:20-24; Luke 12:47, Luke 12:48). 3. The maturity of these sins. "Thou hast caused thy days to draw near, and art come even unto thy years" (1 Corinthians 5:4; cf. Ezekiel 21:25, Ezekiel 21:29). By reason of its sins Jerusalem had grown ripe for the sickle of the Divine judgment. By the extent and enormity of its transgressions it had hastened the time of its doom. In the history of persistent wickedness there comes a crisis when the evil-doers are ripe for judgment; and then the Divine executioners go forth against them. II. THE DIVINE ON ACCOUNT OF THE PEOPLE’S SINS. 1. They become a reproach among the nations. "Therefore have I made thee a reproach unto the nations, and a mocking to all the countries. Those that be near, and those that be far from thee, shall mock thee, thou infamous one and full of tumult." We noticed (on Ezekiel 21:28) how the Ammonites reproached the people of Judah, and were to be punished for so doing. Yet although the people of Ammon had no right to reproach their suffering neighbors, the Jews deserved reproach. Jerusalem had made itself infamous by its wickedness before it became a reproach and a mocking unto the nations. "Righteousness exalteth a nation; but sin is a reproach to any people." 2. They shall be dispersed among the nations. "And I will scatter thee among the nations, and disperse thee through the countries." We have noticed this point in Ezekiel 5:12; Ezekiel 12:1-16; Ezekiel 20:23 (cf. Deuteronomy 4:27; Deuteronomy 28:25, Deuteronomy 28:64). 3. They shall be dishonored in the sight of the nations. "And thou shalt be profaned in thyself, in the sight of the nations," etc. (Ezekiel 20:16). "Thou shalt by thine own fault forfeit the privileges of a holy nation." Mark the retributiveness of this. "Jerusalem has desecrated the holy things of the Lord (Verse 8); therefore shall it also be desecrated for a requital (Verse 16). It has wickedly insulted the dignity of God; for this it must suffer the loss of its own dignity" (Hengstenberg). 4. They would be unable to withstand this visitation of judgment. "Can thine heart endure, or can thine hands be strong, in the days that I shall deal with thee?" (Verse 14). Says Greenhill, "O Jerusalem! be thine heart never so stout or strong, my judgments will be too heavy for thee to bear them; when they come, thine heart will fail thee, fail thee of counsel, that thou shalt not know what to do, and fail thee of strength, that thou shalt not be able to do what thou knowest." When God in judgment visits any one, "heart and hand, courage and power, fail" (cf. Job 40:9; Psalms 76:7; Nahum 1:6). . Many are the lessons deducible from our subject. We mention three. 1. The fearful growth of sin. Forgetfulness of God may develop into idolatry, adultery, murder. 2. The essential ruinousness of sin. It is of its very nature to blight and destroy everything that is true and beautiful, wise and good, right and strong, both in individuals and communities. "Sin, when it is full-grown, bringeth forth death." 3. The righteous judgment of God against sin. (Romans 2:2-11.)—W.J. Deplorable deterioration and deserved destruction. "And the word of the Lord came unto me, saying, Son of man, the house of Israel is to me become dross," etc. Notice— I. THE OF THE HOUSE OF ISRAEL. 1. Here are several varieties of sinful character. We will notice them as they are here adduced. (1) Dross. "The house of Israel is to me become dross;… they are the dross of silver." This does not mean ore, which contains silver, but dross which has been separated from the silver—the refuse of dirt and rubbish which is removed from the precious metal in the cleansing, melting, and refining of it. The people of Judah and Jerusalem had become "the ignoble dross of noble silver." "The metaphor denotes the corruption of the people, who had become like base metal." (2) "Brass" probably indicates the hardihood of the people in sin; that they had become impudent in wickedness (cf. Isaiah 48:4). (3) "Tin" is suggestive of hypocrisy, being brilliant in appearance, but inferior in substance and value. So there were those in Jerusalem who made great profession of true religion, but whose moral character and conduct were base. (4) "Iron" may denote harshness and cruelty. That such was a characteristic of some of their great men and rulers is clear from Ezekiel 22:27; Ezekiel 34:2-4; and Zephaniah 3:3. (5) "Lead," pliable, yet not precious as compared with silver and gold, indicates the moral dullness and stupidity of the house of Israel. They were pliable to evil, yet not available for any high or holy uses (cf. Jeremiah 4:22). Thus in Jerusalem there were various types of evil character; and these types are reproduced in our own age and country. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ After another pause, the prophet enters on another elaborate parallel, after the pattern of Eze 16:1-63; but with a marked variation. There we have the history of one harlot, s.c. of Israel in its collective unity. There we have two sister harlots, the daughters of one mother, and they are Samaria and Jerusalem, as both belonging to Israel. For the purpose of the parable, they are represented as having had a separate existence, even during the period of the sojourn in Egypt. This was probably historically true, the line of cleavage caused by the claims of Ephraim to supremacy appearing again and again long before the revolt of the tea tribes under Jeroboam (Judges 8:1; Judges 12:1; 2 Samuel 19:43). Both were alike tainted with idolatry, as in the history of the golden calf, when they came out of Egypt (comp. Ezekiel 16:7; Ezekiel 20:7, Ezekiel 20:8). Yet even then Jehovah, like Hoses in the personal history which was to be to him as a parable of that of Israel, had compassion on them, harlots though they were (Hosea 1:2). They became his, and "bare sons and daughters." Ezekiel 23:4 The occurrence of proper names is almost unique in the parables of the Bible, the Lazarus of Luk 16:20 being the only other instance. Their meaning is sufficiently clear. Aholah (but both names should begin with O rather than A) means "Her tent;" Aholibah, "My tent is in her." A parallel, which may have suggested the names, is found in the Aholibamah (equivalent to "My tent is in the high place") of Genesis 36:2, and another in the use of Ohel as a proper name in 1 Chronicles 3:20. The common element of the two names is the word that is commonly used for the sacred tent or tabernacle in the Pentateuch and elsewhere. The distinctive element of each points to the fact that the worship in Samaria was unauthorized. Her "tent" was hers, not Jehovah’s. Of Jerusalem with its temple Jehovah could say, "My tent is in her," and this, as magnifying her privilege, also aggravated her guilt. Keil and others take the adjective here, as in Ezekiel 16:46, as meaning "greater" rather than "older." The former adjective is, of course, applicable to the greater power of the kingdom of the Ten Tribes, and, even if we retain the renderings of the Authorized Version, is probably the explanation of Samaria being named as the elder of the two. Ezekiel 23:5 The history of both the sisters passes from the time of the Exodus to that of their separate existence, and starts, in fact, from their first intercourse with the great monarchies of Asia. So far it is less a survey of their successive stages of degradation, like that of Eze 16:1-63; than a retrospect of their political alliances. Aholah played the harlot. The lovers, as in Ezekiel 16:33, are the nations with which the kings of Israel were in alliance, and of these the Assyrians are named as pre-eminent. The word neighbors, which in its literal sense is hardly applicable, is probably to be taken of spiritual affinity, or may be taken as "come near" is in Genesis 20:4; Ezekiel 18:6; Le Ezekiel 20:16. The Assyrians were those who, in that sense, came near to the harlot city. We have in 2 Kings 15:20 the fact that Menahem paid tribute to Pul. Hosea 5:13 and Hosea 7:11 speak generally of such alliances. The black obelisk of Shalmaneser records the fact that Jehu paid tribute to him (’Records of the Past,’ 5.41). In the last-named case the tribute consisted chiefly of vessels of gold, bowls, goblets, etc. Ezekiel 23:6 Clothed with blue. The same word as that used in the description of the tabernacle (Exodus 26:4; Exodus 26:31, et al.). It was probably some hue of the Tyrian purple kind which marked the official dress of the "captains" of the Assyrian armies. The words, with those that follow, bring before us the magnificent array of the Assyrian cavalry—a force in which Israel, throughout its history, was deficient (Judges 5:10; Zechariah 9:9; Isaiah 36:8.). Ezekiel 23:7-10 The next two verses paint the consequence of the alliance first with Assyria and then with Egypt. She adopted the religion of Assyria, probably in the form of the worship of Ishtar (Ashtoreth) as the queen of heaven. Having done this, the kings of Israel sought to play off one kingdom against the other (see Hosea 7:11; 2 Kings 17:4). It was, in fact, the discovery of Hoshea’s treachery in this matter that led Shalmaneser to besiege Samaria. The result of that siege is described in general terms in Ezekiel 23:10. She, the city of Samaria, was slain with the sword, tier sons and daughters were taken into exile. So she became famous (i.e. infamous, like the Latin famosus), literally, a name among women, so. among the neighboring nations. Ezekiel 23:11, Ezekiel 23:12 The issue of the Assyrian alliance in the fall of Samaria might have served as a warning to the kings of Judah. But it did not. They also ’courted the alliance of the kings of Assyria, as in the case of Ahaz (2 Kings 16:7-10) and Tiglath-Pileser. Hezekiah followed in the same line, though he too trusted in Egypt, and afterwards rebelled. Manasseh too paid tribute, and made Jerusalem the scene of a confluent idolatry, which included that of Assyria. Even Josiah went forth against Pharaoh-Necho as the faithful vassal of either Assyria or Babylon. The splendor which had fascinated Samaria fascinated her also. Here clothed most gorgeously takes the place of "clothed in blue" in Verse 6, describing, probably, the same fact. Ezekiel 23:14 The sin of Judah went a stop further than that of Samaria. She courted the alliance of the Chaldeans. Probably the sojourn of Manasseh at Babylon (2 Chronicles 33:11) led him to see in that city a possible rival to Assyria. The embassy of Merodach-Baladan to Hezekiah (Isaiah 39:1-8.) implies, on the other hand, that Babylon was looking to Judah for support against Assyria. The prophet represents this political coquetting, so to speak, as another act of whoredom. Aholibah saw the images of the Chaldeans portrayed with vermilion (probably "red ochre:" colors seem to have been used largely both in Assyrian and Babylonian sculpture as in Egyptian, and Judah seems to have copied them, Jeremiah 22:14) and fell in love with them. As the passions of a Messalina might be roused by sensuous pictures of masculine beauty, so Judah was led on by what her envoys reported of the magnificence of the palaces, the strength of the armies, of the Chaldeans. The journey of Jonah to Nineveh, and those implied in Hosea 7:11, as well as the prophecy of Nahum, all indicate a more or less intimate knowledge of the Mesopotamian monarchies. The mission of Merodach-Baladan would be naturally followed by a return embassy from Judah. A later instance under Zedekiah meets us in Jeremiah 29:3. Ezekiel 23:15 Exceeding in dyed attire; better, with dyed turbans, or tiaras, such as are seen on the Assyrian monuments of Nimrud, Khorsabad, and Kouyunyik. Ezekiel 23:17 The words paint the intimate alliance, the political prostitution, as it were, involved in the alliance with Babylon. Her mind was alienated from them. Interpreted by the history, the words point to the fact that Judah soon found out how hollow was the help gained by the alliance with Babylon, and turned, after Josiah’s death, to Egypt as a counterpoise. As in the history of Amnon (2 Samuel 13:15), lust, when it had wrought its will, passed into loathing and disgust. Jehoiakim and Zedekiah were examples of what we may well call this distracted policy. But, as it was, this alienation did but increase her guilt. As things were, it would have been better, as Jeremiah all along counseled, to accept the rule of the Chaldeans. The mind of Jehovah was alienated from Jerusalem as hers had been from the Chaldeans. Ezekiel 23:19 Yet she multiplied her whoredoms. The disappointment and failure, however, did not lead to repentance. Foreign alliances, and with them foreign idolatries, were courted more eagerly than ever, though in a different direction. The lovers were changed, but the harlotry went on. Ezekiel 23:20 She doted on her paramours. Commonly the word is used of a concubine (Genesis 22:24; Judges 8:31). Here it is used in scorn of the Egyptian princes whose favor Judah courted, reminding us of Homer’s ἈχαιίδεςοὐκετἈχαίοι, as indicating their political weakness. All that need be said of the comparison that follows is that here also Ezekiel follows in the footsteps of Jeremiah (Jeremiah 5:8). What is indicated is that Judah threw herself into the idolatrous ritual of Egypt with an almost orgiastic passion. The harlot nation returned, as it were, to her first love, and renewed the whoredoms of her youth. Ezekiel 23:22, Ezekiel 23:23 The lovers from whom the mind of Judah was alienated were, as in Ezekiel 23:17, the Chaldeans. With these are joined Pekod, and Shoa, and Koa. The Authorized and Revised Versions, following the LXX. take these as proper names, and Ewald Smend, and Furst find in them those of Chaldean tribes. The Vulgate, followed by Luther, gives nobiles, tyrannosque, et principes, and Keil and Hengstenberg substantially adopt this rendering, giving "rulers, lords, and nobles." "Pekod" appears as a place in Jeremiah 50:20, but the ether names are unknown to history. On the whole, the balance seems in favor of the rendering in the text. With these are joined all the Assyrians, who, under Nebuchadnezzar, fought, of course, in his armies." Now she should see her desirable young men … riding upon horses (the prophet repeats with sarcasm the phrase of Jer 50:12) in another guise than she had expected. Ezekiel 23:24 With chariots, wagons, and wheels, etc. The first word is only found here, and probably means" armor." So the Revised Version, with weapons, chariots, and wagons. They shall judge thee according to their judgments; sc. shall execute the judgment which God has assigned to them after their own manner, so their usual cruel treatment of barbarous nations. Ezekiel 23:25 They shall take away thy nose and thine ears, etc. Possibly it may have been known to Ezekiel as a punishment for the adulterer or adulteress in Egypt and other countries, and if so, he might have selected it as specially appropriate to his parable (Martial, ’Epigr.,’ 2.83; 3.85). Thy residue shall be consumed with fire. The Hebrew word for "residue" (not that usually so translated) is the same as that previously translated "remnant." In the first clause it clearly points to the men of Jerusalem who are left after the capture. In the second its meaning is determined by the fact that it follows after the deportation of the sons and daughters. All that was left—in the parable, of the mutilated trunk of the adulteress, in the history, of the devastated city, sc. the empty houses—should be destroyed by fire. Ezekiel 23:27 Thy whoredom brought from the land of Egypt; i.e. the last political alliance between Judah and Egypt. This, together with the Egyptian cultus that accompanied it, should be made to cease. That would no longer be in the thoughts of the exiles; their hopes from that quarter were extinguished forever. Ezekiel 23:28 Once again with incisive sarcasm the prophet reiterates the phrase of Eze 23:17. The punishment should be all the more terrible as coming from those whom the adulteress had once loved with the love that had passed into loathing. Ezekiel 23:29 All thy labor; sc. all the results of labor, all thy wealth. Ezekiel 23:31-33 I will give her cup into thine hand. (For the image of the cup as the symbol of good or evil fortune, see Psalms 23:5; Isaiah 51:17; Jeremiah 25:15; Matthew 20:22; Matthew 26:39.) The cup, in this case, was to be deep and large as that of Samaria. The adulteress was to be "drunk, but not with wine" (Isaiah 29:9). And that "cup," over and above the laughter and derision, would contain much of unknown calamities, the astonishment and desolation of Eze 23:33. Ezekiel 23:34 Thou shalt break the shards thereof. The picture of the desolate adulteress becomes yet more terrible. Like a forlorn and desperate castaway, she does shameful execution on herself; breaks her cup, and completes the work of mutilation in its most terrible form. That is the doom decreed for her, because she had forgotten her true husband and the love of her espousals. Revised Version gives gnaw the shards thereof, painting yet more vividly the despair of the outcast. Ezekiel 23:36 As often, Ezekiel emphasizes by reiteration, begins yet a fresh discourse with the same words, wilt thou judge, as in Ezekiel 20:4 and Ezekiel 22:2, and enters on another summary of the sins of the two harlot sisters, in which Moloch-worship (Verse 37) and sabbath-breaking (Verse 38) were conspicuous elements. The nature of the guilt is emphasized (Verses 38, 39) by the fact that the idolatrous ritual was performed on the very day in which the people sacrificed in the temple; that it found a local habitation even there (comp. Ezekiel 8:17; 2 Kings 21:1-26.; Jeremiah 32:34). Ezekiel 23:40 Ye have sent for men to come from far, etc. The words obviously refer to the embassies which had been sent from time to time by both Samaria and Jerusalem to Egypt, Assyria, and Babylon. The imagery of the earlier stage of the harlot’s progress is resumed, and we have a picture almost the counterpart of that in Proverbs 7:10-21. She takes her bath, paints her eyelashes with kohol, the black pigment still used in the East, as Jezebel had done (2 Kings 9:30). She decks herself with jewels, and sits on a divan (a sofa-conch, rather than bed), and prepares a table for a banquet. And on that table are the incense and the oil, symbols alike of wealth and worship, which Jehovah claims as his, and which she offers to her lovers (comp. Ezekiel 16:13, Ezekiel 16:19; Hosea 2:5, Hosea 2:8). Ezekiel 23:42 A voice of a multitude, etc. The word for "multitude" is strictly tumult, and Keil and Currey render, The voice of tumult became still," sc. the threats of the alien powers whom Judah courted were for a time hushed by the tributes thus paid to them. With the men of the common sort; literally, as in the margin, of the multitude of men. Sabeans from the wilderness. The Revised Version, with Keil and almost all recent commentators, follows the margin, drunkards (LXX; οἰνώμενοι). "Sabeans" rests on a Jewish rendering of the text, but, as a people, the Sabeans, who dwelt south of Meroe, though named in Isaiah 45:14, were too remote to come within the horizon of the parable. What Ezekiel dwells on is the ever-growing degradation of the harlot city. Not only the officers of the Chaldeans, but the mixed multitude, the very drunkards from the wilderness of Babylon, were admitted to her embraces. Possibly the word may point to the false gods to whom libations of wine were offered, but I incline to refer it rather to those who got drunk at their idol-festivals even in Jerusalem. Drunkenness was one of the vices of the Babylonians, and the prophets, who admired the Rechabites and the Nazarites (Jeremiah 35:1-19.; Amos 2:11), must have looked on Judah’s participation in that sin as a measureless degradation. The bracelets and crowns symbolize the wealth and prestige which the Chaldean alliance was supposed to bring with it. Ezekiel 23:43 The whole verse is obscure, and has been very differently rendered. (1) The Authorized Version may be paraphrased, "Then said I to her that was worn out with her whoredoms, passed her prime and enfeebled, Will they (the foreign nations) commit whoredoms (enter into alliances) with her? sc. What is there to attract now? And yet the habit is inveterate. She has grown old in her vice, and cannot cease from it." (2) The Revised Version takes it not as a question, but as a statement: Now said I of her that was old in adulteries, Now will they commit, etc. So, in the main, Keil. The text is probably corrupt, and resists conjectural emendation. In any ease the general meaning is clear. The sin is of too long standing to be cured. Ezekiel 23:45 The righteous men are in effect the ministers of God’s wrath. The doom comes at last on both the sisters, who are murderers as well as adulteresses. They shall suffer the punishment of stoning which the Law commanded (Le Ezekiel 20:10; Deuteronomy 22:22, Deuteronomy 22:24; John 8:5), and after that their bodies were to be hacked to pieces. The result of that judgment would be that all women should learn not to do after their lewdness, i.e. that idolatry should cease from being the sin of the cities of Israel. . Aholah and Aholibah. "Her tent" and "My tent is in her." These names stand respectively for Israel and Judah. Israel, the northern kingdom, had her own tent, i.e. she was independent after secession from Judah, like a woman who has left her mother’s tent and has one of her own. Judah retained the temple, the representative of the tabernacle of the wilderness; therefore God’s tent was in her. These prosaic facts were suggestive of deeper traits of national character, which the symbolical names suggested. I. . Israel is named Aholah. She has her own tent; she is independent. This national independence has its counterpart in individual independence. Jacob leaves his home and fights his own battle with the world. Joseph is sent away from his family, and cast in his youth among the grand opportunities of a great nation and the direful temptations of a dissolute society. The young man going out into the world enters on the exhilarating but trying career of independent life. There are special opportunities, duties, and dangers in having one’s own tent. 1. Opportunities. The independent position is not hampered with restrictions. Freedom means a wide range for individual activity. Now is the time to realize the long-cherished dreams of earlier days. 2. Duties. Duty dogs the footsteps of opportunity. As our scope for choice and individual activity is enlarged, the obligations of service are correspondingly increased. The slave has few duties; the free man great obligations. The liberty of manhood brings the burden of a man’s duty. Christian liberty increases the obligations of Christian service. 3. Dangers. Israel gained in freedom by her rebellion against the petty tyranny of Rehoboam; but the liberty which was got by separation brought its own great dangers. Cut off from the temple-worship, excluded from the national festivals, deprived of the highest religious ministrations, the freed people were tempted to fall into the idolatry of their ancestors and their neighbors. This temptation was too great for them, and they apostatized earlier than Judah. It is dangerous to be separated from religious ordinances. The young man who leaves the Christian home of his childhood for new scenes of worldly life is entering on a path of peril. A self-contained life is open to temptation. To seek to be independent of God is to court ruin. II. DIVINE . Judah is named Aholibah. God’s tent is in her. She has the outward means and symbols, at least, of the Divine presence. This fact represents high privileges, with corresponding guilt when God is forsaken. 1. High privileges. (1) Prosperity. God’s presence brings joy and true welfare. (2) Protection. If God’s tent is in our midst, the Captain of salvation is with us, and though a host should encamp around us, we need fear no evil. (3) Spiritual grace. The temple was not a mere meeting-place, sanctuary, and fortress. Its services were "means of grace." God is with us to enlighten, purify, quicken. 2. Heavy guilt. Aholibah apostatized. Her guilt was all the greater that she bore such a name, and could claim the symbol of God’s presence as peculiarly her own. The greatest guilt is that of men who know God and have enjoyed his presence and grace in the past, and who, sinning openly against light, have spurned those privileges and willfully rebelled against their chosen God. No sinners are so guilty as apostatized Christians. Mark: it is possible to be Aholibah and to enjoy God’s presence, and yet to turn against him, fall, and be ruined. Ezekiel 23:12 Doting on the Assyrians. This foolish, fatal infatuation of Israel for the Assyrians may be taken as a striking instance of the fascination of worldliness. Israel had known the true God, and had been called to a peculiar destiny as a holy and. separate nation; yet she turned aside from her high vocation, lured by the fatal charms of military splendor and sensuous luxury in a great heathen empire. I. GOD’S PEOPLE ARE TO FROM THE WORLD, who hear the call of God must follow him into the wilderness, or, if he gives them a land flowing with milk and honey, must still keep themselves apart from the evil world. This does not mean the physical separation of a hermit’s exile or a monk’s cloistered imprisonment. The true separation is spiritual, not local. We are called to forsake the spirit of the world, to renounce its evil practices, and to repudiate its low, material, sensuous tone of life. II. THE WORLD TO ENSNARE THE PEOPLE OF GOD. It is not content to let them stand aloof; it appears as a tempter trying to charm the bride of Christ into infidelity. We cannot afford to despise its fascinating influence, for this is most subtle and potent. It comes through various means. 1. Proximity. Assyria was a "neighbor" of Israel. The Church is in the world. Christian men are in daily intercourse with worldly men. "Evil communications corrupt good manners." 2. Earthly attractiveness. There was a material splendor in the great empire of Assyria which the marvelous sculptures and inscriptions that have been made familiar to us by Layard and others put beyond question. The "governors and rulers clothed most gorgeously," and the horsemen, "all of them desirable young men," awoke the admiration of the poor little semi-barbarous nation, Israel. The luxury of the world, its luscious literature and sensuous art, its enormous resources, and its elaborate culture of earthly refinement, are necessarily most fascinating. 3. Natural inclination. The world could not touch us for harm if it found nothing sympathetic in us. But it easily discovers remains of its old dominion. The old Adam is not quite dead. Passion within may be roused to answer to temptation from without. III. THE SNARES OF THE WORLD ARE FATAL TO THOSE WHO ARE IN THEM. Israel’s doting upon the Assyrians was fatal to her religion, her morals, and her national existence. To succumb to the spirit of the world is to make shipwreck of life. 1. Religious ruin. "Ye cannot serve God and mammon." The spirit of worldliness is antagonistic to God. As surely as this spirit gains ground in our lives, the spirit of devotion will recede. 2. Moral ruin. True worldliness is morally evil. It is not a mere habit of external and earthly living. It carries with it the indulgence of the lower life. At least it tends to this, and all its fascinations drag the soul down. 3. Life-ruin. In the end the Christian man who gives himself up to the attractions of worldly living will reap the consequences of his tin in corruption and death. Ezekiel 23:31 A bad example. Judah followed the bad example of her sister Israel; consequently, she was to share the fate of Israel We see here an instance of the evil influence of a bad example, and of its fatal consequences. I. THE EVIL OF A BAD EXAMPLE. Consider how this fell power is exerted. 1. By the fascination of suggestion. The path is made by the pioneer, and the follower has only to walk in it. The sight of a predecessor indicates the road, calls attention to it, suggests the idea of walking in it. The publications of the details of a horrible crime in the newspaper exerts a most deleterious influence in this way by filling the minds of people with thoughts of a kindred character. Hence the common occurrence of an epidemic of similar crimes. 2. By the attraction of sympathy. Judah is drawn to follow her sister Israel When Israel goes wrong, Judah accompanies her and goes wrong in a similar manner. Affection is fatal when it induces us to copy the vices of those whom we love. Even sisters must part when one chooses an evil way, if the other would not also choose sin. But it is hard to resist the charms of affection. 3. By the delusion of a false excuse. Judah pleads the example of her sister as an excuse. What others are doing seems to be justified by their action. Instead of measuring our conduct by the Law of God, we are tempted to test it by the corresponding conduct of others. II. THE SIN OF A BAD EXAMPLE. Judah is blamed for following the bad example of Israel. It is not for one moment supposed that the misconduct of her sister could be pleaded as a justification for her own repetition of it. We cannot be excused in our own sin on the ground that we are simply treading in the footsteps of predecessors. See how this sin is inexcusable. 1. Because the evil of the way is known. The foolish follower is not deceived. Judah knows that Israel has taken an evil course. Bad examples may ensnare the careless, but those who have minds to think for themselves cannot be blind to the wrong character of the example before them. 2. Because of the freedom of the will. A bad example is a temptation to evil; but it is not a force compelling men to follow. Its attraction can only work through the will, never contrary to it. Therefore one must consent voluntarily to follow the evil pattern before doing so, and this free consent destroys the excuse that the example is to blame rather than the man who imitates it. 3. Because of one’s own advantages. Judah might plead that she was sorely tempted by her sister’s example. But then she possessed higher privileges than Israel. She was Aholibah, while her sister was only Aholah. She had the temple of God in her midst, while Israel was left to her own resources. Christians are doubly guilty in following the bad example of godless men. They sin in spite of higher influences which should suffice to keep them in the right path. III. THE FATAL OF A BAD EXAMPLE. Judah was walking in the way of her sister; therefore she must drink of her sister’s cup. Companions in guilt will be companions in doom. It is impossible to walk in the same path as another without going towards the same goal. Moreover, if higher religious privileges do not keep us from following the sinful practices of worldly men, most certainly they will not protect us from sharing their fate. He who treads the sinner’s flowery path will drink of the sinner’s bitter cup. Ezekiel 23:35 (first half of verse) Forgetting God. I. GOD IMPLIES THAT HE HAS BEEN KNOWN. We cannot forget what we have never known. The lower animal, which is incapable of entertaining a thought of God, cannot forget him. If I forget much, I must have known much. 1. Men have a natural knowledge of God. Few races, if any, are without a trace of religion. The Andaman islanders and the Fuegians are said to have been discovered in that state. If so, they are just the exception that proves the rule. The science of comparative religion reveals an underlying primitive theism beneath the tangled growth of later mythology. St. Paul appealed to the natural knowledge of God among the heathen (Acts 17:28; Romans 1:21). 2. They who have seen the Jewish and Christian revelation have a larger knowledge of God. Israel had known God by his special manifestations in the Law, in his providence and miracles, in the prophets. All Christendom is open to the higher knowledge of God in Christ. Children in Christian homes and Sunday schools have known God, though they may have forsaken him in later days. 3. The people of God have the fullest knowledge of God. True Israelites and Christians know God as he is never known to the outer world. They have the knowledge of experience, spiritual sympathy, and fellowship (John 14:7). II. THERE ARE MANY TO FORGET GOD. 1. He is invisible. The knowledge of God is held only by faith. The decay of faith leads to forgetting God. It requires some spiritual effort to keep our hold on the Unseen. 2. Earthly interests distract our thoughts. These things are seen, present and pressing; they crowd about us and force themselves upon us. They make themselves felt as intensely real. Pleasures of life and cares of life, fascinating delights and absorbing anxieties, all tend. to put out the thought of God. 3. Sinful inclinations rouse an aversion to the thought of God. He is holy; lie disapproves of sin. It is not pleasant to think of God when we are choosing the evil way. III. GOD IS ITSELF A GREAT SIN. We can control our memory by fixing our thoughts upon God. This is not a case of mere brain failure. There is a moral defect behind it. Apart from all active deeds, the very forgetting God is itself wicked on several grounds. 1. God has never forgotten us. He has provided for our daily needs, while we have been ignoring the hand from which the provision came. He is our Father. Gratitude and love should keep the thought of God warm in our heart. To forget God implies gross unthankfulness and a base lack of natural affection. 2. God claims our attention and obedience. He is our Lord. He expects us to listen to his voice, give heed to his commands, and obey his will. But to forget God is to ignore these duties. IV. GOD IS HURTFUL TO MAN. They know not what they miss who forsake their true life and forget their Father in heaven. Seeking liberty, they court death. 1. This is the loss of the best blessings of Heaven. The light of God’s countenance is despised. His guidance, comfort, support, and salvation are neglected. The joy of communion is renounced. 2. This incurs a fatal doom. God cannot let us forget him forever. If we do not remember his love today, we may encounter his wrath tomorrow (Psalms 44:20, Psalms 44:21). V. GOD TO SAVE US FROM HIM. 1. He reveals himself in his Word. The revelation of nature is daily spread before us. But when that is despised, God adds the more clear voice of prophecy. We have the open Bible to remind us of God. 2. God comes to us in his Son. As men had forgotten him, God came right down among them, looked at them through a human countenance, and spoke in a human voice. Christ comes to save us from forgetting God. 3. God rouses us by his providence. We are forgetting God while all goes smoothly. Then his thunders burst over us. They startle and alarm, but they awaken. Thus God saves us from forgetting him. (last clause) Abominations declared. I. MAY BE HIDDEN. 1. They may be committed in secret. Then they are unknown to every one but the guilty persons and their accomplices. 2. Their corrupt character may not be admitted. Then they may be done in open daylight without shame or rebuke. Not only the outside public, but even the guilty persons themselves, may not perceive the full evil of what they are doing. 3. They may be forgotten. People do not wish to call to mind a disagreeable past. As the years glide by it slides further and further into the dim land of forgetfulness. By dint of reiterated self-flattery the guilty persons almost persuade themselves that they did not do the evil things of those old bad years, or that somehow they have left their former selves behind them in that evil past; or they put the thought of it quite out of their minds. II. CANNOT BE HIDDEN FOREVER. God does not forget them. The recording angel has written them in his awful book with ink that never fades. The subtle poison of them lingers in the souls of the guilty. "Whatsoever a man soweth, that shall he also reap." Some seeds take long to germinate. But the seeds of evil deeds have a fatal vitality, though they be slow to make an appearance. We cannot escape the consequences of our misdeeds by forgetting them. III. IT IS BEST THAT SHOULD BE TO THE GUILTY ON EARTH. It is no piece of idle vengeance that tortures Israel with a revelation of its abominations. 1. It is well for the guilty to know them. There is no chance of repentance until the heinousness of sin is acknowledged. But that this may be the case, the abominations must first be revealed to the sinner. There may be little good in proclaiming his guilt aloud to the world. What is needed is that it should be brought well home to his own conscience. 2. It is well that they should be known now. If men wait for the certain revelation of final judgment, the abominations will be declared in trumpet-tones of denunciation, and burned into the soul in memories of fire. It is infinitely better to become conscious of them first, that the awakening knowledge of guilt may perchance lead to contrition and repentance. IV. GOD THEIR TO SINNERS. He is too merciful to permit his children to perish without warning. The Bible contains awful revelations of human sin. If we take it as a lamp, and turn its light on our own lives and into our own hearts, it will reveal many an abomination of wickedness hitherto calmly ignored. The prophets of Israel were required to reveal man’s sin quite as much as to make known the thoughts and will of God. John the Baptist came to prepare for Christ by declaring to men the abominations of their ways. Christ himself makes men feel their sin by his own holy presence. So Peter feared to be near him (Luke 5:8). A vision of Christ throws a wholesome light on the hideous condition of an impenitent soul. This is to lead to repentance and salvation through Christ. Then the abominations may be blotted out (1 John 1:7). Ezekiel 23:40 and Ezekiel 23:42 The foreign and the common. In Ezekiel 23:40 Israel is seen to be seeking distant foreign connections, like a faithless wife who goes far afield for companions in sin. In Ezekiel 23:42 the charm of the distant and the foreign is swallowed up in the vulgarity of sin, which is the same in essence all the world over. I. THE CHARM OF THE FOREIGN. The Jews were especially warned against foreign alliances, as they meant distrust in God, and as they led to the introduction of corrupting heathen influences. Nevertheless, the foolish people gave way to the fatal fascination of foreigners. 1. There is a charm in novelty. We are tempted to accept alien ideas just because they strike us with a certain freshness. Thus all sorts of earthly notions and practices have been imported into God’s Israel, the Christian Church, by have peculiarly wide and varied relations with the world, and Christianity claims all the earth as its domain. But the fatal charm is that of following the example of the various practices of mankind instead of impressing a Christian influence on the race. This was Israel’s mistake. Called to carry out a mission to the world, she succumbed to the spirit of the world. There is great danger lest the Church should follow her example in this respect. Indeed, this has happened already to a deplorable extent. A pseudo-liberalism claims to be following the zeit-geist, and so to be adapting Christianity to the world. This means unfaithfulness to Christ. St. Paul would be all things to all men, but only that he might win all men to Christ, never so as to surrender Christ to please the world. That is the part of a Judas. II. THE OF THE COMMON. Israel and Judah cast wistful glances on the foreigner. But when they had accomplished their purpose and were indulging in revelry with a multitude of people who had adorned them with the barbaric magnificence of golden bracelets and crowns, what did it all amount to but the shame of a low, drunken debauch? Novelty in sin does not elevate the evil thing, which is essentially the same, however it may be clothed and decorated. The so-called refinement of vice is but a veneer on the surface which leaves the rottenness beneath untouched. Cosmopolitanism does not save from moral corruption. The whole world is essentially one in its sin. There is a horrible vulgarity about all wickedness. If we would be saved from this we must in a sense become a "separate people." We may and we should still sympathize with all our fellow-men, send the gospel to every nation and ourselves learn such lessons as a wide view of mankind may teach us. Yet for all the higher efforts of life the inspiration must be found in the retired and secret chamber of prayer. BY J.R. THOMSON Ezekiel 23:1-49 Inexcusable infidelity. What it must have cost the patriotic prophet to write this chapter passes our power to imagine. The Jew was naturally and pardonably proud of his country and of its history. No thoughtful Jew could, indeed, be insensible to imperfections and flaws in the national character, to stains upon the nation’s annals. But in this passage of his prophecies the dark shading is relieved by no gleam of light. Israel is depicted as bad from the days of Egyptian bondage down to the days of Babylonian captivity. The figurative language employed is such as could only be justified by facts most discreditable to the character of the Hebrew people. That there were exceptions to the rule, Ezekiel was well aware. But the rule was that the people were, at every stage of their existence, prone to depart from the God to whom they owed every privilege, every blessing; that they resisted no temptation to idolatry; that they were incessantly provoking the anger and just condemnation of the theocratic king. To complete the horror of the representation, the northern and southern tribes are alike included in the indictment and in the guilt. Penetrating beneath the faithful but very repulsive, yet necessary and just, similitude employed by the prophet, to the moral and spiritual lessons thus conveyed, we may trace the story of the inexcusable infidelity of Judah and Israel as related without exaggeration by one of their own race. I. TO JEHOVAH WAS COMMON TO JUDAH AND ISRAEL. We have but to turn to the Books of Kings and of Chronicles to see that in this respect the northern and southern kingdoms were alike, if not equally, guilty. In the record we find, notwithstanding certain remarkable exceptions in the case of Judah, that kings and people continually forsook their Divine Deliverer and rightful King, and addicted themselves to the degrading idolatries practiced by the surrounding nations. II. TO JEHOVAH IN THE NATION’S YOUTH, DURING THE BONDAGE. The record of the wanderings in the wilderness is a sufficient proof of this. The worship of the golden calf is a well-known instance of the readiness of Israel to fall back into the Egyptian idolatry, which, it might have been supposed, they had forever left behind them when they crossed the Red Sea, and witnessed the powerlessness of the gods of Egypt to save Pharaoh and his mighty but misguided host. III. TO JEHOVAH WAS WHEN ISRAEL WAS BROUGHT INTO CONTACT WITH THE . In the frank and painful language of the prophet is depicted the fatal readiness of the Israelites to yield themselves to the seductions of the Oriental idolatries, and even to go out of their way to court the corruption which they should have eschewed. Compared with the pure and stately rites instituted by Divine command, and celebrated in the temple courts of Jerusalem, the worship of the Assyrians was inexpressibly degrading. The length of time during which the Hebrews had enjoyed peculiar privileges increased their culpability in transferring, at this period, the allegiance they owed to the true God from him to the contemptible idols of Assyria. IV. TO JEHOVAH HIM FROM THE PEOPLE WHOM HE HAD CHOSEN. As the soul of a husband is estranged from the adulteress who has deserted him, so the Lord declared his soul to be alienated from her whom he had signalized by his favor. Israel had forsaken the one incomparably holy and gracious God, and had attached herself to the lords many and the gods many of the surrounding peoples; and such conduct could not but raise a barrier between Jehovah and the nation that had shown such insensibility to his favor, and such readiness to yield to the advances of his enemies. V. TO JEHOVAH WAS THROUGH THE AGENCY OF THE VERY PEOPLE THROUGH WHOSE IT WAS . How remarkable the threat, "I will raise up thy lovers against thee!" By Assyria Judah and Israel were corrupted; and by Assyria they were chastened. They alienated the Lord, and yet found no help from the false gods for whose sake they had deserted him. VI. IN WERE IN . Alike they sinned, and alike they suffered. They incurred the same fate, and from the same sword. Samaria and Judah alike endured the sorrows of the Eastern captivity and the shock of the Eastern armies. VII. TO JEHOVAH WAS DEALT WITH. In various figures, each with its own dark shade of significance, the prophet portrays the impending fate of the guilty, apostate nations. They were mutilated; they were compelled to drink the cup of astonishment and desolation; they were consumed with fire and slain with the sword. VIII. THE AIM OF THUS WAS TO BRING IT TO AN END. "Thus will I cause lewdness [i.e. idolatry] to cease out of the land, that all women [i.e. nations] may be taught not to do after your lewdness." IX. JEHOVAH THUS HIS OWN CLAIM TO THE LOYALTY OF ALL MEN, HIMSELF UPON THOSE WHO WRONG HIM. "Ye shall know that I am the Lord God." His honor he will not give unto another. To our reverence and our obedience, to our devotion and service, our Creator and Redeemer has an indisputable and indefeasible claim; and this he will assuredly assert and maintain. He will be honored, both by the condemnation of the unfaithful and rebellious, and by the salvation of the penitent, the submissive, and the loyal.—T. BY W. JONES Exalted relationship and enormous sin. "And Aholah played the harlot when she was mine." I. A OF THE HIGHEST . "She was mine." Aholah is intended to represent the people of Israel as distinguished from the people of Judah. The Lord here says that she was his. In common with all other peoples, Israel was his: (1) By creation. God "himself giveth to all life, and breath, and all things." He is "the Father of spirits." (2) By sustentation. He is "the God in whose hand our breath is, and whose are all our ways." With Job, we may say to him, "Thou hast granted me life and favor, and thy visitation hath preserved my spirit." But: (3) Israel was his by redemption. He redeemed them from their bondage in Egypt by mighty works and marvelous signs. That emancipation is an illustration of the redemption of man from sin effected by our Savior Jesus Christ. "The Lord hath anointed him … to proclaim liberty to the captives," etc. (Isaiah 61:1, Isaiah 61:2). He "gave himself a ransom for all." (4) Israel was his pre-eminently by covenant engagement. "I aware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine" (Ezekiel 16:8). They belonged to him as a wife belongs to her husband. This is the relationship to which the text points, and which is treated of in Ezekiel 16:1-63. It is great condescension on the part of God to authorize the prophets thus to represent his relation to his people. "Thy Maker is thy Husband; the Lord of hosts is his name" (Isaiah 54:5). "Return, O backsliding children, saith the Lord; for I am a Husband unto you" (Jeremiah 3:14). This relationship should be characterized by: 1. Tender affection. We may see this in the way in which St. Paul writes of the love between Christ and the Church (Ephesians 5:23-32). When marriage is contracted without true mutual affection, the relation is desecrated. 2. Exalted privilege. In taking the Israelites to be his, God gave himself to them as their supreme Portion. "They shall be my people, and I will be their God" (Jeremiah 32:38). "This of God’s being our God," says Charnocke, "is the quintessence of the covenant, the soul of all the promises: in this he hath promised whatsoever is infinite in him, whatsoever is the glory and ornament of his nature, for our use; not a part of him, or one single perfection, but the whole vigor and strength of all. As he is not a God without infinite wisdom, and infinite power, and infinite goodness, and infinite blessedness, etc; so he passes over, in this covenant, all that which presents him as the most adorable Being to his creatures: he will be to them as great, as wise, as powerful, as good, as he is in himself. And the assuring us, in this covenant, to be our God, imports also that he will do as much for us as we would do for ourselves, were we furnished with the same goodness, power, and wisdom: in being our God, he testifies it is all one as if we had the same perfections in our power to employ for our use; for he being possessed with them, it is as much as if we ourselves were possessed with them for our own advantage, according to the rules of wisdom, and the several conditions we pass through for his glory." 3. Scrupulous fidelity. The relationship imperatively demands this. God would not fail in one jot or tittle on his part. "If we are faithless, he abideth faithful; for he cannot deny himself." And Israel was required to be true to him in obeying his commands, and above all in worshipping him alone. "I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have none other gods before me," etc. (Exodus 20:1, seg.). Through Jesus Christ we may each enter into this exalted relationship. Through him we may each be enabled, without presumption, to say of the great God, "He is my God and my Father." II. A SIN OF THE . "And Aholah played the harlot when she was mine." Israel is here represented as a wife who has been unfaithful to her husband. The primary reference is to the sin of Jeroboam in setting up the golden calves at Bethel and at Dan, and calling upon the people to worship God through them (1 Kings 12:26-33). And this was but the beginning of Israel’s sin. Afterwards they worshipped Baal and Astarte. Their sin involved: 1. Positive injustice. They robbed God of his rights. He has a just claim on our obedience, our reverence, and our love. This claim is firmly based upon what he is in himself—the Supremely Great and Good; and upon what he is and does in relation to us—our Creator, etc. Not to comply with his claims is to defraud him o; his due. 2. Base ingratitude. How shameful were the returns which Israel made for his great kindness to them! Very strikingly is this set forth in Ezekiel 16:1-63. And their conduct has been too closely reproduced by us. For his fidelity we have returned unbelief; for his love, coldness of heart; for his beneficence, disobedience. How heinous this ingratitude is! And yet, alas, how common! "Blow, blow, thou winter wind, Thou art not so unkind As man’s ingratitude; Thy tooth is not so keen, Because thou art not seen, Although thy breath be rude. "Freeze, freeze, thou bitter sky, That dost not bite so nigh As benefits forgot: Though thou the Waters warp, Thy sting is not so sharp As friend remember’d not." (Shakspeare.) 3. Heinous infidelity. This is the aspect of Israel’s sin to which prominence is given in the text. In forsaking the Lord God for idols they committed a treacherous breach of a sacred engagement. Their conduct is an illustration of the action of those who, having avowed their allegiance to him, turn their backs upon him and upon his cause. Terrible is their guilt, and deplorable their condition. "It is a miserable thing," says Bishop Ryle, "to be a backslider. Of all unhappy things that can befall a man, I suppose it is the worst. A stranded ship, a broken-winged eagle, a garden overrun with weeds, a harp without strings, a church in ruins,—all these are sad sights; but a backslider is a sadder sight still." And appalling will be their doom, even "a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries." Says Bunyan, "They fall deepest into hell who fall backwards into hell." Let backsliders return unto the Lord while there is yet time. "Return, thou backsliding Israel, saith the Lord; I will not look in anger upon you," etc. (Jeremiah 3:12,Jeremiah 3:14; Hosea 14:1-4).—W.J. Ezekiel 23:9 Sinners left to themselves and to their sins. "Wherefore I delivered her into the hand of her lovers," etc. The aspect of the sin of Israel which is most conspicuous in this chapter is not their idolatry so much as their contracting political alliances which were forbidden by God. "The imagery," as Fausset remarks, "is similar to that in Ezekiel 16:1-63.; but here the reference is not, as there, so much to the breach of the spiritual marriage-covenant with God by the people’s idolatries, as by their worldly spirit, and their trusting to alliances with the heathen for safety, rather than to God." Our text suggests two observations— I. IN SIN LEADS GOD TO ALLOW THE SINNER TO TAKE HIS OWN COURSE. The Israelites would trust in Egypt or in Assyria rather than in the Lord their God. Remonstrances against political alliances with heathen nations, or conformity to their religious observances, with warnings of the consequences of so doing, had been addressed to them in vain. Exhortations to trust in Jehovah alone had proved fruitless. All moral means had been employed to secure their fidelity to their duty and their God, but without avail. Wherefore the Lord "delivered her into the hand of her lovers, into the hand of the Assyrians, upon whom she doted." The Israelites would have their own way, and God at length allowed them to take it (cf. Psalms 81:11, Psalms 81:12). There are some today in whom we fear the same process is at work. Here is a man who makes riches the object of his supreme concern. Money is the god in which he trusts, and to which he is devoted. His great and constant efforts are made in order to acquire and retain riches. Remonstrances and rebukes for the course he is pursuing are unheeded by him. Exhortations and encouragements to cherish a different and nobler ambition, to trust a worthy object, and to live to God, are addressed to him in vain. He will go on in his own way. And at length God allows him to take his course, and live for money. The same thing takes place with others who make a god of pleasure, or who will trust supremely in their own sagacity and judgment, or whose grand ambition and ruling purpose is to attain conspicuous position or commanding power. If they are invincibly determined to follow their own course, God allows them to do so. The case is thus forcibly stated by Dr. Joseph Parker: "A man sets his mind on standing on some high place; he points to a pillar, and says that if he could ascend to its summit he would see from that lofty elevation glimpses of heaven, and he determines that he will stand upon that summit, whatever hazards he may incur. At length God grants him his request; and when the man has ascended to the eminence which he coveted, what does he find? Sand, sand, sand! Mile on mile of sand—sand for mile on mile! And now he wishes to descend; but bow to get down is his great difficulty. There may be no way down but that which involves suicide. Yet the man was determined to reach that elevation; nothing could stand between him and his wish; he urged God to grant him his request; with importunate desire he besought that he might have his own way; and there is no punishment heavier than that which falls upon any man when God allows him to take his own course." God does much to lead men to forsake sin and follow holiness; he gave his own beloved Son as a sacrifice for the abolition of sin and the salvation of the sinner; he is working for these ends by many and powerful agencies; for these objects he will do everything that he can, everything that is consistent with his own holiness and with the moral constitution which he has given to man. But one thing he will not do—he will not compel men to forsake their own evil ways and walk in his way of holiness. And if men were forced into righteousness of action, what would such righteousness be worth? The obedience which is not willing is mechanical, not moral. The goodness which is not hearty is in the sight of God but a dead and hypocritical form. II. THE OF SIN ARISES OUT OF THE SIN ITSELF. "Wherefore I delivered her up into the hand of her lovers, into the hand of the Assyrians, upon whom she doted." "The cause which at last brought destruction on Israel was that the King of Assyria found conspiracies in Hosea, who was intriguing with Egypt at the same time that he acknowledged himself a tributary to Assyria (2 Kings 17:4)." Says Matthew Henry, "The neighboring nations, whose idolatries she had conformed to and whose friendship she had confided in, and in both had affronted God, are now made use of as the instruments of her destruction. The Assyrians, on whom she doted, soon spied out the nakedness of the land, discovered her blind side, on which to attack her, stripped her of all her ornaments and all her defenses, and so uncovered her, and made her naked and bare, carried her sons and daughters into captivity, slew her with the sword, and quite destroyed that kingdom and put an end to it …. And that the Assyrians, whom they had been so fond of, should be employed in executing judgments upon them, was very remarkable, and shows how God, in a way of righteous judgment, often makes that a scourge to sinners which they have inordinately set their hearts upon. The devil will for ever be a tormentor to those impenitent sinners who now hearken to him and comply with him as a tempter." "God excites those against us for punishment to please whom we had sinned." Scott says truly, "God commonly employs tempters to punish those who listen to them." And Shakespeare— "Heaven is most just, and of our pleasant vices Makes instruments to scourge us." In the righteous government of God punishment is not arbitrarily annexed to sin: it grows out of the sin. As Hesiod observes, "The seeds of our own punishment are sown at the same time we commit sin." "Whatsoever a man soweth, that shall he also reap," etc. (Galatians 6:7, Galatians 6:8). If men will trust in riches or rank, in pleasure or power; if they will live for these things, their life will bear its appropriate fruit. These their gods will prove their ruin. Their hopes will be utterly disappointed, their lives deplorably impoverished and degraded, and their souls lost. Let us take heed to the object of our trust. "Blessed is the man that trusteth in the Lord, and whose hope the Lord is," etc. (Jeremiah 17:7, Jeremiah 17:8).—W.J. A severe judgment and its satisfactory consequences. "Thus will! make thy lewdness to cease from thee, and thy whoredom brought from the land of Egypt," etc. The sin referred to in this verse is the idolatry of the people. Two of its clauses make this quite clear. "Thy whoredom brought from the land of Egypt;… thou shalt not lift up thine eyes unto them." The form of the idols which Jeroboam set up he derived from Egypt, where he had resided for some time. In setting up the golden calves at Bethel and Dan he "translated to Israelitish soil the worship which he had seen at Memphis and Heliopolis" (1 Kings 12:26 -36). And, what is more important for the elucidation of our text, which is addressed to the people of Judah, the whole Israelitish people brought with them their deep-rooted tendency to idolatry when they came out of Egypt. Two chief points are presented to our notice. I. A OF GREAT BY . God had already visited the kingdom of Israel with his judgments because of their idolatries. He had sent famine upon them (1 Kings 17:1; 1 Kings 18:1, 1 Kings 18:2); he had allowed them to suffer by the invasions of their enemies (2 Kings 6:24-29; 2 Kings 10:32, 2 Kings 10:33; 2 Kings 13:3, 2 Kings 13:4, 2 Kings 13:7). Amos the prophet forcibly sets forth these visitations of Israel by reason of their sins (Amos 4:6-11). And as all these judgments failed to turn them from idolatry, the Lord suffered them to be carried captive into Assyria (2 Kings 17:3-6). These things should have been a warning to the people of Judah to keep clear of idolatry; yet they frequently lapsed into it. God had caused them also to suffer by reason of it (2 Kings 18:13-16; 2 Kings 21:1-15; 2 Kings 23:31-35; 2 Kings 24:1-4, 2 Kings 24:10-16). But these judgments did not cleanse the kingdom of Judah of idolatry. Checked for a time, the- sinful practice broke out vigorously again. And in consequence, the complete destruction of Jerusalem, the utter overthrow of the kingdom, and the captivity of the people, are declared to be at hand. And the text asserts that, by means of this severe judgment, the people would be finally and forever freed from idolatry. And the result has proved the prophetic assertion true. One effect of the Captivity was the complete eradication of the tendency of the Jews to idolatry; "so that whereas, before the Captivity, no nation (all things considered) was more impetuously bent upon idols and idolatry than they were, after that Captivity no nation was more vehemently set against idols and idolatry than they were." The sin of idolatry is not limited to those who are called heathen. Dr. Thomas Guthrie says truly, "In a sense all men are idolaters. In the days of old, it is said that Egypt had more gods than men. Elsewhere than in Egypt, everywhere, as the Bible says, ’there be lords many and gods many.’ The Hindu reckons his divinities by thousands and tens of thousands; yet the world has a larger pantheon—as many gods as it has objects, be they innocent or guilty, which usurp the place of Jehovah, and dethrone him in the creature’s heart. Nor are men less idolaters if drunkards, though they pour out no libation to Bacchus, the god of wine; nor less idolaters, if impure, that they burn no incense at the shrine of Venus; nor less idolaters, if lovers of wealth, that they do not mould their god into an image of Plutus, and, giving a shrine to what lies hoarded in their coffers, offer it their morning and evening prayers. He has been an idolater, who, rebelling against Providence, follows the hearse of a coffined god; he made an idol of wife or child; and now, when the robber of all our homes has stolen these his gods away, and bears off his plunder to the grave, the feelings of that man’s heart may be expressed in Micah’s complaint to the Danite robbers, ’Ye have taken away my gods which I made, and what have I more? and what is this that ye say unto me, What aileth thee?’ ’Let no one deem it strange if God should visit him for his idolatries. He may do so by forcibly removing the idol, by depriving the idolater of the riches which he has worshipped, or by taking to himself the child or other relative which has been made an idol. Or he may visit those who sin thus by making the idol the occasion of sharp sorrow or bitter trial, as when a child has been idolized by his parents, and grows up to "bring down their grey hairs with sorrow to the grave." Blessed will it be if such visitation leads to the turning of the heart entirely to God. II. A WHICH WAS . "Thus will I make thy lewdness to cease from thee," etc. "This prediction is frequently repeated; and the accomplishment of it has been most wonderful. It might have been expected that a nation, ever prone to idolatry in a country where the worship of the true God was established and none else tolerated, would have readily conformed to the idolatrous usages of the nations among whom they were scattered by the Captivity, and so have been incorporated with them. Yet neither the authority, the frowns, the examples, or the favor of their conquerors or powerful neighbors; nor their own fears, hopes, interests, or predilection for the sensual, jovial worship of idols, could prevail with them to run into gross idolatry, during the Captivity or afterwards! Nay, they were instrumental to the proselyting of numbers of idolaters to the worship of Jehovah, in the countries where they were dispersed" (Scott). This is certainly a remarkable fulfillment of prophetic prediction; and it furnishes: 1. Evidence of the omniscience of God. He clearly and certainly foresaw what the result of the Captivity would be in this respect. Such foreknowledge points to the omniscience of him who possesses it. "O Lord, thou hast searched me and known me," etc. (Psalms 139:1-4). This knowledge should prove: (1) A restraint to the evildoer. There is no possibility of sinning in secret (cf. Job 34:21, Job 34:22; Psalms 90:8; Hebrews 4:13). (2) An inspiration and consolation to every one who trusts in God. "Our individual life," to use the words of Dr. Parker, "is all understood by him. That life is but dimly known to ourselves. We catch glimpses of it here and there, but its scope and meaning are still unrevealed to us. We are often in shadow. There are scattered rays of light, but no steady shining of the sun which protects us from the mystery of much darkness. It is enough that God knows our life, and that his wisdom is pledged as our defense. Tomorrow is coming upon us, and we know not with what messages and revelations, with what joys and troubles; but God is coming with it, and in his path is the brightness of all-sufficient wisdom." 2. Evidence of the Divine inspiration of the prophet. The influence of past judgments upon the people could not have led Ezekiel to have predicted such a result of the Captivity, but one of an opposite character. The character of the people and the circumstances of their captivity were not calculated to inspire a declaration like this. It could not have been the product of mere human genius in an exalted mood, or human foresight in a condition of intense activity. Such a prediction must have been communicated to the prophet by him to whom all things are known. . "Guard yourselves from idols."—W.J. Ezekiel 23:38, Ezekiel 23:39 The exclusiveness of the worship of the Lord God. "Moreover this they have done unto me: they have defiled my sanctuary in the same day," etc. The chief practical suggestions of our text may be arranged under three heads. I. MEN IN THE TRUE THE OF . "They had slain their children to their idols" (Ezekiel 23:39). "They have caused their sons, whom they bare unto me, to pass through the fire unto them to be devoured" (Ezekiel 23:37). We have already noticed the offering of children to Moloch (on Ezekiel 16:20, Ezekiel 16:21). And in this age and in this professedly Christian land people make sacrifices which bear some resemblance to these in spirit. How many respectable and avowedly Christian parents sacrifice their daughters in marriage to mammon l The man may be unsuitable in age, uncongenial in temper, immoral in character and conduct; but, if he be rich, he is welcomed as a suitor. How frequently, too, are the best and the abiding interests of children—their intellectual, spiritual, and eternal interests—risked, or even sacrificed, by their parents, in order that they may attain unto higher social status or gain worldly honors and distinctions! And in other ways practices which are worthy only of heathen intelligence and morality are at work amongst us. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 24:1 In the ninth year. We pass from the date of Eze 20:1 to B.C. 590, and the very day is identified with that on which the army of Nebuchadnezzar besieged Jerusalem (Jeremiah 39:1; 2 Kings 25:1-12). To the prophet’s vision all that was passing there was as plain as though he saw it with his own eyes. The siege lasted for about two years. The punishments threatened in Ezekiel 23:1-49, had at last come near. We may probably infer that a considerable interval of silence had followed on the Aholah and Aholibah discourse. Now the time had come to break that silence, and it was broken, after the prophet’s manner, by a parable. In the "rebellious house" we find, as in Ezekiel 2:3 and elsewhere, primarily Ezekiel’s immediate hearers, secondarily the whole house of Israel as represented by them. Ezekiel 24:3, Ezekiel 24:4 Set on a pot, etc. The words contain an obvious reference to the imagery of Eze 11:3-7. The people had used that imagery either in the spirit of a false security or in the recklessness of despair. It is now the prophet’s work to remind them that the interpretation which he gave to their own comparison had proved to be the true one. The cauldron is the city, the fire is the invading army, the metal of the cauldron does not protect them. The pieces, the choice bones, were the princes and chief men of the people. Ezekiel 24:5 Burn also the bones under it; better, with the Vulgate and Revised Version, pile the bones. The bones of animals were often used as fuel. Currey quotes an interesting passage from Livingstone’s ’Last Journal,’ 1. p. 347, narrating how, when the supply of ordinary fuel failed, he made his steamer work with the bones of elephants. See a like practice among the Scythians (Herod; 4.61). Ezekiel 24:6 Scum. The word is not found elsewhere. The Authorized Version follows the Vulgate. Keil and the Revised Version give "rust." As the cauldron was of brass (Ezekiel 24:11), this must have been the verdigris which was eating into the metal, and which even the blazing fire could not get rid of. The pieces that are to be brought out are the inhabitants of Jerusalem, who are to be carried into exile. There was to be "no lot cast," as was often done with prisoners of war, taking every tenth man (decimating) of the captives for death or exile. All alike were doomed (Joe 3:3). Ezekiel 24:7 The parable is for a moment interrupted, and Jerusalem is the murderess who has shed blood, not where the earth might cover it (Job 16:18; Isaiah 26:21), but as on the top of a rock visible in the sight of all men. Ezekiel 24:9 We return to the image of the cauldron, and once again, as in Ezekiel 24:6 and Ezekiel 22:3 and Ezekiel 23:37, we have the words which Nahum (Nahum 3:1) had used of Nineveh applied to Jerusalem. Ezekiel 24:10 Spice it well; better, make thick the broth (Revised Version). The verb is used in Exodus 30:33, Exodus 30:35, of the concoction of the anointing oil, and the cognate adjective in Job 41:31 for the "boiling" of the water caused by the crocodile. We are reminded of the "bubble, bubble" of the witches’ cauldron in ’Macbeth.’ Ezekiel 24:11 Then set it empty upon the coals, etc. The empty cauldron is, of course, the city bereaved of its inhabitants. The fire must go on till the rust is consumed. There is, however, in spite of the seemingly terrible hopelessness of the sentence, a gleam of hope, as there had been in Ezekiel 16:42. When the punishment had done its full work, then Jehovah might cause his fury to rest (Ezekiel 16:13). Till then he declares, through the prophet, there will be no mitigation of the punishment. The word has gone forth, and there will be no change of purpose. Ezekiel 24:12 She hath wearied herself with lies, etc.; better, it (keeping to the image of the cauldron) is worn out with labors; sc. with the pains taken to cleanse it, and yet the rust remains. The fire must burn, the retributive judgment must continue, till the work is done. Ezekiel 24:15-17 Behold, I take away from thee, etc. The next word of the Lord, coming after an interval, is of an altogether exceptional character, as giving one solitary glimpse into the personal home life of the prophet. The lesson which the history teaches is, in substance, the same as that of Jer 16:5. The calamity that falls on the nation will swallow up all personal sorrow, but it is brought home to Ezekiel, who may have read those words with wonder, by a new and terrible experience. We are left to conjecture whether anything in the prophet’s home life furnished a starting-point for the terrible message that was now borne in upon his soul. Had his wife been ill before? or, as the words, with a stroke, suggest, did it fall on him, as a thunderbolt "out of the blue"? I mention, only to reject, the view that the wife’s death belongs as much to the category of symbolic visions as the boiling cauldron. To me such a view seems to indicate an incapacity for entering into a prophet’s life and calling as great as that which sees nothing but an allegory in the history of Gomer in Hosea 2:1-23; Hosea 3:1-5. We, who accept the Scripture record as we find it, may believe that Ezekiel was taught, as the earlier prophet, to interpret his work by his own personal experience. To Ezekiel himself the loss of one who is thus described as the desire (or, delight) of his eyes (the word is used of things in 1 Kings 20:6, of young warriors in Lamentations 2:4, of sons and daughters in Verse 25), must have been, at first, as the crowning sorrow of his life; but the feelings of the patriot-prophet were stronger even than those of the husband, and his personal bereavement seemed as a small thing compared with the desolation of his country. He was to refrain from all conventional signs of mourning, from weeping and wailing, from the loud sighing (for forbear to cry, read, with the Revised Version, sigh, but not aloud), from the head covered or sprinkled with ashes (Isaiah 61:3), and from the bare feet (2 Samuel 15:30; Isaiah 20:2), from the covered lips (Leviticus 13:45; Micah 3:7), which were "the trappings and the garb of woe" in such a case. Eat not the bread of men. The words point to the custom, more or less common in all nations and at all times, of a funeral feast, like the parentalia of the Romans. Wine also was commonly part of such a feast (Jeremiah 16:7). The primary idea of the custom seems to have been that the mourner’s friends sent the materials for the feast as a token of their sympathy. Ezekiel 24:18 So I spake unto the people in the morning, etc. In yet another way the calling of the prophet superseded the natural impulses of the man. He knew that his wife’s hours were numbered, yet the day was spent, not in ministering at her deathbed, but in one last effort to impress the teachings of the time upon the seared consciences and hardened hearts of his countrymen and neighbors. I cannot help referring to the poem ’Ezekiel,’ by B.M; published in 1871, as expressing the meaning of the history better than any commentary. Ezekiel 24:19 We must read between the lines what had passed in that eventful night of sorrow. The rumor must have spread among the exiles of Tel-Abib that the prophet had lost the wife whom he loved so tenderly. They were ready, we may imagine, to offer their consolations and their sympathy. And, behold, he appears as one on whom no special sorrow had fallen. But that strange outward hardness had the effect which it was meant to have. It roused them to ask questions, and it was one of the cases in which the prudens interrogatio, which if not in itself the dimidium seientiae, at least prepared the way for it. The form of their question implies that they had a forecast that the strange conduct was, in some way, connected with the prophet’s work. Wilt thou not tell us what these things are to us? Ezekiel 24:21 The desire of your eyes. There is something exquisitely pathetic in the iteration of the phrase of Eze 24:17. To the priest Ezekiel himself, to the people whom he addressed, the temple was as dear as the wife to the husband. It was also "the pride of their power" (Revised Version), the "pity of their soul" (margin). The former phrase comes from Le Ezekiel 26:19. When that temple should be profaned, when sons and daughters should fall by the sword, then they would do as the prophet had done. They would learn that there is a sorrow which is too deep for tears, something that passeth show. The state which the prophet describes is not one of callousness, or impenitence, or despair. The people shall mourn for their iniquities;" this will be the beginning of repentance. Leviticus 26:39, 40 was obviously in the prophet’s thoughts. We note that Verse 24 is the one solitary passage since Ezekiel 1:3 in which Ezekiel names himself. As single acts and gestures had before (Ezekiel 4:1-12) been a sign of what was coming, so now the man himself was to be in that hour of bereavement. Ezekiel 24:26, Ezekiel 24:27 Yet another sign was given, not to the people, but to the prophet himself. For the present there was to be the silence of unutterable sorrow, continuing, day after day, as there had been before (Ezekiel 3:26). Then there should come a messenger from Jerusalem, reporting its capture and destruction, and then his mouth should be opened. The messenger does not come till nearly three years afterwards (Ezekiel 33:21); and we must infer that there was no spoken message during the interval, but that from Ezekiel 25:1 onward we have the written words of the Lord that came to him from time to time, not as messages to Israel, but as bearing on the fate of the surrounding nations. We have, i.e; what is, strictly speaking, a paten-thesis in the prophet’s work. . Ezekiel 24:1-5 The seething-pot. I. THE VESSEL. Jerusalem is compared to a seething-pot. The character of the city had certain points of resemblance. 1. Unity. All the parts are thrown into one vessel. There was a common life in the one city. All classes shared a common fortune. They who are united in sin will be united in doom. 2. Vain protection. The heat of the fire came through the vessel. The wails of Jerusalem did not save the doomed city. No earthly shelter will protect the guilty from the wrath of God. 3. Fatal imprisonment. The miserable inhabitants of Jerusalem were shut up to the horrible fate of a besieged city. There is no escape from the scene of Divine judgment. Indeed, the sufferings of a siege are worse than those of the open battle-field. They who hold out against God will be more miserably punished than those who meet him early. II. THE OF THE VESSEL. 1. Flesh. The various joints of the butchered animal are flung into the seething-pot. They represent the inhabitants of Jerusalem. The punishment of sin falls on the persons of the sinners. "The soul that sinneth, it shall die." There is something humiliating in this comparison with mere joints of meat. The doomed sinner is in a degraded condition. His higher spiritual nature has been neglected and well-nigh lost. He appears as "flesh," and, having sunk into the lower life of flesh, he must expect to receive the treatment of flesh. Sowing to the flesh, he reaps corruption (Galatians 6:8). 2. The choice parts. "The choice bones" are to be thrown into the seething-pot. The princes of Judah share the fate of their city; they are even selected for exceptional indignity and suffering. No earthly rank or wealth will save from the just punishment of sin. On the contrary, if large privileges have been abused, and high duties neglected, the penalty will be all the heavier. III. THE FIRE. The seething-pot is to be put on a fire. Sin is punished by burning wrath. 1. Suffering. The symbol of fire certainly suggests pain, although we may dismiss the gross mediaeval picture of actual physical flames belching forth from some subterranean volcano. 2. Destruction. The fire is to go on beyond its wonted task till all the water is dried up and the contents of the vessel are burnt. This is the final issue of the penalties of sin. At first they come in suffering. But if there is no amendment, and the lessons of chastisement are not taken to heart, the broad road leads to destruction (Matthew 7:13), and "the wages of sin is death" (Romans 6:23). Ezekiel 24:2 Memorable days. Ezekiel was to take note of the day on which he received a message concerning the approaching ruin of Jerusalem, as it was to be on the anniversary of that day that the King of Babylon would besiege Jerusalem. Thus it would be seen that the prediction was strikingly fulfilled. This is one instance of the marking of memorable days. I. THE OF DAYS. In themselves all days may be equally sacred (Romans 14:5). Nevertheless, a difference of character, history, and associations will divide our days out into very various classes, and will mark some for especial interest. There are days that stand out in history like great promontories along the coast. We must all have lived through days the memory of which is burnt into our souls. There are the red-letter days, days of honor and gladness; and there are the black-letter days of calamity. Note some of the kinds of memorable days. 1. Days of warning. Such was the day of our text. We cannot afford to forget such days. They may occur but rarely; yet their influence should be permanent. 2. Days of blessing. If we have had times of exceptional prosperity, or occasions when we have been surprised with new and unexpected good, surely such happy seasons deserves to be chronicled. It is ungrateful to leave a blank in our diaries for those days. 3. Days of sorrow. These, too, may be days of blessing, though of blessing in disguise. It is not easy to forget such days, nor is it altogether desirable. The softened memory of past grief has a wholesome, subduing influence over the soul. 4. Days of revelation. The day to be noted by Ezekiel was of this character. We have no prophetic visions. But there may be days when God has seemed to draw especially near to us. Truth has then been most clear and faith most strong. The memory of such days is a help for the darker seasons of doubt and dreary solitude. II. THE USE OF DAYS. 1. To chronicle them. A diary of sentiments is not always a wholesome production; but a journal of events should be full of instruction. An almanac marked with anniversary dates is a constant reminder of the lessons of the past. 2. To study them. Dates are but sign-pests. They indicate events which require separate consideration. It is good sometimes to turn aside from the noisy scenes of the present and walk in the dim cloisters of the sweet, sad past, communing with bygone days and musing over the deeds of olden times. Our own rushing, heedless age would be the better for such meditations among the tombs, not to grow melancholy in the thought of death, but to learn wisdom in the lessons of the ages. 3. To avoid their errors. There are bad past days. Antiquity does not consecrate sin and folly. 4. To follow their good example. We have the whole roll of the world’s history from which to select instances of inspiring lives. The Christian year is sacred to the memory of a holy past, and its anniversaries revive the lessons of good examples; chiefly it repeatedly reminds us of the great events in the life of our Lord. 5. To be prepared for their recurrence. The day of prophecy was anticipatory of the Day of Judgment. Past days of judgment point to the future judgment. "Of that day and of that hour knoweth no one," but the fulfillment of prophecy in the destruction of Jerusalem is a solemn warning of the sure fulfillment of predictions concerning the judgment on the whole world. A weary task. Jerusalem is represented as endeavoring to remove her own evil, but as growing weary in the fruitless task. The rust cannot be cleansed from the vessel. I. IT ACTS LIKE RUST. 1. It comes from a corroding agent. Temptation bites into the yielding soul like an acid. 2. It reveals an inferior character. Brass and iron become rusty under circumstances which leave gold and silver untarnished. Readiness to yield to temptation is a sign that there is base metal in the soul. 3. It corrupts the very substance of the soul. Rust on metal is not like moss on stone, a mere excrescence and parasite growth. It is formed from the metal itself; it is a portion of it disintegrated and mixed with an alien body. Sin breaks down the fabric of the soul-life, and wears it away in a slow death. 4. It tarnishes the beauty of the soul. Rust is like ingrained dirt on the bright surface of the metal. The rusty mirror no longer reflects light. The sin-stained soul has lost its luster and ceases to reflect the light of heaven. II. MEN TRY TO REMOVE THE RUST OF SIN. This is the task that the people of Jerusalem are supposed to have undertaken. 1. They turn from their past. The atmosphere which caused the rust is abandoned. The old days are to be forgotten; a new life is to be commenced. 2. They put their souls under discipline. The attempt is made to burn off the rust or to scour it away. 3. They offer compensation. New deeds of goodness are to supersede and atone for old deeds of sin. 4. They offer sacrifices of expiation. The history of religion is full of such sacrifices—sacrifices which constitute a leading element in the Old Testament economy. III. THE ATTEMPT TO REMOVE THE RUST OF SIN IS A WEARY TASK. 1. New circumstances do not destroy old sins. Though the vessel be taken out of the damp atmosphere which first corroded it, it does not become bright. The rust is still on it. We may try to make amends in the future, but by such means we cannot get rid of the guilt and the consequences of the past. 2. Sin has eaten its way so deeply into the soul that no efforts of ours can remove it. It is not like dust that lies loosely on the surface; it has cut into our nature like rust. Our feeble self-discipline is ineffectual for removing so close-clinging an evil. 3. No compensation of good works nor expiatory sacrifices will remove this evil. "It is not possible that the blood of bulls and of goats should take away sin" (Hebrews 10:4). Such sacrifices can be but symbols at the best. IV. CHRIST HAS THIS WEARY TASK. 1. He has made the great atonement with God. He is the one true Sacrifice for sin (Hebrews 10:14). Thus the way is now clear for the soul’s cleansing. 2. He removes the rust of sin from the soul. As "the Lamb of God that taketh away the sin of the world," Christ not only brings pardon, he produces purity. His mighty arm scours the rust off the soul. 3. This was a weary task for Christ. Even he found it no easy work. It required the humiliation of Bethlehem, the agony of Gethsemane, and the death of Calvary. Christ toiled, suffered, and grew weary unto death in the awful task. Yet he persevered to the end. 4. Christ invites us to abandon our useless, weary task and come to him for cleansing. It is especially to those who labor and are heavy laden with sin that he gives his great invitation (Matthew 11:28-30). Ezekiel 24:14 (first clause) God true to his word. "I the Lord have spoken it: it shall come to pass, and I will do it." I. THE THAT GOD MAY NOT BE TRUE TO HIS WORD. Certain observations and considerations shelter that supposition. 1. The changefulness of life. It looks as though things fell out by chance. We do not discern regular, orderly movements in Divine providence. 2. The tardy fulfillment of threat and promise. Both are delayed. Then men lose hold of both, and regard them as inoperative. 3. A false idea of God’s mercy. It is thought that God must be too kind to execute his awful threatenings of wrath. 4. Unbelief. This condition of the souls of men is at the root of the error, and it is only by its existence that other considerations are laid hold of and made occasions for doubting God’s certain performance of what he has foretold. II. THE THAT GOD WILL BE TRUE TO HIS WORD. This is based on important considerations. 1. The constancy of God. He is "the Eternal." Men vary, but God is changeless. What he wills today, he wills forever. 2. The perfect knowledge of God. We may be forced to change our plans by reason of the discovery of new facts. A change in our circumstances may compel a change in our conduct. But God knows all things, and he has prevision of all future contingencies when he makes his promise. Of course, he acts in regard to changing events and the alteration of the characters of men. But these things are all foreknown, and where his action is concerned with them it is conditioned accordingly from the first. There is no surprise and consequent sudden turn. 3. The power of God. We may fail to keep our word from simple inability. A man may promise to pay a sum of money by a certain day, and, in the mean time, unforeseen misfortunes may rob him of the power to redeem his word. No such chances can happen with the Almighty. 4. The mercy of God. Archbishop Tillotson pointed out that God was not so bound to fulfill his threats as to keep his promises of grace, because men had a claim on the latter, but no one would claim the former. Nevertheless, it would not be merciful in God to torture us with warnings of a doom that was not impending. God does remit penalties. But then, from the first he has promised pardon to the penitent. III. THE OF GOD’S BEING TRUE TO HIS WORD. 1. The vanity of unbelief. It may be with us as it was in the days of Noah (Matthew 24:37-39). But the judgment will not be the less certain because we refuse to expect it. 2. The need of a sure refuge. God has threatened judgment against sin. He will be true to his word. Then we should be prepared to face the day of wrath. Our only refuge is to "flee from God to God." 3. The assurance of true faith. God has given gracious promises of pardon to his returning children (e.g. Isaiah 1:18). He will certainly be as true to those promises as to any threatenings of wrath against the impenitent. The eternal constancy of God is a rock of refuge for his humble, repentant, trusting children. Ezekiel 24:16 The desire of thine eyes. I. A PICTURE OF LOVE. Ezekiel’s wife is called "the desire of his eyes." God has ordained marriage, and the blessedness of the true union of husband and wife is from him. It is in itself good and a source of further blessings. It is not the doctrine of the Bible that monkish celibacy is more holy than homely wedded love. 1. The blessedness of wedded love is a solace in trouble. If Ezekiel had a wife who could be described in the language of our text, it must have been refreshing for him to turn from the rancor of Jewish enmity to the sympathy of a true woman. The home is a sacred refuge from the storms of the world. 2. Wedded love is a type of Divine love. The Church is the bride of the Lamb. God loves his people as a true husband loves his wife. 3. Such a great blessing should be tenderly guarded. Wedded love may be hurt by want of thought as much as by want of heart. Small kindnesses constitute much of the happiness of life, and small negligences may make its cup very bitter. It needs care lest the bloom of love be ruthlessly brushed aside. II. A STROKE OF TEARFUL TROUBLE. 1. "The desire of his eyes" is taken from Ezekiel. A prophet is not exempt from the greatest troubles that fall to the lot of men. Divine privileges do not save us from earthly sorrows. Love cannot hold the beloved forever. The pair who love much may yet be parted. This awful grief of widowhood may invade the happiest home. They who are never divided in love may yet be thrust asunder by "the dark divorce of death." 2. This trouble comes by a sudden stroke. Sudden death seems to be best for the victim, for it spares all the agonies of a protracted illness, and all the horrors of the act of dying. But to those who are left it comes as an awful blow! Still, as such events do occur in the most affectionate and most peaceful households, we should do well to be prepared for them. The sweet summer garden of today may be a waste, howling wilderness tomorrow. 3. The trouble comes from God. Therefore it must be irresistible. On the other hand, it must be right. We cannot understand why so fearful a blow should fall. We can only say, "It is the Lord." III. A OF . Ezekiel is not to "mourn nor weep." Inwardly his grief cannot be stayed, for no man can escape from nature; but all outward signs of grief are to be suppressed. This is a hard requirement. 1. Public men must repress private emotion. Here is one of the penalties of a prominent position. The great duties must be performed as though nothing had happened. The leader of others must present a confident face to the foe, though his soul is wrung with despair. A smiling countenance must mask a breaking heart. 2. Private sorrow is buried in public calamity. The national disaster of Jerusalem is so huge that even the most terrible grief of sudden widowhood is not to be considered by the side of it. Grief is generally selfish; but what is one soul’s agony to the misery of mankind? 3. Divine judgments are not to be gainsaid. Ezekiel’s trouble is typical. Hengstenberg and others hold that he did not really lose his wife—that the story is but a parable. Even though we take it as history, we see that it is used as an illustration of the fate of the Jews. This was unanswerable. The penalty was deserved by the guilty nation. Guilt is silent. In all sorrow we have no right to reply to God. The psalmist says, "I was dumb" (Psalms 39:2). Christ went to his cross in silence. "As a sheep," etc. (Isaiah 53:7). 4. God has consolations for patient sorrow. Though the mourner is silent, God is not, and his voice whispers peace to all his trusting sons and daughters in their sorrow. Ezekiel 24:27 The dumb mouth opened. I. THERE IS A TIME TO KEEP SILENCE. Ezekiel was not stricken dumb physically like Zacharias. He was silenced by circumstances and the will of God. Even a prophet may have to learn that "silence is golden." Consider the indications of the time to keep silence. 1. When one has nothing to say. It is a great mistake to speak because one ought to say something instead of waiting till there is something to be said. Prophets have not always messages to deliver. Poets are not always inspired. 2. When men will not hear. Ezekiel’s repeated discourses, and even his striking illustrative actions, had beer treated with indifference by the Jews. It is useless to "cast pearls before swine." 3. When events are speaking. God says, "Be still, and know that I am God" (Psalms 46:10). The awful voice of providence silences every utterance of man. 4. When we are called to reflect. We have too much talking and too little thinking. This is an age of expression. We have lost the art of reticence. The consequence is shallowness and instability. More silence would allow of a richer brooding thoughtfulness. II. EVENTS OPEN THE MOUTH OF THE SILENT. Ezekiel was to be silent in the grief of his sudden widowhood, and the Jews would be silenced by the frightful calamities of the siege of Jerusalem. Afterwards the prophet’s lips would be unsealed, and he would be able to speak to better purpose. Events help to this result: 1. In suggesting topics. The truest thought is inspired by fact. New occurrences give rise to new lessons. The age of literature follows the age of action, and great books spring up in the soil that has been fertilized by great deeds. The facts of the gospel history are the chief topics for Christian preaching. The new scenes of the life of Christ and the Acts of the Apostles are the inspiration of all evangelistic speech. 2. In inclining men to listen. Ezekiel was silenced by indifference; he was to be rendered eloquent again by a newly awakened interest. Now, this change was to be brought about through the instrumentality of external events. Thus God breaks up the fallow ground and prepares the soil to receive the seed of the Word. 3. In inducing faith. This is the principal cause of the change in the present instance. The Jews had refused to believe Ezekiel. But when his words had been verified by the occurrence of the calamities he had predicted, the skeptical hearers would be forced to acknowledge that he was a true prophet. The fulfillments of Christ’s prophecy in the growth of the kingdom from the grain of mustard seed to the great tree should incline people to listen to Christian teaching with faith. III. THE WISE TEACHER WILL SEIZE FOR SPEECH. His mission is to proclaim the will of his Master; and, though silence may be suitable on occasion, and room for thought is greatly to be desired, he must be on the watch for every opportunity of delivering his great message. It is a glorious time when inspired lips are unsealed. The mere babble of empty talk is not to be compared with such utterance. The Jews had it in the thunders of prophecy, and the early Christians in the gift of the cloven tongues. But every Christian teacher who has power to speak to his brother may receive Divine impulses which should give him words of helpfulness and healing. The great art is then to utter the word in season—the right word, to the right person, in the right spirit, at the right moment. BY J.R. THOMSON Ezekiel 24:1-14 The consuming cauldron. The threatened judgment has at last descended upon the guilty city; and Ezekiel, far away in the land of the Captivity, sees in vision, and declares to his fellow-captives by a parable, the siege of Jerusalem now actually taking place. As in so many parts of his prophecies, Ezekiel reveals by symbol that which he has to communicate. Opinions differ as to whether the cauldron was actually filled with the joints of animals and was actually heated by a fire. But the familiar operation, whether literally performed or merely imagined and described, served vividly to portray to the mind the calamities which were befalling the doomed metropolis. I. THE SIN OF THE CITY. As described in this passage, the errors of Jerusalem may be classified under three headings. 1. Lies. By which we must understand the corruption, the deceits and frauds, the political insincerity, which had eaten away the very heart of the citizens. 2. Lewdness. Or the prevalence of sensual sins and of carnal luxury, opposed to that purity and simplicity of domestic life in which the moral health of a nation ever consists. 3. Blood-guiltiness. Or violence and murder, which at this time were rife in Jerusalem, each man seeking his own interests, even at the expense of the life of his neighbors. These three classes of iniquity are chosen by the prophet as peculiarly heinous and obtrusive, not as exhausting, but simply as exemplifying, the city’s sinfulness. II. THE OF THE CITY. As the flesh and bones are placed in the cauldron, and boiled and seethed by the fire being applied beneath, so the inhabitants of Jerusalem are enclosed within the walls, the besieging army surrounds them, and the citizens are abandoned to all the privations and fears and sufferings, and finally to the destruction, incident to so miserable a condition. The instrument of chastisement is appointed to be the nation into whose idolatries Judah had been seduced, the nation whose protection might for a time have availed to avert further evils, had not the catastrophe been hastened by the treachery and rebellion of prince and people. The Divine Judge never lacks instruments for the carrying out of his own purposes. "Heap on wood; kindle the fire!" III. THE OF THE CITY. Previous punishment has been of the nature of chastisement, of correction; this is of the nature of consuming. All the calamities which have come upon Jerusalem have failed to produce true repentance and radical reformation; it remains now to execute the threats and to complete the ruin foretold. The language coming from the Almighty Ruler, who had taken Jerusalem under his especial patronage and care, is frightful indeed. "I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God." It is evident that the purpose of God is this—that the era of rebellion shall come to an end, that there must be a break in the continuity of the national life, that a future revival must be a new beginning unaffected for evil by the habits and traditions of the past. To this end the people and all their ways and practices, all their rebellions and idolatries, all their oppressions and immoralities, must first be cast into the cauldron of judgment, and many must be consumed and destroyed.—T. Ezekiel 24:13 Ineffectual discipline. Men who are providentially entrusted with the care and training of the young, or with the probation of undisciplined members of society, often have reason to complain that their endeavors seem to be utter failures, that there is no response to the appeal which by language and by action they are constantly addressing to those who are placed beneath their charge. It is very instructive to all such to observe what was the result of Jehovah’s dealing with Judah and Jerusalem. It is not to be disputed that the results in question were perfectly known to the Omniscient before they came to pass. Yet it seemed good to him, in dealing with moral agents, to afford them the means of repentance, and to furnish them with inducements to repentance. Lamentable is the record of what without irreverence we may term the Divine experience: "I have purged thee, and thou wast not purged." I. DIVINE . There is presumed the need for such discipline. It is because the metal is mixed with dross that it is cast into the furnace. It is because the patient is sick that medicine is administered. It is because the wheat and the chaff are intermingled that the winnowing-fan is employed. And it is because the heart and life of the individual or the nation are contaminated with evil that the chastening hand of God intervenes to purge away the mischief—the dross, the chaff. The means employed is usually affliction in some one or more of the many forms it assumes. One heart is reached in one way, another by a way altogether different; one nation is humbled by pestilence or famine, another by defeat in war and privation of territory. II. THE MOTIVE AND PURPOSE OF DIVINE . To the careless observer it may seem as if such experiences as those described were evidences of malevolence in the Governor of the world. But in fact it is otherwise. "Whom he loveth he chasteneth, and scourgeth every child whom he receiveth." The son does not always understand his father’s treatment of him, and does not always accept that treatment with submission and gratitude; neither does he always profit by it as he might do. Yet the treatment may be wise and well adapted for purposes alike of probation and of education; and the time may come when, looking back with enlarged experience and maturer judgment, he may approve his father’s action. So is it with God’s dealing with his great family. The Father of the spirits of all flesh has at heart the welfare of his offspring, his household. He knows that uninterrupted prosperity would not be beneficial, that many lessons could never be acquired amid circumstances of ease and enjoyment, that character could not by such experience be formed to ripeness and moral strength. It is through trials and afflictions that true men are fashioned. And the same is the case with nations. Israel had to wander and to fight in the wilderness. England has only reached her present position by means of many generations of conflict and many epochs of adversity. God has "purged" his people, not because he is indifferent to their sufferings, but because he is solicitous for their welfare, which only through sufferings can be achieved. III. THE FAILURE OF DIVINE . There is a pathetic tone in the assertion, "I have purged thee, and thou wast not purged." The explanation of this failure is to be found in the mysterious fact of human liberty. An eminent philosopher has said that he would be content to be wound up like a clock every morning, if that would ensure his going right throughout the day. Determinism is mechanism; it reduces man to the level of a machine. But this is not the true, the Divine idea of man. God evidently designs to do something better with man than to constrain him. He even gives to man the prerogative of resisting the high motives which he in wisdom and mercy brings to bear upon him. And when he perceives that the purposes of discipline are not fulfilled, he laments, "I have purged thee, and thou wast not purged." Yet it is not for us to say that even in such cases there has been real failure. Ends may be answered of which we cannot judge; good may be done which we cannot see; preparation may be making for advanced stages which we are now incapable of comprehending. Doubtless in many cases the "purging" which is ineffectual here and now will be brought about hereafter, and perhaps above. It is open to us to believe, with the poet- "That nothing walks with aimless feet, That not one life shall be destroyed Or cast as rubbish to the void, When God has made his work complete." T. Ezekiel 24:15-27 Speechless and tearless sorrow. If the event here described really happened, and if the death of the prophet’s wife was a fact and not a mere vision or parable, at all events there is no reason to suppose that this death took place from other than natural causes. Foreseeing what would happen, the God of men and of nations used the affliction of his servant and turned it to account, making it the occasion and the means of spiritual instruction and impression for the benefit of the Hebrew community. The decease of Ezekiel’s wife symbolized the fate of the guilty Jerusalem. It was— I. SUDDEN AND . The Lord took away from the prophet the desire of his eyes "with a stroke." How touching is the prophet’s record!—"At even my wife died." It is the simplicity of truth, the simplicity of submission, which speaks in this language. The terms Ezekiel employs show how great was his love and attachment to his wife; all the more was this sudden bereavement a shock of distress and anguish to him. Similarly swift was the stroke of retribution and ruin which came upon the Jewish metropolis. Notwithstanding repeated warnings and threatenings, the Israelites would not believe that their beloved Jerusalem, "the joy of the whole earth," could fall before the mighty conqueror from the east. But their confidence was misplaced, and their pride was destined to humiliation. The death stroke came, and it came with the sharpness and suddenness which corresponded with the prophet’s bereavement. II. SEVERE. No affliction which could befall Ezekiel could be so distressing and so crushing as the loss of his beloved wife. In this it was emblematical of the blow which was about to descend upon Jerusalem. "Behold," said the Lord, "I will profane my sanctuary, the pride of your power, the desire of your eyes, and that which your soul pitieth." Patriotism, historical associations, religious pride, and other elements of feeling conspired to render their metropolis dear to the sons of Abraham; and its destruction and the dispersion of its citizens could not be contemplated by them without the liveliest emotions of anguish and anxiety. No heavier blow could fall up. on them than this. Distress, as of the bereaved and desolate, must needs take possession of every true Hebrew heart, when predictions of Divine wrath were fulfilled, when the heathen entered and possessed the sanctuary of Jehovah. III. AND . Life is in the hands of the Lord and Giver of life. When he recalls his gift, his creatures can do nothing but submit. So Ezekiel himself acknowledged and felt; it was God who deprived him of the desire of his eyes. The dead return not to their place, which knows them no more. This fact gives keenness to the sorrow, whilst it aids submission. Ezekiel’s fellow-countrymen were to learn that it was the Divine purpose to inflict upon Jerusalem the last indignity. No human power could avert, and no human power could repair, this evil, any more than such power could save or restore the life which the Creator resumed. A new career might indeed open up before the people of Israel, but the old career was closed peremptorily and irrecoverably. IV. EVEN TO SILENCE. Ezekiel was bidden, when his bereavement came upon him, to refrain from weeping and mourning, and from all the outward signs of grief. Distressing and difficult as the command certainly was, it was obeyed. And the prophet’s obedience to it was significant. When the day of Judah’s trouble came, it came in such a manner and with such circumstances accompanying it that the survivors and spectators of the national calamity were rendered speechless through grief. Their experience reminds us of the memorable language of the psalmist, "I was dumb, I opened not my mouth, because thou didst it." There is a time to be silent. When the hand of God is heavy upon those who have resisted his laws and rebelled against his authority, they have nothing wherewith to answer their righteous Lord whom they have offended. It is for them to refrain from complaint, which in such a case would be merely blasphemy; it is for them to bow beneath the rod; it is for them, in silence and in speechless bitterness of heart, to repent of all their sins. It is the Lord: "Behold, here am I; let him do to me as seemeth good unto him."—T. Ezekiel 24:24 Ezekiel a sign. This prophet was commissioned to utter many words and to perform many actions which were of the nature of signs to Israel. But in this verse, by God’s own instruction, Ezekiel is directed, not to show, but to be, a sign to the people. In his own person, in his own remarkable experience, he typified great truths. I. IN THE WHICH BEFELL HIM. II. IN THE ANGUISH WHICH HE . III. IN HIS SILENT TO DIVINE . IV. IN HIS TO DIVINE BEHESTS. V. IN HIS DESIRE AND , BY ALL HIS AND ACTION, TO GLORIFY GOD. . There are occasions when a good man can do little in the way of directly benefiting or influencing the ungodly by whom he may be surrounded. But even in such circumstances he may be a witness to God, and he may render service to his fellow-men, by his own life, and especially by his demeanor in times of affliction and trial.—T. BY J.D. DAVIES The interior mechanism of war. The prophet is commissioned to employ another homely metaphor. The patience and ingenuity of God’s love are inexhaustible. The homeliest imagery is employed with a view to vivid and abiding impression. Here it is shown that behind all the machinery and circumstance of war, a hand Divine directs and overrules. A moral force resides within the material and human agency. I. THE FOR THE SCOURGE. The necessity arose from the excessive criminality of the Jewish people. 1. They are described as a "house of rebellion." The authority of Jehovah was trampled in the dust. 2. Jerusalem was a city of blood. Justice was so grossly administered that the guilty escaped; the innocent were judicially murdered. 3. Sin assumed the most flagrant forms. "In thy filthiness is lewdness." All restraint to vice was cast off. All moral vigor was eaten out with self-indulgence. 4. There had been wanton abuse of God’s corrective methods. "I purged thee, and thou wast not purged." Costly remedies had been wasted and scorned. The hand of the great Physician had been withstood. This is the culmination of guilt. The condition of such is hopeless. II. THE OF THE SCOURGE. "I the Lord have spoken: it shall come, and I will do it." The event was based upon the word of God, and God’s word is the forthputting of his will. He puts himself into his speech. Fulfillment of his word is not only invariable as law; fulfillment is a necessity. But further, the scourge had already come. By prophetic inspiration Ezekiel knew that on that identical day on which he spoke to the people in Chaldea, Nebuchadnezzar lay siege to Jerusalem. The verification of this fact would impart a weight of authority to Ezekiel’s mission as a prophet of Jehovah. It was now too late to evade, by repentance, the scourge. Still, the moral lesson would be healthful. It is never unseasonable to be assured of the righteous faithfulness of God. III. THE OF THE SCOURGE. The truth intended to be conveyed by this singular and striking figure is that of entire and indiscriminate destruction. Chastise-meats less drastic in their nature had been tried in vain; and, as the evil seemed to be ingrained in the very nature of the body politic, no other measure was availing than overwhelming disaster. This is represented by keeping the cauldron on the fire till its contents were evaporated. To men this punishment appears severe, but to those intelligences who stand near God’s throne the punishment does not appear such an evil as does the sin. No punishment is equal to the hatred of man’s heart toward God. Calamity that is external to the man is not such a curse as the sin in the soul. This inward canker is the heaviest of all catastrophes. IV. THE OF THE SCOURGE. "I will not go back, neither will I spare, neither will I repent, saith the Lord’ (Verse 14). Every piece of flesh was to be brought out for the foe; no exemption was to be allowed. Even the scum was to be consumed. The very rust upon the cauldron was to be burnt off. In other words, the city itself was to be destroyed as well as the inhabitants—the institutions, political and religious, as well as nobles and priests. God’s cleansing will be thorough. In God’s esteem there are no small sins. Only give them time, and small sins become great. Therefore, no sin must be spared. God is represented, in one place, as "searching Jerusalem with candles" in order to discover her secret sins. Over the gateway of the new Jerusalem it shall be written, "Nothing that is defiled, or that worketh abomination, can enter herein!" And unless sin be separated from us, we and our sins must be destroyed together. Light and darkness cannot dwell in the same room at the same moment; nor can sin and holiness. The God of righteousness will exterminate sin root and branch. V. THE HIDDEN HAND THAT WIELDS THE SCOURGE. Ordinary observers of the invasion of Judaea, and of the overthrow of Jerusalem, saw only the activity of man. To them it would seem only a human quarrel. Human ambition on the one side, and violation of treaties upon the other, appeared as the immediate causes of the war. To military captains, I dare say the probability of success was on the side of the besieged. The wails were strong and high; the natural ramparts were almost inaccessible; the gates had withstood many a foe. Yet there was a factor in that martial business that was not apparent. The mightiest agent was out of sight. All the forces of righteousness were on the side of Nebuchadnezzar. He had been commissioned to this undertaking by the invincible God. At what point, or in what way, the directing and controlling will of Jehovah acted upon the mind of the Babylonian king, we cannot say. But that God did move him to this undertaking, and did give him success, is a plain fact. Even men of the world are the sword in the hand of God.—D. Graduated lessons. Most important truths can only be learnt by a series of comparisons. We best know the magnitude of the sun by comparison with the moon and stars. We prize the fragrance of the rose by comparison with the perfume of other flowers. We learn the dignity and strength that belong to a man by passing through the stages of childhood and youth. God teaches us and trains us, not only through the understanding, but also through the feelings, affections, griefs, inward experiences. Every event that occurs is a lesson for the immortal life. I. GRIEF FOR THE LOSS OF A WIFE IS NATURAL. A wife occupies a more central place in a man’s heart than any other among humankind. God himself has ordained that this mutual affection shall transcend all other. It is a relationship born of mutual choice. In proportion to this depth and intensity of affection is the sense of loss when death occurs. To suffer anguish of heart at such a time accords with the laws and instincts of nature. It is a loss not to be measured by words, and in proportion to the sense of loss is the abundance of the grief. II. MAN’S FOR FEELING GRIEF IS LIMITED. Every capacity of the soul of man has, on earth, limitation. Whether this will continue when released from the trammels of the flesh is not known. In all likelihood, capacity of mind and feeling will be enlarged, but will still be limited. If grief be indulged for minor losses, the soul will have no power of grief remaining for heavier demands. Therefore effort of will should be employed to restrain, and not to excite, our grief. Those who weep over imaginary sorrows portrayed in novels often become callous in the presence of real distress. The fountain of grief is exhausted. III. REAL GRIEF SHOULD BE FOR OUR . Because, if we allow the severest disasters to occur without an adequate sense of sorrow, we do our moral nature an injury; we do injury to others. We convey to men a wrong impression. We emphasize the less important matters. The result is that our nature gets out of harmony with God’s nature—a disaster the heaviest of all. Then God’s lessons are lost upon us. We become incapable of receiving good. We are "past feeling." To lose feeling is to lose enjoyment—is to endure diminished life. IV. SIN SO ALL OTHER THAT OUR CHIEF SORROW SHOULD RE FOR SIN. God forbade Ezekiel to weep for the loss of his wife. He forbade the Hebrews to exhibit signs of mourning for the fall and ruin of their temple. "But," he added—" but ye shall pine away for your iniquities, and mourn one toward another." All other disaster is external to a man. This disaster, sin, is internal and injures the very texture and fabric of his soul. This is without question "sorrow’s crown of sorrow." A man belonging to the criminal class obtained an interview with a Christian gentleman. Replying to questions, the man told his sad history—his gradual lapse into crime, his ultimate detection, Said he, "I have been twice in gaol; I have endured all kinds of misery; but I confess that my worst punishment is in being what I am now." This is the cardinal truth set forth by Ezekiel—that sin is the sum of all disasters, the quintessence of hell. Hatred of God is man’s curse. V. A GOOD MAN IS A SIGN TO THE UNGODLY, OF UNSEEN . "Thus Ezekiel is unto you a sign." A sign is an index of unseen things. Smoke is the sign of fire. A sword is the sign of hostility. An English ensign is an index of the queen’s authority. A good man’s life is a" sign" or proof that there is a God, and that God is the Friend of man. The purity and piety of a good man is an index of the transforming grace of God. The peace in a good man’s heart is an index of the peace of God—the peace of heaven. The obedience of a good man is an index of God’s gracious authority. The resignation of a good man under trouble is a sign of the superiority of heavenly good to earthly. Every good man is a sign and witness for God.—D. BY W. JONES The parable of the cauldron; or, the judgment upon Jerusalem. "Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me," etc. The interpretation of the chief features of this parable is not difficult. "The cauldron is Jerusalem. The flesh and the bones that are put therein are the Jews, the ordinary inhabitants of the city and the fugitives from the country. The fire is the fire of war. Water is poured into the cauldron, because in the first place only the inhabitants are regarded, not the city as such. Afterwards, where the cauldron only is intended, it is set on empty (Ezekiel 24:11). The bones, in Ezekiel 24:4, in contradistinction to the pieces of flesh, are those who lend support to the body of the state—the authorities, with the king at their head" (Hengstenberg). The precise meaning of one clause is controverted. "Burn also the bones under it" (Ezekiel 24:5) Revised Version, "Pile also the bones under it." The interpretation of Fairbairn appears to us to be correct, "What the prophet means is that the best, the fleshiest parts, full of the strongest bones, representing the most exalted and powerful among the people, were to be put within the pot and boiled; but that the rest, the very poorest, were not to escape: these, the mere bones as it were, were to be thrown as a pile beneath, suffering first, and, by increasing the fire, hastening on the destruction of the others." A remarkable confirmation and illustration of this interpretation is quoted in the ’Speaker’s Commentary ’ from Livingstone’s ’Last Journal:’ "When we first steamed up the river Shire, our fuel ran out in the elephant marsh where no trees exist. Coming to a spot where an elephant had been slaughtered, I at once took the bones on board, and these, with the bones of a second elephant, enabled us to steam briskly up to where wood abounded. The Scythians, according to Herodotus, used the bones of the animal sacrificed to boil the flesh; the Guachos of South America do the same when they have no fuel; the ox thus boils himself." The parable and its interpretation as given by Ezekiel suggest the following observations. I. THE TIME FOR THE OF THE DIVINE MAY SEEM TO MEN TO BE LONG DELAYED, BUT ITS ARRIVAL IS CERTAIN. (Verses 1, 2.) This judgment against Jerusalem had been spoken of by the prophets for a long time. The people of that city had refused to believe in its approach; but now it has actually commenced. "The King of Babylon set himself against Jerusalem this same day." But notice: 1. The minuteness of the Divine knowledge of the beginning of the judgment. "In the ninth year, in the tenth month, in the tenth day of the month," etc. (Verses 1, 2; and cf. 2 Kings 25:1). The very day, yea, the hour and the moment, when Nebuchadnezzar began the siege were known unto God. Nothing is hidden from him (cf. 2 Kings 19:27; Psalms 139:1-4; Matthew 9:4; John 2:24, John 2:25; Hebrews 4:13). 2. The communication of this knowledge to Ezekiel. Here on a particular day, which is clearly specified and set down in writing, the prophet announced to his fellow-exiles that Nebuchadnezzar had begun to besiege Jerusalem. "The place on the Chebar where the prophet lived," says J. D. Michaelis, "was distant from Jerusalem more than a hundred German miles; it was therefore impossible for Ezekiel to know by human means that the siege of Jerusalem had commenced on that day; and when it was afterwards ascertained that the prediction had exactly corresponded with fact, it would be regarded as an invincible proof of his Divine mission." 3. The mixture record of the fact. "Son of man, write thee the name of the day, even of this selfsame day." When this prophecy was found to be exactly true, the record of it would rebuke the people for their unbelief of the prophet, and witness to the Divine inspiration and authority with which he spake. But to revert to our main point, the apparent delay of a Divine judgment does not affect its certainty. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." God’s visitation because of persistent sin is certain, and it will take place at the precise time appointed by God. With what remarkable iteration and emphasis is this awful certainty expressed in the fourteenth verse! "I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent" (cf. Numbers 23:19; 1 Samuel 15:29). God’s threatenings of punishment will as surely be fulfilled as his promises of blessing. II. IN THE OF HIS GOD IS NO OF PERSONS. "Set on the cauldron, set it on, and also pour water into it; gather’ the pieces thereof into it, even every good piece, the thigh, and the shoulder’; fill it with the choice bones. Take the choice of the flock." Thus the prophet teaches that the great ones of Judah and Jerusalem—the king, the princes, the nobles—would suffer in this judgment. There is another expression which points to the same conclusion: "No lot is fallen upon it" (Verse 6). In former visitations some had been taken captive and others left. So it was when Jehoiakim and when Jehoiachin were taken away (2 Kings 24:1-20.; 2 Chronicles 36:1-10). But in this case the judgment was to fall upon all without distinction. "There is no respect of persons with God." He is a Respecter of character, but not of persons. No outward rank or riches, no distinctions of place or power, nor anything in man’s secular circumstances or condition, can exempt him from the stroke of God’s anger in the day when he visits a people for their sins. III. WHEN HAS BECOME , THE DIVINE WILL BE NOT LESS . "For her blood is in the midst of her; she set it upon the bare rock; she poured it not upon the ground, to cover it with dust; that it might cause fury to come up to take vengeance, I have set her blood upon the bare rock, that it should not be covered." Blood upon the bare rock is here mentioned in contradistinction to blood shed upon the earth, which is absorbed by it, or which is covered and concealed with dust. There is, perhaps, as Hengstenberg suggests, a reference to the judicial murders which were perpetrated in Jerusalem, of which that of the Prophet Urijah is an example (Jeremiah 26:10-23). But there certainly is set forth the notorious wickedness of the people of Jerusalem and Judah. They were "distinguished by the openness and audacity with which they sinned." The conspicuousness of their wickedness would manifest the righteousness of the judgment of God; and it would lead to an equal conspicuousness in the infliction of that judgment. She had poured out blood "upon the bare rock, and God would "set her blood upon the bare rock." In the administration of the Divine government there is a close relation and proportion between sin and its punishment. "It is fit," says Matthew Henry, "that those who sin before all should be rebuked before all, and that the reputation of those should not be consulted by the concealment of their punishment who were so impudent as not to desire the concealment of their sin." IV. WHEN HAS BECOME UTTERLY , THE TIME FOR THE OF HAS COME. Several things in the text indicate the inveteracy of the wickedness of the people. The scum or rust of the cauldron was not cleansed (Verses 6, 12); so the cauldron shall be put empty upon the fire, that the rust may be burnt away (Verse 11). J.D. Michaelis explains this verse: "When verdigris has eaten very deeply into it, copper is made red-hot in the fire, and cooled in water, when the rust falls off in scales. It can be partially dissolved by the application of vinegar. Only one must not think of a melting away of the rust by the fire, since in that case the copper would necessarily be melted along with it. Also through the mere heating the greater part can be loosened, so that it can be rubbed off." But here it seems that both the cauldron and the rust are to be consumed; both Jerusalem and its guilty inhabitants are to be destroyed. Nothing will avail to cleanse them but the fierce fires of stern retribution. Another evidence of the exceeding wickedness of the people is the application to them of the word translated "lewdness." זִמָּה means "deliberate wickedness," wickedness meditated and planned. For such willful and studied evil-doing there remained but judgment. "All measures of a less extreme kind," says Fairbairn, "had been tried in vain; those were non-exhausted; and as the iniquity appeared to be entwined with the whole fabric and constitution of things, nothing remained but to subject all to the crucible of a severe and overwhelming catastrophe. This is represented by keeping the cauldron on the fire till its contents were stewed away, and the very bones burnt. And as if even this were not enough, as if something more were necessary to avenge and purge out such scandalous wickedness, the cauldron itself must be kept hot and burning till the pollution should be thoroughly consumed out of it. The wicked city must be laid in ruins (cf. Isaiah 4:4)…. In plain terms, the Lord was no longer going to deal with them by half-measures; their condition called for the greatest degree of severity compatible with their preservation as a distinct and separate people, and so the indignation of the Lord was to rest on them till a separation was effected between them and sin." V. THAT THE OF GOD ARE IN THEIR . "According to thy ways, and according to thy doings, shall they judge thee, saith the Lord God." (We have already noticed this aspect of the Divine judgments in our treatment of Eze 7:3, Ezekiel 7:4; Ezekiel 9:10; Ezekiel 16:43.)—W.J. Ezekiel 24:15, Ezekiel 24:16 A sudden and sorrowful bereavement. "Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes," etc. The death of the prophet’s wife is introduced here as a type of the calamities which were impending over Jerusalem and its inhabitants. We believe that her death was a fact, and not merely "a vividly drawn figure" designed to set forth the more impressively the overwhelming troubles which were coming upon the Jews. We may notice, in passing, that the fact that Ezekiel had a wife suggests the unscripturalness of the papal dogma of the celibacy of the clergy. Moses was most eminent as a prophet, and he was married (Exodus 2:21, Exodus 2:22). So also was his brother Aaron, the high priest. Samuel the seer and judge was married (1 Samuel 8:1, 1 Samuel 8:2); and St. Peter (Matthew 8:14). St. Paul claimed for himself the "right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas" (1 Corinthians 9:5). And he writes of the prohibition of marriage as a "doctrine of demons" (1 Timothy 4:1-3). Regarding the death of the wife of the prophet as a real actual occurrence, we propose to consider it at present apart from its typical significance. We notice— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The section on which we now enter—the great "parenthesis," as I have called it, of Ezekiel’s prophetic work—contains messages to the seven nations that were most closely connected with the fortunes of Israel and Judah. These were (1) Ammon (Ezekiel 25:1-7); (2) Moab (Ezekiel 25:8-11); (3) Edom (Ezekiel 25:12-14); (4) Philistia (Ezekiel 25:15-17); (5) Tyre (Ezekiel 26:1-28:19); (6) Zidon (Ezekiel 28:20-24); (7) Egypt (Ezekiel 29:1-32:32). A prophet’s work was hardly complete without such a survey of the Divine order of the world so far as it came within the horizon of his thoughts; and Ezekiel had before him the example of like groups of prophecies addressed to the heathen nations with which Israel was brought into contact, in Isaiah 13-23. and Jeremiah 46-51. It was natural that the two contemporary prophets should be led to address their messages to the same nations, and so we find Ezekiel’s seven named together with others in Jeremiah 25:15-26, and five of them (Egypt and Philistia being excepted) in Jeremiah 27:1-4; while we have fuller and special prophecies for Egypt (Jeremiah 46:1-28.); Philistia (Jeremiah 47:1-7.); Moab (Jeremiah 48:1-47.); Ammon (Jeremiah 49:1-6); Edom (Jeremiah 49:7-22), with the addition of Damascus (Jeremiah 49:23-27); Kedar (Jeremiah 49:28-33); Elam (Jeremiah 49:34-39); Babylon (Jeremiah 1:1). What is remarkable in Ezekiel is that he has no message for Babylon, which for Isaiah and Jeremiah was the leading representative of the world-powers considered in their antagonism to the Divine kingdom. This may, in part, be explained by supposing that he omitted it in order to keep to his number of seven nations as the symbol of completeness; but a more probable hypothesis is that he was led, as Jeremiah had at one time been (Jeremiah 29:1-7), to see in the Chaldean monarchy the appointed minister of the Divine judgments on Jerusalem and on the other nations. For his immediate purpose it was fitter that the exiles for whom he wrote should "seek the peace" of the people among whom they dwelt rather than that they should exult in its future downfall. He, like Jeremiah, may have been personally favored by Nebuchadnezzar and his officials; and Daniel, whom he mentions with honor (Ezekiel 14:14), and whom he may have known personally, was the king’s chief minister. There was, we may well believe, a sufficient reason for this exceptional reticence. Ezekiel 25:2 Set thy face against the Ammonites. The main facts that are essential to a right understanding of the message to this people, not to speak of their long-standing enmity against Israel for many centuries, are (1) that they formed part of Nebuchadnezzar’s army, as allies or tributaries, against Jehoiakim (2 Kings 24:2); (2) that afterwards they, with other neighboring nations, intrigued with Zedekiah against the Chaldean king (Jeremiah 27:3), so that it was an open question whether his first act of vengeance should fall on Rabbath-Ammon or Jerusalem (Ezekiel 21:20). In Ezekiel 21:28-32, written not long before, Ezekiel had uttered his prediction of the coming judgment. Here we read that when they saw that Jerusalem had been laid waste, they, like Edom (Psalms 137:7), exulted in her downfall. Earlier traces of cruelty and outrage are found in Psalms 83:7; —Amos 1:13-15; Zephaniah 2:8-11. We learn from Jeremiah 40:14 that the name of the Ammonite king at this time was Baalis. Ezekiel 25:4, Ezekiel 25:5 The men of the east; Hebrew, children of the east. The name is applied in Genesis 29:1; 1 Kings 4:30; Job 1:3; Judges 6:3, Judges 6:33; Judges 7:12; Judges 8:10, to the nomadic tribes, Midianites and others, which roamed to and fro in the wilderness east of Ammon and Moab, after the manner of the modem Bedouins, with their sheep and camels, and were looked upon as descendants of Ishmael. Palaces; better, with the Revised Version, encampments, or tent-villages. The word is found, in this sense, in Genesis 25:16; Psalms 69:25; Numbers 31:10. This was, probably, the immediate result of Nebuchadnezzar’s march. Rabbah was left undefended, and became a stable for the camels of the Midianites and other tribes (Judges 6:5). The prediction has been slowly fulfilled. Under the Greece-Egyptian rule the city revived, was named after Ptolemy Philadel-phus, and was flourishing under the Roman Empire. Remains of temples, theatres, houses, are still found on its site, but its present desolate condition agrees with the picture drawn here by Ezekiel and in Jeremiah 49:2. The language of Jer 49:6 implies captivity and a partial return from it. Ezekiel 25:7 A spoil to the heathen. The noun for "spoil" is not found elsewhere, but probably means "food." The Hebrew Keri, i.e. its marginal reading, gives the same word as that rendered "spoil" in Ezekiel 27:5. The meaning is substantially the same whichever word we choose. Ezekiel, it will be noticed, says nothing about the return of the Ammonites, but contemplates, as in Ezekiel 21:32, entire destruction. The moaning of Rabbah ("great" or "populous"), the mother-city of Ammon, gives greater force to the prophecy of desolation. Ezekiel 25:8 Moab and Seir. "Seir" stands elsewhere for Edom, but here appears as distinguished from it, the latter nation having a distinct message in Ezekiel 25:12. A possible explanation is found in 2 Chronicles 20:23, where we find Moab and Ammon joined together against the inhabitants of Mount Seir. The Moabites may have retained possession of it, and so Ezekiel may have coupled the two names together. Their sin also, like that of Ammon, is that they exulted in the fall of Jerusalem. It was come down to the level of other cities, no longer exalted above them by the blessing of Jehovah. The Moabite Stone, found in the ruins of Dibon (’Records of the Past,’ 9.165), on which Mesha, King of Moab, narrates his conquests over neighboring nations, including Israel, testifies to the strength of the kingdom, and in Isaiah 15:1-9. and 16. it is represented as conspicuous for its pride. They too, like the Ammonites, served in Nebuchadnezzar’s army (2 Kings 24:2). Ezekiel 25:9 I will open the side of Moab; literally, the shoulder, i.e. the slopes of the mountain of Moab (Joshua 15:8, Joshua 15:10). For Beth-jeshimoth (equivalent to "House of wastes"), see Numbers 33:49; Joshua 12:3; Joshua 13:20. It had been assigned to Reuben, but had been seized by the Moabites. It has been identified by De Sauley with the ruins now known as Suaime, on the northeastern border of the Dead Sea. Baal-moon (Numbers 32:38), more fully Beth-baal-meon (Joshua 13:17), or Beth-moon (Jeremiah 48:23). The name is found in ruins of some extent, known as the fortress of Mi’un or Maein, about three miles south of Heshbon (’Dict. Bible,’ s.v.). Kiriathaim. The dual form of the name (equivalent to "Two cities") implies, perhaps, the union of an old and new town, or two towns on the opposite sides of a brook or wady. The name appears in Genesis 14:5; Numbers 32:37; Joshua 13:19; Jeremiah 48:1, Jeremiah 48:23. It has been identified with El-Teym, about two miles from Medeba (Burckhardt), and with Kurei-yat, on the south side of Jebel Attarus. Eusebius (’Onom.,’ s.v.) describes it as about ten miles from Medeba, and close to the Baris, lint nothing is known as to the last-named place. The three cities all belonged to the region which Sihon and Og had conquered from the Moabites before Israel obtained possession of them, and they were afterwards claimed as belonging to the Israelites by right of conquest (Judges 11:23), and them may therefore be a touch of irony in Ezekiel’s language describing them as Moabite cities. Collectively they were the glory of the country, the region known as the Belka, in which they were situated, giving the best pasturage, then as now, in Southern Syria. Havernick quotes a Bedouin proverb, "There is no land like Belka". Kirjath and Baal-meon appear in Mesha’s inscription on the Moabite Stone. Ezekiel 25:10 Unto the men of the east with the Ammonites. The Authorized Version is obscure. What is meant is that the Moabites as well as the Ammonites were to be given to the nomadic tribes, the "children of the east," for a possession. The doom that Ammon was to be no more remembered (Ezekiel 21:32) was to be carried out to the uttermost, and the children of the east were to complete what Nebuchadnezzar had begun. The utter destruction of Ammon was, as it were, uppermost in the prophet’s thoughts, and that of Moab was but secondary. Historically, the words received a partial fulfillment in Nebuchadnezzar’s conquests five years after the destruction of Jerusalem, but the Ammonites were still an important people in the time of the Maccabees (1 Macc. 5:6, 30-45) and Justin Martyr. Ezekiel 25:12, Ezekiel 25:13 Because that Edom hath dealt against the house of Judah, etc. The statement receives many illustrations, notably in Psalms 137:7, and at an earlier date in Amos 1:11; Obadiah 1:11. What had been malicious exultation (the ἐπιχαιρεκακία, which Aristotle describes as the extremest type of evil) passed in the case of Edom into overt acts of hostility. The moment of Judah’s weakness was seized on as an opportunity for gratifying what Ezekiel elsewhere (Ezekiel 35:5) calls the "perpetual hatred" of the people against Israel, for taking vengeance for the primal wrong which Esau had suffered at the hand of Jacob (Genesis 27:36). (For other prophecies against Edom, see Numbers 24:18, Numbers 24:19; Isaiah 11:14; Jeremiah 49:7-12; Joe 3:19.) Teman. The name, which signifies "South," was probably applied to a district—twice, here and in Jeremiah 49:7, Jeremiah 49:8, coupled with Dedan. In Jeremiah 49:20, Jeremiah 49:21 the cry of the inhabitants of Teman is said to have been "heard in the Red Sea," and this determines its geographical position, as being, in accordance with its name, the southern region of Edom. In Job 2:11 we have Eliphaz the Temanite as one of the patriarch’s friends, and the same name appears as that of a son of Esau (Genesis 36:11). In Jeremiah (loc. cit.) Teman is named as famous for its wisdom. Dedan is named as a grandson of Cash in Genesis 10:7, and of Abraham by Keturah in Genesis 25:3. It has been inferred from this that there were two branches of the nation, one on the shores of the Persian Gulf, nomadic and trading, as in the "travelling companies" of Dedanim (Isaiah 21:13; Ezekiel 27:15, Ezekiel 27:20); the other settled in the territory of the Edomites (’Dict. Bible’). The latter is that to which Ezekiel refers. A various punctuation gives, with a better sense, "From Teman even unto Dedan they shall fall by the sword." Ezekiel 25:14 By the hand of my people Israel: The words received a fulfillment in the conquest of Edom by John Hyrcanus, who compelled its people to receive circumcision (Josephus, ’Ant.,’ 13.9. 1). In Amos 9:12 its subjugation is connected with the Messianic prophecy that the fallen tabernacle of David should be raised up. There is an obvious emphasis in the repetition of the word vengeance. The law of a Divine retribution will work out its appointed purpose-vengeance to those who sought vengeance. They (the Edomites) shall reap as they have sown, and shall know that the vengeance of Jehovah is more terrible than their own. Ezekiel 25:15 The sin of the Philistines is virtually the same as that of the Edomites. They also had a perpetual hatred. Century after century they had been, with various fortunes, the enemies of Israel—defeated (to confine ourselves to more recent history) by Jehoshaphat (2 Chronicles 17:11) and Uzziah (2 Chronicles 26:6), formidable under Jehoram (2 Chronicles 21:16) and Ahaz (2 Chronicles 28:18), repressed by Hezekiah (Isaiah 14:31), combining with Amalek, and Ammon, and Tyre, and Assyria against Jerusalem (Psalms 83:7). Ezekiel 25:16 The Cherethims. The name appears, coupled with the Philistines, in Zephaniah 2:5, and has been supposed to be connected with Crete as the region from which they came, or in which they afterwards settled. By many writers both names are identified with the Cherethites and Pelethites, who appear as David’s body-guard in 2 Samuel 8:18; 2 Samuel 15:18, et al; and who are supposed to represent a body of mercenary or subject troops formed out of the two nations. Both Ezekiel and Zephaniah connect the Cherethims with a paronomasia, the verb I will cut off being almost identical in sound with it. (For other prophecies, see Isaiah 11:14; Isaiah 14:29-31; Jeremiah 47:1-7.; Joe 3:4; Amos 1:6-8; Zephaniah 2:4-7; Zechariah 9:4-7.) . Ezekiel 25:1 The judgment of the nations. This verse introduces a new series of prophecies, which contain successive utterances of judgment against foreign nations, extending over the following chapters to the end of the thirty-second. The whole series is deserving of consideration, both for the sake of its common character and in order to note the distinctions of the several parts. I. GOD RULES OVER THE WHOLE EARTH. The prophet has not ended his mission when he has delivered his message to the Jews. He has a new oracle to utter. The word of God comes to him again with fresh, full, distinct declarations, and the whole of these declarations concern foreign nations. Seven nations are specified. The number is suggestive; the typical number of completeness, it implies that the nations named are not the only ones over whom God exercises jurisdiction, but that those nations, being the nearest to Israel, are selected as prominent specimens. The Hebrew prophets repeatedly extended their gaze far beyond the hills of Palestine. The Moabites might regard Jehovah as the tribal God of Israel, in the same sense in which Chemosh was their God (see the Moabite Stone), and Jephthah might use language which appeared to recognize this position (Judges 11:24), but the inspired prophets made no such mistake. They knew that the one God was Lord over the whole earth. God is now concerned with the heathen. He is also concerned with the godless at home. Men may ignore, renounce, or oppose him, but they cannot elude his notice or escape from his authority. II. GOD HIS AGAINST OVER THE WHOLE EARTH. Those seven nations were called to account by God, charged with wickedness, and threatened with destruction. They were heathen nations, but that fact did not exonerate them from blame or protect them against just punishment. Christ announced a judgment of all the nations to follow that of Israel (Matthew 25:32). St. Paul spoke to the Athenians of God’s judgment of all men (Acts 17:30, Acts 17:31), and pointed out to the Romans that the heathen would be subject to it (Romans 1:18). These and other expressions show us that those people who had not light and law would not be judged by the high standard of the more instructed, but that their own consciences would be the measure of their guilt. The heathen know sin. Unbelievers cannot deny their own misconduct in daily life, though they may deny the doctrines of Scripture. As sinners, just like other men, if not as unbelievers, will they be judged. We cannot escape the consequences of our sins by repudiating religion. III. GOD VISITS SINS WITH . 1. Each nation is judged as a whole. There is and there will be separate, individual judgments. Of this Christ spoke (Matthew 25:32). But while the New Testament is individualistic, the Old Testament is national. It more frequently takes a nation as a corporate unit. There are national sins, (1) sins which are committed by many in the nation, and so become characteristic of it, as drunkenness among Teutonic nations; and (2) sins committed by the people as a whole through its government. For such sins the nation is punished. England will be punished as a nation for England’s sins. 2. Each nation is judged separately. A distinct judgment is pronounced against each of the seven nations. God is discriminating in his judgment of communities as well as in his judgment of individuals. All have not sinned in the same way, therefore all will not be punished on the same scale. The Judge of all the earth will do right. In conclusion, note that God, who rules over all the nations, and will judge them all, has sent his Son to be the Savior of all. The gospel is as broad as the judgment (Romans 5:20). Ezekiel 25:2-7 The scoffing nation. The first nation selected for denunciation is the Ammonite, situated on the east of the Jordan and to the north of Moab, with its further border towards the Syrian desert. Its scoffing at the sacred things of the Jews, and its cruel mockery of their calamities, are to be followed by a dreadful destruction. Scoffing and mockery are dangerous practices for those who indulge in them. I. THE CRUEL . 1. An insult to religion. "Thou saidst, Aha! against my sanctuary when it was profaned" (Ezekiel 25:3). No doubt the sanctuary was regarded as a mystical center of the power of the Jews. When the sacred edifice was overthrown, the talisman was destroyed, the spell was broken. This was a matter of delight to an enemy. Thus scoffing is itself a testimony to the power of religion, though that power may be apprehended in a very ignorant and superstitious way. But to rejoice in the downfall of religious influence is to proclaim one’s self an enemy of God. It is fair, however, to see that scoffing at religion may be provoked by the misconduct of its champions. Much of the scoffing of unbelievers at Christianity is not inspired by hatred to the gospel, but by disgust at the unworthy conduct of Christians. The sins of the Jews led to dishonor to their temple. The sins of Christians invite insults against Christ. 2. The love of destruction. The Ammonites scoffed "against the land of Israel when it was desolate." The northern nation had been already destroyed and scattered, but the waste and ruined condition of the deserted land was a delight to the jealous neighbors on the eastern border. There is a fierce joy in the idea delenda est Carthago. But this is heathenish and wicked. Sin that works for death creates a delight in destruction. The Christian idea is the opposite to this—not breaking a bruised reed, but helping on the time when "the wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose" (Isaiah 35:1). 3. A pleasure in cruelty. The Ammonites scoffed at the contemporary calamity of the southern kingdom—"the house of Judah, when they went into captivity." The earlier destruction of Israel is a source of wild, fiendish joy. "Thou hast clapped thine hands, and stamped with the feet, and rejoiced in heart with all thy despite against the land of Israel" (Ezekiel 25:6). There is no more Satanic wickedness than joy springing from the contemplation of the misery of others. II. THE DOOM. This is to be very similar to that of Israel and Judah, so that what the Ammonites rejoiced to see in their neighbors shall come on their own heads, but still with certain variations determined by their situation and character. 1. Subjection to others. Ammon had rejoiced over the downfall of her western neighbors. She in turn shall be overrun by people from the cast. The destruction was to come from Babylon, but "the men of the east," i.e. the Arabs, would follow it, and like vultures pounce on the prey left by the advancing Chaldean army. Cruelty makes many enemies and no friends. The scoffer must expect to be scoffed at. 2. Reduced civilization. Rabbah, the proud capital, will become a pasture for camels, and the once populous land of Ammon a sheep run. National punishment lowers a people in the scale of social life. 3. National destruction. The Ammonites are to "perish out of the countries." This old-world nation did cease to exist. Though individuals may remain, the corporate life of the nation is destroyed. As the wages of individual sin is individual death, so a nation’s sin is punished by national destruction. The wicked Roman Empire was destroyed. It depends on our national conduct whether the same fate will come on the British Empire. Ezekiel 25:8-11 The skeptical nation. The sister nation of Moab, lying just to the south of Ammon, comes second in the order of the peoples whose doom is pronounced by the prophet of Jehovah. It has its characteristic sin, and it will have its characteristic punishment. I. THE . "Moab and Seir do say, Behold, the house of Judah is like unto all the heathen." This utterance expressed unbelief in regard to the peculiar privileges of Judah. The Jews had given themselves out as the chosen people of God, and their claim was disputed by Moab. 1. The skepticism was prompted by jealousy. Moab was vexed at the pretensions of the Jews. What right had one little nation to arrogate to itself the favor of Heaven? The same jealousy leads those who are outside the Christian profession to depreciate the privileges of the Church. But in the latter case there is far less excuse, because the doors of the Church are open for all to enter it. There is no exclusiveness in Christianity. Judaism was narrow, and while men of most heathen nations could only enter the covenant by becoming Jews, i.e. by renouncing their own nation, an express provision was made to rigorously exclude Moabites and Ammonites (Deuteronomy 23:3). 2. The skepticism was encouraged by the sins of the Jews. Unhappily there was a sting of truth in the taunt which the Moabites had flung at the degenerate Jews. As a fact, Judah had become only too like the heathen. Her separateness was based on a distinction of faith and morals; but alas! this distinction was fast melting away, and both in the practice of idolatry and in a departure from the high ethical standard of the Law, the Jews were assimilating themselves to their pagan neighbors. In the same way, the sins of Christians sow seeds of skepticism in the world. The Church is too much like the world, and the consequence is that the world doubts the high pretensions of the Church. 3. This skepticism was grounded in error. The view of the Moabites was superficial. They saw the glaring faults of the Jews, they observed the external likeness of Judah to heathen people, but they did not look beneath the surface to certain great spiritual truths. They did not see "the remnant" of the faithful, in which the prophets detected the germ of the future and recognized already the true Israel of God. They failed to note that a people may fall grievously from its mission, and yet may not utterly lose its vocation. It is the same with the world’s judgment of the Church. In the darkest ages there has ever been a remnant of true Christians with whom could be found the sacred deposit of truth and grace. Even when the Church had sinned greatly, "the root of the matter" may still be in her, so that after heavy chastisement she may learn to repent and be restored. Moreover, the real Christian privileges which distinguish the true and faithful people of God from the world, the privileges of membership in the kingdom of heaven, fellowship with God, etc; are not perceived by the worldly, for they are "spiritually discerned" (1 Corinthians 2:14), and "eye hath not seen … the things which God hath prepared," etc. (1 Corinthians 2:9). II. THE JUST . This is assimilated to the guilt. There is to be nothing distinctive in the punishment of Moab, only a repetition of that of Ammon. Denying the distinction of the Jews, the Moabites are not to be distinguished in their doom. Refusing to admit the unique national destiny of Israel, they themselves are to cease to be remembered among the nations. Now look at the just irony of history. In course of time, the skeptical nation melts out of memory, while the people of God grow into a greater distinction and fulfill a higher destiny than they ever anticipated. A forgotten people. "That the Ammonites may not be remembered among the nations." We have the name of this little nation preserved, but even that only reaches us through its connection with Israel; or if archaeologists can point it out to us on ancient inscriptions, no history of value, nothing to identify the race, remains. It is, indeed, a forgotten people. Let us consider how a nation may bring upon itself this fate of oblivion. I. IT MAY CEASE TO EXIST. Though the Jewish nation was broken up eighteen centuries ago, the Jewish people remain among us to this day as a numerous, marvelously energetic, and quite distinct section of mankind. But where are the Ammonites? We do not hear of Ammonite bankers, Ammonite newspaper editors, or the admission of the Ammonites to Parliament. Neither in Europe nor in their ancient Syrian plains and uplands are those long-lost people ever mentioned except as a race of antiquity. Now, how comes it that a people thus ceases to exist? A nation can only withstand the shock of invasion, conquest, and deportation to foreign parts without the loss of separate existence if its members are inspired and bound together by the possession of one common great idea. It is the Hebrew idea that retains the Jewish name and race as a separate entity independent of geographical boundaries and political revolutions. If the English are not to become an extinct people, they must depend on more than a strong navy and a well-equipped army; for no one can predict the chances of war. If we continue distinguished in our mission as a civilizing, Christianizing people, we can never cease to have our part in the great world’s history. The Church will ultimately cease to exist if she eliminates all that is distinctive in Christian truth, and thinks to prosper simply on account of the strength of her organization and the wealth of her vested interests. But if she retains her sacred tradition of truth, she can outlive all revolutionary attacks on her worldly status. II. IT MAY FAIL TO EXERT . Each nation has its own peculiar privileges and vocation. However small a people may be, if it truly appreciates its privileges and honestly fulfils its vocation, it cannot well be forgotten. Achaia was a small state, yet as long as civilization endures it can never be forgotten. The Greeks contributed permanent elements to the world’s civilization; and since Greek thought has passed into universal culture, it is impossible for Hellas to fall out of the memory of man, unless man degenerates to barbarism. The memory of Israel is greater than her present appearance and immediate influence. The Jews gave us the Bible, and with the Bible the eternal foundation of our faith. Therefore the Jews can never be forgotten. But what have the Ammonites given to the world? Contributing nothing, they deservedly sink into oblivion. If England is to live in history and in the world’s continuous course, she must do her part and contribute her elements towards the progress of the race. The Church of the apostolic era was too fruitful ever to be forgotten. The Church of the nineteenth century will live or be forgotten according as it contributes to the spread of the kingdom of heaven and the help of man in his higher thought and life, or fails in this mission and sinks back into ignominious inactivity, frivolous formalism, and unspiritual self-complacency. Ezekiel 25:12-14 The revengeful nation. The Edomites are characterized as an especially revengeful people, because they watched for their opportunity, and, when the Jews were crushed and prostrate beneath the cruel Chaldean invasion, rushed in to smite their fallen foe. I. THE WICKED REVENGE. 1. Vengeance is presumptuous. There is a right recompense for sin, but this lies with God. "Vengeance is mine; I will repay, saith the Lord" (Romans 12:19). He who seizes the weapons of vengeance usurps the authority of God. 2. Vengeance is cruel. Divine vengeance is a just punishment. There is no vindictive pleasure in it. But human vengeance springs from an evil appetite, that seeks a personal satisfaction in the sufferings of its victim. Such vengeance is distinctly wicked. Indeed, the self-elected minister of vengeance is forced into this dilemma—either his vengeance is a delight to him, or it is not. If it is a delight, the joy is wicked, devilish; if it is no delight, why does he practice it, for the plea that he is urged by a sense of public duty is delusive? Directly that becomes the motive, revenge vanishes and punishment takes its place. 3. Vengeance is unchristian. It is to be noted that this vengeful spirit was charged as a great wickedness against the Edomites. They lived in the pre-Christian days, and they were a heathen nation. Much more, then, is revenge sinful in a Christian. We have the clearer New Testament light; we have also the wonderful example of Christ to deter us from revenge. For us to behave as the Edomites is to merit their doom twice over. 4. Vengeance is mean-spirited. Apart from all the above-named considerations, when the question is approached on the lowest ground, vengeance bears a despicable aspect. The Edomites waited till the Chaldean power had overthrown Judah; then they rushed in to complete the destruction. This was behaving like the jackals, who cannot destroy big game, but who are mad to devour the carrion that the lion has left. Revenge knows no honorable laws of war. It has the degraded spirit of the assassin. II. THE NATURAL . There is generally a resemblance between sin and its penalty. The punishment is just the fruit of the sin. Thus the vengeful conduct of the Edomites brings vengeance on the head of the vindictive people. 1. Revenge does not end a quarrel. This is the mistake of it. It is foolish and short-sighted, for, in return for its own brief, wild delight, it rouses fresh enmity and provokes retaliation. The too stern treatment of the French by the Germans left a rankling spirit of vengeance in the breasts of the defeated people. The vendetta in Corsica keeps up a feud for generations—each member on one side provoking one in return from the other side. Shylock speaks of the mutual vengeance of race-hatred, "if a Jew wrong a Christian, what is his humility? Revenge. If a Christian wrong a Jew, what should his sufferance be by Christian example? Revenge." 2. Revenge provokes the most bitter punishment. This comes from the wronged victim. Judah takes vengeance on Edom. Possibly this happens indirectly through the Chaldean invasion predicted by Jewish prophets, or Jews may have some direct hand in the work. Vengeance makes enemies. This form of self-protection is a fatal failure. The true victory over one’s enemies is by forgiveness, the heaping coals of fire on his head (Proverbs 25:21, Proverbs 25:22). Ezekiel 25:15-17 The hating nation. The Philistines are signalized by an ugly preeminence in hatred, and they are to be punished with an extremity of Divine vengeance. 1. THE PRE-EMINENT HATRED. Partly through her own mischief-making, but largely on account of unwarrantable jealousy, the favored land of Israel had been troubled with the enmity of most of her neighbors. But no people had shown such bitter and long-cherished animosity as the little fishing and farming community on its southwestern border. From the days of the judges, the Philistines appear as the hereditary enemies of Israel. Possibly the fact that they were hemmed in between the hill country of Judah and the sea, and so were cramped for room and had their access to the east and the west cut off from them, made them jealous of their more prosperous and expansive neighbors. Be that as it may, hatred characterizes the relations between the two peoples. Close contact does not produce friendship if sympathy or its worldly substitute, mutual interest, be lacking. The most bitter quarrels are those between near neighbors. Family feuds are proverbially rancorous. Means of communication will not bring "peace on earth" and "good will towards men." Commerce does not abolish war. Railways have not made friends of France and Germany. Hatred must be conquered by deeper means than worldly advantage. II. THE DOOM. 1. It is a Divine vengeance. This must always be fearful; but there are degrees in the execution of it determined by varieties in the character and conduct of men. Here it is described as peculiarly heavy—"great vengeance," "with furious rebukes." There is nothing that God prizes so highly as unselfish love, the queen of all virtues; and accordingly there is nothing that he so deeply hates as hatred. This is a sin that most surely provokes the wrath of Heaven. 2. It is seen in destructions. The Philistines had been named "Cherethims"—"extirpated" from their old land when they came as exiles across the Levant and settled on its eastern shore. Now they will deserve that name a second time, for they must be extirpated outright. This thing has been accomplished. The Philistines have ceased to exist. A similar doom had been threatened against the other nations, but with Philistia it was most impressive, as coming most directly from the hand of God. 3. It is experienced after long delay. For generations the Philistines had been the incessant enemies of Judah, a perpetual thorn in her side, sometimes utilized for purposes of needful castigation, often slumbering in impotent inactivity, but never truly reconciled to the Jews. Their punishment was long delayed, but it was not outlived. It is a fearful thing to suffer from accumulated punishment. Awful must be the doom of the aged sinner. Yet it is never too late to return. Even penitent Philistines will be pardoned. BY J.R. THOMSON Ezekiel 25:1-7 Malignity. The prophet, having been enjoined to silence for a season with regard to Israel, turns to the several heathen nations by which his countrymen were encompassed. His mission to them must have been one very painful to discharge; for he was called upon to rebuke their sins and to denounce against them the anger of an omniscient and righteous Ruler. Between Ammon and Israel there was ancient feud. But the day of Ammon’s judgment was now at hand. I. THE NATURE OF . The children of Ammon are charged with malevolence and malignity. They wished harm to their neighbors, the children of Israel; and, when evil came upon them, they rejoiced in their neighbors’ calamities. When Judah’s sanctuary was profaned, when the land was laid waste and desolate, when Judah’s sons were carried captive, they said, "Aha!" they clapped their hands, they stamped with their feet, and rejoiced with all the despite of their soul. All these actions were manifestations of a vile disposition and habit of mind leading to satisfaction in the ills and adversity befalling others. The reality of such a vice as malignity cannot be questioned. II. THE OF . There are sins into which men fall through the pressure of temptation arising from their natural constitution, and through the circumstances of life providentially permitted. We recognize in such sins signs of the frailty of human nature, and we make allowances for the strength of the temptation to which the sinner has yielded. But the sin of which the Ammonites were guilty was of a different kind. What were called by Lord Shaftesbury, the author of the ’Characteristics,’ the "unsocial passions," are of all the most blamable and inexcusable. They are those habitual emotions known as malice, envy, jealousy, malignity. It is wrong to seek our own pleasures overmuch; but it is worse to seek and to delight in the suffering and the ruin of our fellow-creatures. Inasmuch as we are members of one race, of one body, and partakers of one nature, we are peculiarly bound to sympathy, benevolence, and mutual helpfulness. The Christian law is one of great beauty both in substance and in expression, "Rejoice with them that do rejoice, weep with them that weep." The malignity displayed by the children of Ammon was not only neglect and violation of the natural law of sympathy, it was in exact opposition to that law. This is a sin not even now extinct; traces of its presence may be found even in Christian communities, though decency may compel those who are guilty of it to conceal it with a thin disguise. But it is a sin which every conscience must condemn, and in defense or even extenuation of which no word can be uttered. III. THE OF . This habit of mind may have originated in a state of society in which every man’s hand was against his neighbor, in which, consequently, suspicion and distrust were prevalent. In such a state of social life the strength of a neighbor was a source of danger and fear to a people conscious of their own weakness; and any calamity which diminished a formidable neighbor’s power to harm would awaken satisfaction and rejoicing, as presaging peace and the opportunity of progress and prosperity. The emotion may survive the circumstances in which it arose. But this can be no excuse for the cherishing of malevolence and malignity in ordinary states of society, in which it is an unjustifiable expression of the worst tendencies of human nature. IV. THE AND OF . The sentence issued against Ammon is one of awful severity; the sin must have been inexcusable and even horrible to call for such a punishment as is here published. They were to be conquered and spoiled; strangers were to possess their land and enjoy its produce; and as a people they were to be blotted out from amongst the nations, and to be no more. The displeasure of the Eternal could not be more powerfully exhibited. And there is every reason for believing that the same sin is ever regarded with the same disapproval and meets with a similar retribution. Malignity reached its deepest depths when the holy Jesus was hated by scribes, Pharisees, and religious leaders, who found in his goodness the reproach of their sin. Israel rejected Israel’s noblest Son, nay, the Son of God himself. And in rejecting Christ the ancient people of God brought upon themselves the condemnation which has from that day to this remained upon the scattered and homeless sons of Abraham. How awful and how instructive are the lessons concerning God’s hatred of sin embodied in the history of mankind!—T. The blasphemy and the punishment of Moab. Although Ezekiel, speaking as the prophet of the Lord, has words of upbraiding and of threatening for the several nations from whose hostility Israel suffered, it is not the case that these words are words of indiscriminate application. On the contrary, they have special reference to the circumstances of the several peoples and to their peculiar relations with Israel. In the case of Moab, the prophet urges a peculiar charge, which is not, indeed, supported by detailed facts, but which he was nevertheless assured was a just charge and a heinous offence. I. THE OFFENSE. Moab was convicted of saying, "The house of Judah is like unto all the nations." The prophet knew, and we know, that the descendants of Jacob were a separated, chosen, and peculiar people. And to assert the contrary, as Moab had done, was to cast a slur upon the revelation of God, upon the vocation with which his people were called, upon the purpose which Divine wisdom had in view in conferring upon them special privileges. II. THE MORAL OF THE OFFENSE. It is only when the character of this sin of Moab is carefully considered, with all that it involves, that the guilt of Moab appears in its proper blackness. 1. It involves the classing of the holy and ever-blessed Jehovah with the idols which were the expression of human injustice, cruelty, caprice, and lust. 2. It involves the confusion of the righteous laws of Moses with the regulations and observances which obtained in heathen communities, some just and some unjust, and many of them superstitious and impure. 3. It involves the confusion of the Divine ordinances of sacrifice, of priesthood, of religious service, of sacred festivals, with the debasing rites practiced among the unenlightened idolaters. 4. It involves the classing together of the people consecrated to Jehovah with those who had abandoned themselves to systems of selfishness, worldliness, or superstition. All this was just calling darkness light, and light darkness. It, indeed, reminds us of what our Lord has said regarding blasphemy against the Holy Ghost. We cannot, therefore, look upon this offence of the Moabites as something which has no application to ourselves. The offence of calling evil good and good evil is an offence which, in various forms, is committed in our own day, and against which, therefore, men need still to be warned. There are blemishes in the Church of Christ as it actually exists upon earth; but still it is the Church of Christ, and it must not, therefore, be confounded with institutions of human origin, and to speak of it as we might speak of other organizations and institutions is to sin somewhat after the manner of the sin of Moab in the days of the Captivity. III. THE OF THE OFFENSE. In the case of Moab this was terrible indeed. The territory was to be laid open to the incursions of the Eastern foe, the cities were to be taken by a foreign force, judgments were to be executed upon the people, and, like the Ammonites, they were to be overtaken by speedy and irremediable ruin. The very thought of such infliction is enough to make the sinner tremble, to induce him to repent of his evil words and actions, and to seek, in God’s own way, reconciliation with the authority which he has despised, Silence, contrition, and true submission of heart are the true way of peace.—T. The hostility add the curse of Edom. Often in the course of Old Testament history do we meet with references to the inhabitants of Edom, and usually they are exhibited as taking an attitude of hostility towards the chosen people. It is certainly remarkable that Ezekiel, in his Eastern captivity, should concern himself with these border states. But it is evident that he was at the time very deeply impressed with the great principle of national responsibility and national retribution; and that it was revealed to him that this principle had application, not to the Jews alone, but to all the nations of the earth. The Edomites, upon the eastern frontiers of the southern tribes, were often a source of annoyance to the inhabitants of Judah and their neighbors. They were regarded as the foes, not of Israel only, but of Israel’s God. And against them the prophet utters words of reproach and of threatening. I. THE OF EDOM’S AGAINST JUDAH. The attitude of opposition which Edom assumed had an especial character; it was designated "vengeance," "revenge." This implies a standing feud, and the bitterness which is bred of repeated acts of enmity and injustice. II. THE GROUND AND CAUSE OF THIS . We are not expressly informed upon this point; but we shall not err in assigning this enmity to the repugnance entertained by the Edomites to the religion of Judah, and to the worship and prescribed rites and observances which were so much in conflict with the idolatrous religion professed and practiced by the children of Edom. III. THE GUILT OF THIS . This is apparent both from the nature of the ease itself, and from the retribution which Divine justice deemed necessary in its chastisement. IV. THE FORM OF WITH WHICH EDOM WAS VISITED. This is perhaps the most striking figure in the passage. Retribution was to be wrought upon Edom "by the hand of my people, Israel." The sufferers were the instruments of punishment. The power of Judah may have seemed scarcely adequate to the task. But it was appointed by the King of nations that the Edomites should pay the penalty of sin; and, not only so, but that those whom they had hated and reviled should be the scourge by which the smiters should be smitten. The hand of God’s people Israel was God’s own hand, and, when the Edomites felt it, they knew by bitter experience the righteous vengeance of the Lord.—T. The old hatred. Between the Israelites, the children of light, and the Philistines, the children of darkness, there existed for centuries almost uninterrupted hostility. Their position upon the coast, their powerful cities, their formidable warriors, their imposing yet debasing religion, concurred to make them mighty. And the immediate neighborhood of the descendants of Abraham brought the two peoples into frequent collision. The Philistines were sometimes used as the means of humiliating the unfaithful and disobedient children of Israel; and bitterly was the discipline felt when the Philistines rejoiced over them. For the Philistines on the west, as well as for the Ammonites and Edomites upon the east, the day of reckoning was at hand. I. THE HATRED OF THE TOWARDS ISRAEL WAS ANCIENT, , AND . This may be illustrated from the historical books of the Old Testament Scriptures. II. THIS HATRED HAD ITS ORIGIN IN THE OF THE IN CANAAN. III. AND ITS ORIGIN IN THE BETWEEN THE PURE WORSHIP OF JEHOVAH AND THE IN . IV. THIS HATRED ITSELF IN THE TIME OF ISRAEL’S AND . V. THIS HATRED BROUGHT DOWN UPON THE THE AND THE OF THE MOST HIGH. VI. THIS HATRED THUS AN FOR THE BY GOD OF HIS OWN AND . ON. 1. There is such a thing as national morality. Apart from the character and conduct of individuals, a nation by its collective action proves itself to possess a certain moral unity. 2. There is such a thing as national responsibility. The people sin, and the people suffer; the people repent and call upon God, and the people are saved. 3. There is especial scope for the display of national virtues, and for the right use of national opportunity and probation, in the relations which subsist between different and sometimes rival communities. 4. National pride, power, and prosperity are of no avail in God’s sight, if injustice and malevolence are exhibited by nations in their intercourse and transactions with each other. "The righteous Lord loveth righteousness."—T. BY J.D. DAVIES Ezekiel 25:1-17 The tribunal of nations. The Hebrews in captivity might, with probability, suppose that, since God had employed other armies to chastise Israel, such nations were without sin, or else their sins had been condoned by God. Nothing of the sort. God is no Respecter of nations. Righteousness everywhere is acceptable to him. Unrighteousness anywhere is offensive. And touching the degrees of iniquity, he claims to be Supreme Judge and the wise Punisher. Because he employs men in his service, he does not allow this to be a criterion of their acceptance. Internal character, not external service, is the only passport to heaven. "The just shall live." I. THE SUPREME AMONG NATIONS. Never yet have the nations of the world combined to elect a common tribunal, before which international disputes may be heard. We may hope for such in the future. Yet a Supreme Authority there is—a King of nations! Undoubtedly, the God of heaven takes note of every national delinquency, deals with every nation in a method consonant with its present development, and visits it with reward or punishment according to its desert. "The eyes of the Lord are in every place, beholding the evil and the good." And not individual persons only, but societies and empires, are weighed every day in the balance of Divine justice. A fierce light, not only from human eyes, but from the Divine eye, bends upon every throne. II. THE . The indictment brought against the neighbors of Israel was twofold. 1. Rancorous hatred. The people of Ammon and others were chiefly incensed against Israel because of their peculiar religion. For a long period, Israel had maintained a great distinction, in that they scorned idol-deities. By virtue of their allegiance to the true God they had gained their triumphs over the degenerate Canaanites. Hence this dislike of Israel was, at its root, a dislike of Jehovah; and dislike of Jehovah meant dislike of righteousness. 2. Spiteful revenge. The nations whom God employed to humble Israel had gone beyond their commission. They had fostered the lowest animal passions, and had given way to fiercest revenge. So far as a nation wages war in defense of its rights, it may be approved. Yet if, in the prosecution of its task, it inflicts needless suffering, or rejoices in mere destruction, that nation, in its turn, has violated the rights of humanity, and will be punished. Even if God has given to a nation the clearest command to invade and to conquer, that command is circled round with the requirements of righteousness. Personal feeling must be repressed. Public advantage alone must be promoted. Otherwise that nation so employed becomes a criminal. III. THE . 1. It is equitable. Edom had dealt vengeance "against the house of Judah." Therefore the sentence is, "I will lay my vengeance upon Edom." The Philistines had "taken vengeance with a despiteful heart." Therefore, said God, "I will execute great vengeance upon them." Retribution is complete. The same word that describes the sin describes also the penalty. Every sin contains in its womb the embryo of chastisement. 2. The sentence includes desolating war. "They that take the sword, perish by the sword." The successful warrior teaches his enemies how to handle spear and shield. His personal strength does not abide forever, nor yet his personal influence. His watchful, sleepless foes wait in secret for their opportunity of revenge. Violence naturally begets violence. In return for reckless destruction on others, their lands were to be desolated—productiveness to cease, cities to be razed, and their palaces to be occupied by the foe! 3. Annihilation of empire and name. The justice of God is far more sweeping than anything that we can conceive. "The Ammonites shall not be remembered among the nations." "I will cause thee to perish out of the countries." Men find a pleasure in posthumous fame. They love the anticipation of living again in their children and in their children’s children. To know in their lifetime that this prospect is cut off is a serious loss of enjoyment. One great source of pleasure is destroyed. One great inspiration to effort is extinguished. IV. A RESPITE. The simple fact that Jehovah’s prophet fore-announced these things was an act of kindness. It gave the people an occasion and an urgent reason for repentance. This is not after the manner of men. In human jurisprudence there is no place for repentance. But God’s agencies are every way superior to man’s. As it was with Nineveh in Jonah’s day, so might it have been with Moab and Edom and Philistia. God’s patience and pity are wonderful. Yet, at length, justice strikes the avenging blow. V. THE FINAL AIM. "They shall know that I am the Lord." This conviction of God’s existence and God’s active righteousness will surely come at length, but in many cases will not come in time to avert the great catastrophe. Every such national overthrow will be a monument to God’s power and God’s veracity. "Being dead, these nations yet speak." The mounds ransacked today for treasures produce eloquent demonstrations of the truthfulness of ancient prophecy and of the certainty of Divine retribution. There is a knowledge that saves; there is a knowledge that does not save.—D. BY W. JONES The sin and judgment of the Ammonites. "The word of the Lord came again unto me, saying, Son of man, set thy face against the Ammonites," etc. For a time the mouth of Ezekiel was closed in relation to his own countrymen; he was to be to them as a dumb man, or at least dumb as a prophet (Ezekiel 24:27). But having already proclaimed the judgment of God upon Israel and Judah by various figures and with much reiteration, he proceeds to declare that judgment against the neighboring heathen nations. "Judgment indeed begins at the house of God; but if the Father of the household does not spare the sons, how soon must it alight upon the others! This doctrine first of all shines forth from the connection of this chapter with the preceding chapters. Then, also, we see here how, with all the special solicitude wherewith God interested himself in Israel, he still by no means lets the heathen out of his sight, since he must show himself to be a God also for the heathen." Of these nations the prophet first addresses himself to the Ammonites. They were related to the Israelites, being the descendants of Ben-ammi, the son of Lot by his younger daughter. Yet they were inveterate enemies to Israel. "They had joined Eglon, had oppressed Israel in the time of Jephthah, had fought against Saul, David, Jehoshaphat, and Jotham. They had joined the Moabites in Nebuchadnezzar’s army, when he besieged Jerusalem in the reign of Jehoiakim (2 Kings 24:2). And they exulted in the miseries of Israel and Judah. The date of this prophecy is uncertain. Hengstenberg says that "the date in Ezekiel 24:1 applies to this also. What was predicted in Ezekiel 24:1-27. regarding the immediate future of Judah is here presupposed as already accomplished; so that the point of view is ideal." But the ’Speaker’s Commentary’ supposes "that this prophecy was delivered immediately after the capture of the city by Nebuchadnezzar." We have in the text— I. AN OF THE SIN OF THE . 1. Exultation in the miseries of others. "Thou saidst, Aha! against my sanctuary, when it was profaned; and against the land of Israel, when it was made desolate; and against the house of Judah, when they went into captivity." "They were," says Greenhill, "the neighbors bordering upon them; they were their confederates, in league with the King of Egypt, as the Jews were; they were their half-brethren, descending from Lot; and upon these accounts should have sympathized with the Jews, wept with those that wept (Romans 12:15), been sensible of their great adversities (Hebrews 13:3); but they insulted over them, mocked at them, were despiteful against them, and added coals to the fire, weight to their burdens, and more chains to their bonds" (cf. Lamentations 1:2). They rejoiced when Shalmaneser King of Assyria invaded Israel, desolated the land, and carried the people into captivity (2 Kings 17:1-6). Again, they exulted in the miseries of the people of Judah when they were conquered and carried into exile in Babylon (2 Kings 24:10-16; 2 Kings 25:1-11). They triumphed in the national ruin and sore calamities of the Jews (cf. Ezekiel 21:28; Lamentations 2:15, Lamentations 2:16; Zephaniah 2:8). Such derision and insultation are directly opposed to the will of God, especially when, as in this ease, the mockers are themselves also guilty of the sin which brought down the distresses. When some suffer sore calamities, God’s will is that others should be thereby stimulated to consider their ways and repent of their evil doings (cf. Luke 13:1-5). Moreover, in exulting over the fallen and mocking the miserable there is Satanic malevolence and shocking cruelty. Sometimes saintly men have severely suffered by reason of such mockery. David smarted under it (Psalms 35:12-16), But the guilt of the Ammonites was darker even than this. They rejoiced in the desecration of the temple of God. "Thou saidst, Aha! against my sanctuary, when it was profaned." They looked upon that as the overthrow of the religion of the Jews, and probably declared that Jehovah was unable to defend either his temple or his worshippers. Thus they were guilty of blasphemy against the Lord God. 2. Exultation in the miseries of others with cruel animosity. "Thou hast rejoiced with all the despite of thy soul against the land of Israel" (Ezekiel 24:6). They rejoiced "with the soul, with passion, therefore with the whole heart’s contempt of which" they were capable. They triumphed with revolting malignity. 3. Exultation in the miseries of others with cruel animosity in unrestrained expression. "Thou hast clapped thine hands, and stamped with the feet," etc. (Ezekiel 24:6). Their bitter rejoicing knew no bounds of moderation or even of common decency. Such was their grievous and inhuman sin. II. A OF THE OF THE . 1. Their land should be given to others. "Therefore, behold, I will deliver thee to the children of the east for a possession, and they shall set their encampments in thee, and make their dwellings in thee; they shall eat thy fruit, and they shall drink thy milk." In the fifth year after the destruction of Jerusalem, Nebuchadnezzar made war against the Ammonites, and brought them under subjection (Josephus, ’Ant.,’ 10.9. 7). "After this the land was subjected to various masters" But at length it fell to the Arabians, who are spoken of by the prophet as "the children of the east." This was a common designation of the wandering tribes of the desert (cf. Judges 6:3). "They encamp now periodically in the land of Ammon. They have continued to do so for centuries. They, and they only, eat up the fruits of the land." Thus the children of Ammon, who had exulted in the expatriation of Israel and Judah, were despoiled of their own country. 2. Their metropolis should become a desolation. "And I will make Rabbah a stable for camels, and the children of Ammon a couching-place for flocks." When this judgment was fulfilled we know not. But that it has been fulfilled is placed beyond dispute by the ruins of what was once a flourishing city. That city entered upon an era of marked prosperity under Egyptian rule. It was rebuilt or restored by Ptolemy Philadelphus, and was called Philadelphia, after his name. It existed for some centuries afterward with varying fortunes. "As far down as the fourth century (of the Christian era) it was esteemed one of the most remarkable and strongest cities of the whole of Coele-Syria." And now amidst its ruins may be traced the remains of a magnificent theatre, an ancient castle, temples, mausoleum, and other buildings. The doom has been fulfilled, and Rabbah, "the populous" (as the name signifies), is now a desolation and without an inhabitant. Dr. Kitto brings forward several witnesses to the fulfillment of the word of the Lord by the prophet in Ezekiel 24:5. "Dr. Keith, in the last edition of his ’ Evidence from Prophecy,’ states that Lord Claud Hamilton told him that ’ while he was traversing the ruins of the city the number of goats and sheep which were driven in among them was exceedingly annoying, however remarkable as fulfilling the prophecies.’ Lord Lindsay found bones and skulls of camels moldering in the area of the theatre, and in the vaulted galleries of this immense structure. He says, ’ The valley stinks with dead camels, one of which was rolling in the stream; and although we saw none among the ruins, they were absolutely covered in every direction with their dung. That morning’s ride would have convinced a skeptic. How says the prophecy? "I will make Rabbah a stable for camels." He adds, "We met sheep and goats by thousands, and camels by hundreds, coming down to drink, all in beautiful condition." Mr. George Robinson also testifies, ’The space intervening between the river and the western hills is entirely covered with the remains of private buildings, now only used as stables for camels and sheep. There is not a single inhabitant remaining: thus realizing the prophecy respecting this devoted city.’ These testimonials have occurred since attention has been called to the subject of the literal fulfillment of local prophecies. We add that of Mr. Buckingham, which is all the more valuable as being of anterior date. He halted for the night with a tribe of Arabs which he found encamped among the ruins, in a hollow behind the top of the theatre. Next morning he writes in his journal, ’During the night I was almost entirely prevented from sleeping by the bleating of flocks, the neighing of mares, and the barking of dogs.’ "Thus literally and minutely has the prediction of the prophet been accomplished. 3. Their existence as a people would be terminated. "Therefore, behold, I have stretched out my hand upon thee, and will deliver thee for a spoil to the nations; and I will cut thee off from the peoples, and I will cause thee to perish out of the countries: I will destroy thee; and thou shalt know that I am the Lord." These expressions indicate utter and total, destruction. In this respect the judgment of the Ammonites was more severe than that pronounced upon Israel. For the latter there was hope and a future; but for the former the prophetic message closes darkly, even as their history has closed. As a tribe the Ammonites "disappear wholly at last in the Arabians." . "Whoso mocketh the poor reproacheth his Maker: and he that is glad at calamity shall not be unpunished" (Proverbs 17:5). "He that maketh others’ calamities the object of his gladness stirs up God to be the Author of his destruction" (Greenhill).—W.J. The sin and punishment of the Moabites. "Thus saith the Lord God; Because that Moab and Seir do say, Behold, the house of Judah is like unto all the heathen," etc. The Moabites were the descendants of Moab, the son of Lot by his elder daughter. They occupied the fertile district east of the Dead Sea, and south of the territory of the Ammonites. The condition of the Moabites may be gathered from Isaiah 15:1-9; Isaiah 16:1-14; and Jeremiah 48:1-47. The latter prophecy was pronounced about "ten or twelve years before the invasion of Nebuchadnezzar by which Jerusalem was destroyed;" so that it may be taken as setting forth their condition in the time of our prophet. That condition is well stated by Sir George Grove, in Dr. Smith’s ’Dictionary of the Bible: ’"The nation appears in them as high-spirited, wealthy, populous, and even to a certain extent civilized, enjoying a wide reputation and popularity. With a metaphor which well expresses at once the pastoral wealth of the country and its commanding, almost regal, position, but which cannot be conveyed in a translation, Moab is depicted as the strong scepter, the beautiful staff, whose fracture will be bewailed by all about him, and by all who know him. In his cities we discern a ’ great multitude’ of people living in ’glory,’ and in the enjoyment of great ’treasure,’ crowding the public squares, the house-tops, and the ascents and descents of the numerous high places and sanctuaries where the ’ priests and princes’ of Chemosh or Baal-peor minister to the anxious devotees. Outside the towns lie the ’plentiful fields,’ luxuriant as the renowned Carmel—the vineyards and gardens of ’summer fruits;’ the harvest is being reaped, and the ’ hay stored in its abundance,’ the vineyards and the presses are crowded with peasants, gathering and treading the grapes, the land resounds with the clamor of the vintagers. These characteristics contrast very favorably with any traits recorded of Ammon, Edom, Midian, Amalek, the Philistines, or the Canaanite tribes. And since the descriptions we are considering are adopted by certainly two, and probably three, prophets—Jeremiah, Isaiah, and the older seer—extending over a period of nearly two hundred years, we may safely conclude that they are not merely temporary circumstances, but were the enduring characteristics of the people. In this case there can be no doubt that, amongst the pastoral people of Syria, Moab stood next to Israel in all matters of material wealth and civilization." Our text presents to our notice— I. A SIN SLIGHT, BUT HEINOUS. "Moab and Seir do say, Behold, the house of Judah is like unto all the heathen." In these words we have: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The prophetic messages against Ammon, Moab, Edom, and the Philistines were comparatively short. That against Tyre spreads over three chapters (Ezekiel 26:1-29:18). The special prominence thus given to the latter city was probably due to its political importance in Ezekiel’s time, possibly also to the personal knowledge which may be inferred from his minute description of its magnificence and its commerce. It is ushered in with special solemnity as "a word of Jehovah." Ezekiel 26:1 In the eleventh year, etc. The last date given (Ezekiel 24:1) was the tenth day of the tenth month of the ninth year. We have now come to the eleventh year, on which, on the ninth day of the fourth month, Jerusalem was taken, while its destruction followed in the seventh day of the fifth month (Jeremiah 52:6, Jeremiah 52:12). Here the number of the month is not given in the Hebrew or the Vulgate, while the LXX. inserts the "first month." In Ezekiel 32:17 we have a like omission, and in both cases it is natural to assume an error of transcription. The tidings of the capture may have reached both Tyre and Tel-Abib, and Ezekiel may have heard of the temper in which the former had received them, just as he had heard how the nations named in the previous chapter had exulted in the fall, imminent and, as they thought, inevitable, of the holy city. Ezekiel 26:2 Because that Tyrus, etc. As the nearest great commercial city, the Venice of the ancient world, Tyre, from the days of David (2 Samuel 5:11) and Solomon (1 Kings 5:1) onward, had been prominent in the eyes of the statesmen and prophets of Judah; and Ezekiel follows in the footsteps of Joe 3:4; Amos 1:9, Amos 1:10; Isaiah 23:1-18; in dealing with it. The description in Isaiah 23:5 and Isaiah 23:14 points, not to the city on the mainland, the old Tyre of Jos 19:29, which had been taken by Shalmaneser and was afterwards destroyed by Alexander the Great, but to the island-city, the new Tyre, which was, at this time, the emporium of the ancient world. The extent of her commerce will meet us in Ezekiel 27:1-36. Here, too, as in the case of the nations in Ezekiel 25:1-17; Ezekiel’s indignation is roused by the exulting selfishness with which Tyre had looked on the downfall (actual or imminent, as before) of Jerusalem. "Now," her rulers seem to have said, "we shall be the only power in the land of Canaan." Jerusalem, that had been the gate of the peoples, was now broken. The name thus given may imply either (1) that Jerusalem was regarded as to a considerable extent a commercial city, carrying on much intercourse with the nations with which she was in alliance, (Ezekiel 23:40, Ezekiel 23:41; 1 Kings 9:26-28; 1 Kings 22:48; Isaiah 2:7; Herod; 3.5, of Cadytis, i.e. probably Jerusalem); or (2) that its temple had, under Hezekiah and Josiah, drawn many proselytes from the neighboring nations, as in Psalms 87:4-6, and was looking forward to a yet fuller confluence of men of all races, as in the prophecies of Mic 4:1, Micah 4:2 and Isaiah 2:2, Isaiah 2:3—expectations which may well have become known to a city like Tyro, in frequent intercourse with Judah. "Now," the Tyrians might say, "that hope is shattered." I shall be replenished. The interpolated "now" indicates what is, of course, implied, that Tyre expects her prosperity to increase in proportion to the decline and fall of Jerusalem. Ezekiel 26:3 As the sea causeth, etc. We note the special appropriateness of the comparison to the position of the island city. Ezekiel 26:5 It shall be a place for the spreading of nets, etc. The prediction is repeated in Ezekiel 26:14, and after many chances and changes, apparent revival followed by another period of decay, the present condition of Tyre strikingly corresponds with it. The travelers of the seventeenth and eighteenth centuries report that "its inhabitants are only a few poor wretches that harbor in vaults and subsist upon fishing"; that the number of those inhabitants was "only ten, Turks and Christians"; that there were, a little later on, "fifty or sixty poor faro nee. During the present century there has been a partial revival, and Porter, in 1858, estimates its population at from three to four thousand. The present state of its harbor, as compared with that of Beyrout, is against any future expansion of its commerce (’Dict. Bible,’ s.v. "Tyre"). Ezekiel 26:6 The daughters in the field are, according to the usual symbolism of prophecy, the subject or allied cities on the mainland. Ezekiel 26:7 I will bring against thee, etc. There is a special emphasis of abruptness in the way in which Ezekiel brings in the name of the great Chaldean conqueror (we note, by the way, that he adopts the less common spelling of the name), of whom he speaks as "king of kings." The title is used by Daniel (Daniel 2:37) of Nebuchadnezzar, and by Artaxerxes of himself (Ezra 7:12), by Darius in the Nakshi Rustam inscription (’Records of the Past,’ 5.151), by Tiglatb-Pileser, with the addition of "lord of lords" (ibid; 5.8). Ezekiel 26:8-10 (For the usual operations of a siege, see notes on Ezekiel 4:1, Ezekiel 4:2.) The buckler was the roof of shields under which the besiegers protected themselves from the missiles of the besieged. For engines of war, read battering-rams; for wheels, wagons. The final result will be that the breach will be made, with results such as those described in Ezekiel 26:1]. Ezekiel 26:11 Thy strong garrisons; literally, the pillars of thy strength (Revised Version). So the Vulgate, nobiles statuae. So the word is used in Isaiah 19:19; Jeremiah 43:13; 2 Kings 3:2. The words probably refer to the two famous columns standing in the temple of the Tyrian Hercules, one of gold and one of emerald (possibly malachite or lapis-lazuli), as symbols of strength, or as pedestals surmounted by a statue of Baal (Herod; 2.44). Ezekiel 26:12 Thy pleasant houses; Hebrew, houses of desire. The palaces of the merchant-princes of Tyro, stately as those of Genoa or Venice. In the midst of the water. We are again reminded that it is the island city of which the prophet speaks. Ezekiel 26:13 The noise of thy songs. As in the imagery, of Isaiah 23:16, Tyre seems to have been famous for its music—the operatic city, as it were, of the ancient world—eminent no less for its culture than its commerce (romp. Ezekiel 28:13). The description of the desolation of the captured city is summed up once more in the words of Isa 23:5. It shall be a place to "spread nets upon." Ezekiel 26:15 Shall not the isles, etc.? The Hebrew word is used in a wider sense, as including all settlements on the sea-coast as well as islands. So it is used of Philistia (Isaiah 20:6), and of the maritime states of Asia Minor (Daniel 11:18), of the east and south coasts of Arabia (Ezekiel 27:15). Looking to the extent of commerce described in Ezekiel 27:1-36; it probably includes all the Mediterranean settlements of the Tyrians, possibly also those in the Indian Ocean and the Persian Gulf. The report of the fall of Tyre was to spread far and wide. Ezekiel 26:16 The princes of the sea are not the kings of the isles, but the merchant-princes of the city (Isaiah 23:8). They shall lay aside their robes of state—Tyrian purple embroidered with gold and silver—and shall put on the garments of mourners. Jonah 3:6 presents an interesting parallel. The word thrones is used, as in 1 Samuel 4:13, for any chair of state, as that of priest or judge (Proverbs 9:14; Esther 3:1), as well as for the specifically kingly throne. For the, most part, however, the later meaning is dominant. Ezekiel 26:17 Inhabited of seafaring, etc.; Hebrew, from the seas. The sense is the same, but we lose the poetry of the original in the paraphrase. Possibly, however, the phrase may represent the position of Tyro as rising out of the sea or as deriving its wealth from it. Ewald adopts a conjectural reading, which gives "destroyed from the seas;" or, with another conjecture, "She that was settled from the days of the remote past." Ezekiel 26:18 It is noticeable that the commercial policy of Tyre is not represented as having been oppressive. The isles do not exult in their deliverance, but mourn over the captured city whose commerce had contributed to their prosperity. The "terror" of Ezekiel 26:17 is rather the impression of awe and wonder made on all who came to it. Ezekiel 26:19 When I shall bring up the sea. The picture of desolation is completed. The sea washes over the bare rock that was once covered with the palaces of the merchant-princes. Ezekiel 26:20 When I shall bring thee down, etc. The pit is sheol, Hades, the unseen world of the dead. The image may have been suggested by Isaiah 14:9, where it is used of Babylon. It was obviously one on which the mind of Ezekiel dwelt, and is reproduced in Ezekiel 32:17-32. Here, apparently, the sinking in the depth of the waters (Ezekiel 32:19) is thought of as leading to that world of the dead that lay beneath them. The people of old time may possibly include the races of the old world that were submerged in the waters of the Flood. The imagery of Psa 88:3-7 seems to have been floating before the prophet’s mind. I shall set glory; better, will set. The contrast drawn is that between the shadow-world of the dead, and the earth with its living inhabitants. There Jehovah would establish his glory, would, sooner or later, manifest his kingdom, while Tyre and its pomp should be no more, belonging only to the past. Conjectural readings and renderings have been suggested as follows: (1) Hitzig, "And thou no longer shinest with glory in the land of the living." (2) Havernick and Kliefoth, "That I no longer produce anything glorious from thee in the land of the living." (3) Ewald," That thou mayest not remain (or stand) in the laud of the living." I have adopted Keil’s interpretation of the Anthorized Version. Ezekiel 26:21 I will make thee a terror. Ewald translates, "To sudden death will I bring thee," which corresponds with the margin of the Revised Version, I will make thee a destruction. . Ezekiel 26:1-3 Tyro, the England of antiquity. We have here an outline of the great, desolating judgment that was to fall upon Tyre; it is more fully described in the succeeding verses of the chapter, and lamented over in the next chapter. There are several points in the condition and history of Tyre that call for especial attention to the fate of this famous city; but the resemblance between Type and England is so striking, that we may feel much more interest in Ezekiel’s utterances when we consider their bearing on our own country in the present day. I. THE SIMILAR OF TYRE AND ENGLAND. 1. In wealth. Tyre was one of the richest cities of the East, if not the very richest. Her splendor was renowned, and the wealth of her merchants was proverbial. Like England today, she was envied by other peoples for her worldly prosperity. 2. Through commerce. The wealth of Tyre was not drawn from rich mines or fertile soil of her own territory. It was not booty taken in war, like that of Babylon. Her riches came by trade. Her princes wore merchants. Thus she was like our "nation of shopkeepers." 3. By seafaring. The early commerce of Syria was carried on by Midianites over the desert (Genesis 37:28); but the later and more profitable commerce was over the waters westward, round the coast of the Mediterranean and to as far as Cornwall in Britain, perhaps even to the distant Azores. Like Venice in the Middle Ages, like Spain later, like the Netherlands after the Reformation, like England today, Tyro in ancient times was the mistress of the sea. Hence a certain cosmopolitan character. 4. With constructive art. The vast foundations of Baalbec tell of the building powers of Tyro. Solomon’s temple was a grand specimen of Tyrian architecture, built with Tyrian art. We do not equal those great builders in originality. But inventive genius and manufacturing energy are characteristic of our race. Thus the material splendor of Tyro has passed to England. II. THE FATE OF TYRE A WARNING FOR ENGLAND. The splendor and prosperity of Tyro did not save her from ruin. Can we see in her fall any hint of a similar danger threatening our own country? Consider both its immediate cause and the providential necessity that lay behind. 1. The immediate cause. Tyro was overthrown by Babylon (Verse 7). She was not able to withstand the terrific onward march of the Eastern power. She was strong at sea, but feeble ashore. She was not a military power. She proves that wealth will not protect from ruin, but will rather invite it. The wealth of London is a temptation to the invader. Prosperity is not its own security. 2. The providential necessity. Wealth enervates, and no doubt Tyro was weakened by luxury. But behind such natural operations God, the Judge of all the earth, saw the sin of Tyro. She was greedy and selfish (Verse 2). Commerce does not always win friends. By competition it stirs up jealousy. When deceptive or overreaching, it rouses the antagonism of those on whom it preys. Tyro was a most wicked city. Her very religion was shamefully immoral. Though the temple of Jehovah was built by Tyrian artists, the worship of Jehovah was not accepted by the Tyrian citizens. Like Tyro, we may build a temple for others, and never worship in it ourselves. We may patronize religion, and be none the better for it. We may send the gospel to the heathen, and become pagans at home. The temple they built for the Jews did not save the Tyrians. Nothing can save England but the uprightness and the personal religion of her people. (last clause, "I shall be replenished, now she is laid waste") An unworthy anticipation. The destruction of Jerusalem afforded delights to Tyro, because the mercenary Tyrians imagined that they would gain by the loss of the Jewish capital. This was an unworthy anticipation, and the event proved that it was founded on a delusion. Tyro did not ultimately profit by the ruin of Jerusalem. I. IT IS WICKED TO HOPE FOR GAIN THROUGH THE OF OTHERS. Tyre should have sympathized with her old ally in the time of adversity. But her commercial greed bears down all thoughts of friendship and all feelings of commiseration. She only looks at the direful event as an opportunity for enlarging her trade. Nations are guilty of this wickedness when they exult in the downfall and misery of their neighbors, expecting to reap a harvest of gain for themselves. Thus while two peoples are in the agonies of war, a third may be delighted at the opportunity of coining wealth by seizing the ground for commerce which the belligerents have been forced to relinquish. It may come more nearly home to us to see the same greedy spirit in the shopkeeper who inwardly rejoices over the bankruptcy of his rival, believing that now the custom will be all in his own hands. The same miserable, mercantile selfishness is even witnessed in ecclesiastical regions, when one Church takes pleasure in the misfortunes of a neighboring Church, expecting thus to have grist brought to its mill. In this case there is far less excuse, for Christians profess brotherhood, and a true Church exists for the glory of God, not for the pomp and aggrandizement of its members. God is not glorified when one Church fattens on the wreck of another Church. II. THIS IS DOOMED TO FAILURE. Tyre did not gain by the overthrow of Jerusalem; on the contrary, she was swept away by the same besom of destruction that she had greedily rejoiced to see turned against her ancient ally, We are members one of another. What is hurtful to one part of the body injures the whole body. War brings nothing but loss in the long run. Selfish commerce does not ultimately pay. Greedy competition overreaches itself and reaps a Nemesis of general commercial depression. It is often found that the ruin of one house of business is followed by that of others. A market is injured, and all concerned with it suffer. Selfishness, envy, jealousy, and greed destroy mutual confidence. They introduce a condition in which every man’s hand is against his fellow. This must be one of general disaster, because it is one of general distrust. We do not suffer in the end by being magnanimous. Assuredly these considerations apply with double force to religious communities. The Church that exults in the downfall of its rival cannot truly prosper. Here, indeed, what hurts a member of the body hurts the whole body. Far wiser as well as higher was the spirit of St. Paul, who rejoiced in the preaching of the gospel by all means, even though, in some cases, it involved enmity to himself (Philippians 1:18). Divine antagonism. I. IT IS FOR GOD TO BE IN TO MEN. We have come to regard the quarrel between man and God as one-sided. Now, it is one-sided in its origin, its evil, and its malice. God never wishes to be at war with men, and never originates any breach of the peace. His conduct throughout is just, considerate, marvelously long-suffering. Even when the conflict is forced on to an extremity, God never ceases to love his foolish, fallen children. He is ever waiting to be gracious, longing for signs of contrition and a door of reconciliation. The origin of the quarrel, its evil, and its malice are all on our side. But this does not mean that God takes no part in it, that he only stands before us as an impassive and immobile granite wall that we may dash our heads against, but that never moves an inch against us; much less that he gives way before our rebellious onslaught, and weakly yields to willful opposition on our part. We can provoke the Lord to anger (Psalms 78:58). "God is angry with the wicked every day" (Psalms 7:11). As Lord and Judge, he executes sentence. By necessity of righteousness, he sets himself in array against his sinful creatures. II. SIN THE OF GOD. God was angry with Tyre for its wickedness, and his anger was not mitigated by the fact that the greedy were rejoicing over the calamities of their neighbors. All sin rouses the anger and active opposition of God. He is not opposed to any one from prejudice, as men are too often opposed to their neighbors. But sin, which is opposition to the will of God, must needs be opposed by him if that will is to be done on earth as it is in heaven. This, then, is not a question for a few rare souls in the awful condition of victims of Divine displeasure. Every sinner has God for his opponent. The fatal punishment of others ought to be a warning. It was not so taken by Tyre. Instead of seeing a dreadful lesson in the ruin of Jerusalem, the Tyrians rejoiced over it. Such wickedness the more stirred up the antagonism of God. Now, these Tyrians were heathen people, judged only according to their light. Yet they were condemned, for the ground of judgment was moral evil, not defective theology. But much more must God be in antagonism to those who have fuller light and yet rebel against him. "Therefore thou art inexcusable," etc. (Romans 2:1). III. CHRIST HAS COME TO PUT AN END TO THE DIVINE . This does not mean that God is reluctant to sheathe his sword, till Christ succeeds in persuading him to do so; for our Lord was sent by his Father for the express purpose of making peace. But the cause of the antagonism had to be removed, and Christ came to effect that end by making his great atonement for sin. Through this also he brought men into a new state of repentance, and reconciled them to God. Now, we are under the doom of Divine antagonism, so long as we live in unrepented sin. But the offer of the gospel shows the way of escape from it in free forgiveness and perfect restoration to the favor of God. The mission of Nebuchadnezzar. I. GOD EMPLOYS HUMAN AGENTS. He does not shatter Tyre as he created the world, with a word. Nor does he send Michael and the hosts of heaven with flaming swords to smite the devoted city. The devastating conquests of Babylon effect his purpose. Nebuchadnezzar is his "servant." (Jeremiah 25:9). In the happier work of bringing salvation to a ruined world God uses human agents. God appeared incarnate in a human form. Apostles were next sent forth to proclaim the glad tidings. In the present day God uses human ministers of justice and human ministers of mercy. II. GOD EMPLOYS AS HIS AGENTS MEN WHO DO NOT KNOW HIM. This is the singular fact brought before us in relation to the use of Nebuchadnezzar as a minister of Divine judgment. The King of Babylon was a heathen monarch, who did not acknowledge the true God (see Daniel 3:15). Yet he was impressed into the Divine service. We may serve God unconsciously. It is possible to be an instrument for effecting his purposes even when we are thinking that we are resisting them. The Jews who crucified Christ were unconsciously the means of leading his work on to completion. Thus God controls men. He claims all; he uses all. For he is the God of all, though all do not own or even know him. III. GOD EMPLOYS BAD MEN AS HIS AGENTS. The worst thing about Nebuchadnezzar was not his paganism, for which he was not responsible, as he had inherited it from his ancestors; but his wickedness, his cruelty, his ambitious greed and intolerant despotism. Yet not only was this than unconsciously enlisted in the service of God. His very wrath was made to praise God, and the very exercise of his wicked disposition was just the thing that carried out the Divine purpose. The nations were chastised according to the ends of Divine justice by the unjust and wicked scourge of Nebuchadnezzar’s invasions. This wonderful fact does not solve the enigma of evil, but it helps to lighten the burden of that great mystery. We see that evil itself may be turned into a ministry of good. IV. GOD’S OF HUMAN AGENTS IS NO OF THEIR CONDUCT. The use of their action is no defense for it. God does not approve of Nebuchadnezzar because he seizes that cruel monarch’s plans and makes them to fall in with his own holy purposes. Nebuchadnezzar must be content to be judged by the moral character of his deeds, not by the unsuspected Divine issue of them. It is no excuse for sin that God may overrule it for good. The Jews were not exonerated from blame in rejecting Christ because this rejection was the means of the world’s redemption. We may be used by God to high ends, and then cast away as worthless souls unless we serve him consciously and do his will from our hearts. Songs silenced. Songs may be silenced either because they are found to be unworthy to be sung or because the singers are no longer able to sing them. The harp may be broken, or the minstrel may be in no mood to touch its chords. Our old joys may be given up for either of these reasons. We may find them to be unworthy, or, if no fault is discovered in them, sorrow may extinguish them. I. SONGS ARE BY THE OF THEIR . The songs of Tyre were not like those of Zion. Heathen songs are too often degrading to the singers of them, because false religion and immoral conduct are therein celebrated. There are pleasures of sin which it is a shame to permit unchecked. The awakening of conscience necessarily extinguishes such pleasures and stills their accompanying songs. In this way the thoughtless world may be brought to regard religion as a gloomy, repressive influence, inimical to joy, and therefore very unattractive. We should look a little deeper. The wicked song must be stopped at any cost. But it need not be followed by a reign of perpetual silence. A new song may follow, and this may be as joyous as it is innocent. Christianity is not the enemy of gladness, it is only the enemy of wickedness; and when joy is purged from evil, joy is found to be deeper, stronger, and sweeter than ever it was while intoxicated with the old corruption. II. SONGS ARE BY SORROW. There is a time for everything, and singing is not always seasonable. Nothing can be more unnatural than a forced song. Now, there are sorrows that quench the most vigorous soul’s delights, as there are storms that beat down the strongest wings. Such were the calamities that accompanied Nebuchadnezzar’s invasion. Such too were the troubles of the Jewish captives when they hung their harps upon the willows, and refused to sing the Lord’s song in a strange land (Psalms 137:2-4). But there will be worse causes of the silence of old songs in God’s future judgments on sin. Pleasure is no refuge from trouble. It tempts to hopes that are delusive. No one is safe just because he feels himself happy. Cheerful people may be in as great danger as despondent ones. III. SONGS ARE TO SAVE THE SINGER. Type is made desolate utterly and eternally. The songs of her gay citizens are no more heard. Her very rocks are scraped bare, and the fisherman spreads his nets on her once populous places. Thus cities are doomed to irretrievable ruin. But it is not so with souls. There are restoration and redemption for individual men. At all events, though a dark shadow of mystery hangs over the grave, this is the case on earth. Now, it would be best for the singer to silence his old thoughtless song in the sober reflection of repentance. The silence may be a first step to better things. We are too noisy and too superficial. The hush of demonstrative life gives us an opportunity of hearing the still small voice of God. When our songs are silenced we may listen to the songs of the angels. Then that heavenly music may teach us to tune our harps to its higher melody and inspire our souls with new songs of redemption (Revelation 5:9). The princes of the sea. The Tyrians were a seafaring people on a large scale. Unlike the poor Philistines, who did not go beyond the fisherman’s simple toil, those adventurers swept the Mediterranean with their fleets, and even ventured to distant shores of the Atlantic. They had the advantages and the evils of a great maritime nation. I. THE PRINCES OF THE SEA RICHES, The merchants of Tyre were princes. Wealth was got by industry, daring, and enterprise. Thus the Tyrians anticipated the good fortune of the English. Prosperity is not often won except by means of energy and adventure. When the spirit that urges on daring attempts is enervated by luxury, the success that it once achieved is surely doomed. It is happy when that spirit is transformed into a higher character, and seeks for better returns than bales of merchandise. We cannot but feel that the voyages of the Beagle and the Challenger are nobler in this respect, as their aim was to gather treasures of knowledge. But better still is it when the command of the waters is used for the promotion of peace, the extension of liberty, and the check of the slave trade, and above all, the propagation of Christianity. II. THE PRINCES OF THE SEA UNITED RACES. In ancient times the Tyrians were the great link of connection between the East and the West. Through them the venerable civilization of Asia woke up the genius of Europe, as yet slumbering in unconscious barbarism. Tyre gave the alphabet to Europe. Thus she laid the foundation of Greek culture and started European literature on its wonderful course. She gave more than she took. Immense and untold good comes from the peaceful intercommunication of races. III. THE PRINCES OF THE SEA RAN GREAT RISKS. They trusted their wealth to the treacherous waves. The Merchant of Venice finds himself beggared by unexpected calamities. The greatest wealth is usually won by the most uncertain means, i.e. by foreign trade and home speculation. This is a warning to the prosperous not to put their trust in riches which so easily take wings and fly away. The fate of Tyre should drive us further to seek those better riches in the heavenly treasury, where neither moth nor rust corrupt, nor thieves break through and steal (Matthew 6:20). If even the princes of the sea were ruined, who can be satisfied to rest in the greatest earthly success? IV. THE PRINCES OF THE SEA LIVED LOW LIVES. Princes they were, but not saints. Their mercenary character was not hidden by all the splendor of their surroundings. In their gorgeous palaces, among their well-stocked bazaars, with their heavy-laden ships on many waters, they were the cynosure of every eye. Yet in God’s sight they were "miserable, and blind, and naked," for they were but mammon-worshippers. More enlightened than the Tyrian merchants, Englishmen will be guilty of greater sin and folly if they fall down and worship the same image of gold. BY J.R. THOMSON The jealousy of Tyre. It is a singular fact that, in his reproaches and censures directed against the states and tribes by which Israel was surrounded, Ezekiel does not confine himself to a condemnation of their idolatries and their vices and crimes generally, but refers especially to the attitude these peoples had taken towards his own countrymen, their land, and their metropolis. No doubt there was patriotism in this way of looking at matters. But the frequency and evident deliberateness of such references show that it was not mere personal and patriotic feeling which animated Ezekiel. He spoke as a religious teacher and as the prophet of the Lord; and he recognized, as underlying hostility to Israel, hostility to Israel’s God. It is observable that in the powerful and eloquent denunciation of Tyre’s offences, in the awful prediction of Type’s impending fate, which forms so interesting and instructive a portion of this book, Ezekiel puts in the very forefront of his indictment Type’s attitude towards Jerusalem, the Hebrew metropolis. Type’s jealousy of Jerusalem’s historic power, prosperity, and wealth, Tyre’s malicious delight in Jerusalem’s humiliation and fall, are adduced as reasons for the Divine displeasure, and for the execution of the sentence of Divine condemnation. The proud queen of the seas was to be smitten and deposed, not only because of her luxury, pride, and idolatry, but especially because of her jealousy and malevolence towards the beloved and chosen city of Jehovah. I. THE FACT UPON WHICH THIS WAS BASED, i.e. THE FORMER OF . According to the poetical language of the prophet, Jerusalem had been "the gate of the peoples." In the reign of Solomon especially, and to some extent subsequently, the metropolis of the Jewish people had been an emporium of commerce. Its situation in some degree fitted it to be the center of communication between the great Eastern countries, and Egypt on the south, and the Mediterranean and its traffic Westwards. We are not accustomed to think of Jerusalem in this light; but this verse in Ezekiel’s prophecies brings before our minds the unquestionable fact that there was a time when this city was a mart in which the surrounding nations were wont to exchange their produce and their commodities. II. THE TO WHICH THIS LED, i.e. IN THE OF . "She is broken," was the exulting exclamation of Type upon beholding the distress of her rival. That Jerusalem deserved her fate there is no room for doubting; yet it was not generous in Type thus to triumph over the misfortunes and calamities of her neighbor. The wealth and prosperity of the Jewish capital was about to end; the days of her glory were over; her streets were to be forsaken; the caravans of the merchants were no more to thread their way through the proud gates of the city. And in this change, in these disasters, Type rejoiced. III. THE HOPE WITH WHICH THIS WAS , i.e. THE OF THE OF TYRE. The Phoenician city anticipated that she would gain what Jerusalem was about to lose: "I shall be replenished, now that she is laid waste." The greatness, opulence, and renown of Tyre were such that it seems scarcely credible that her prosperity could be affected by anything which could happen to a small and inland capital such as Jerusalem. Yet it is evident that the Tyrian spirit was a spirit of selfishness, exclusiveness, and grasping. Nothing was too great for Tyre’s ambition, nothing too small to be beneath her notice and cupidity. IV. THE WHICH THIS . In what follows Ezekiel displays the pomp, splendor, and magnificence of the great seaport of Phoenicia; it is strange that he should put in the forefront of his address to Tyre this imputation of littleness. There is a reason for this; it may be that the prophet spoke, not only as a patriot who resented Type’s jealousy, but as a religious teacher for whom moral distinctions were all-important, and for whom a moral fault was of more consequence than all material splendor. V. THE WHICH THIS EXCITED IN THE MIND OF THE DIVINE KING AND JUDGE. "I," says God—"I am against thee, O Tyre!" The city which had envied and hated his own Jerusalem, the seat of his worship, and the metropolis of his chosen; the city which was pained by Jerusalem’s prosperity, and which rejoiced in Jerusalem’s fall,—incurred the indignation as well as the disapproval of the Most High. For dispositions were revealed discreditable to human hate, ire, and repugnant to Divine purity. Because Tyre was against Jerusalem, the Lord God was against Tyre.—T. Ezekiel 26:3-6 The fate of Type. From such obscure peoples as the Ammonites, Moabites, and Edomites, who—except for their occasional association with Israel—are quite aside from the world’s history, the prophet passes to deal with Tyre, one of the greatest and most commanding cities whose deeds and fame adorn the annals of mankind. The Ruler of men does not, indeed, allow the meanest to defy his authority with impunity; his sway extends to the most insignificant of peoples, of tribes. But on the other hand, the proudest and the mightiest are subject to his control, and, when rebellious and defiant, must feel the weight of his irresistible hand. I. THE OF TYRE. The elements of this greatness, the causes which conspired to produce it, were many and various. There may be noticed: 1. Its commanding maritime situation. Partly upon a rock, partly upon the mainland, Tyre sat—a queen. To the east, the north, the south, were countries which poured their produce into the Phoenician port; before her, to the west, were the waters of the great sea, upon whose shores lay the great states and cities of the ancient world. Tyre was thus the highway of the nations. 2. Its commerce. This was carried on with all the known countries accessible to the Tyrian fleets. Her supremacy upon the sea gave Tyre a foremost position among the nations; her adventurous mariners not only visited every port of the Mediterranean, they passed the Pillars of Hercules, and traded with "the islands of the West." 3. Its wealth. Every nation paid tribute to Tyre. The exchange, the mart, of the world, it acquired and retained riches scarcely equaled. 4. Its splendor—such as is described by Ezekiel—was the natural result of the opulence of its enterprising merchants and sea-captains. 5. Its political power was out of all proportion to its territory, its population; its alliance was sought, and its hostility was dreaded. II. THE ENEMIES OF TYRE. These were many and formidable. It is a sad symptom of human depravity that unusual prosperity should excite general dislike, jealousy, envy, and ill will. "Many nations came up against Tyre, as the sea causeth his waves to come up." But some of these adversaries Tyre could treat with derision or contempt. This was not so, however, with Babylon. A different type of civilization and national life was no doubt exhibited in the great kingdom of the East; but the population and armies of Babylonia were enormous, and the resources of the kingdom all but inexhaustible. When the King of Babylon turned his arms against Tyre, brave and powerful as was the regal city by the sea, there was no disguising the fact that the time of trial and of danger had come. III. THE SIEGE AND OF TYRE. It is matter of history that the prophet’s predictions were fulfilled. Nebuchadnezzar King of Babylon came up against Tyre, and, notwithstanding its boasted impregnability, laid siege to it, and directed against it all the vast military resources of his kingdom. For long years the siege was maintained. The besieged, having open communication by sea, were able to withstand the assaults of the enemy; and it was only the patience and indomitable perseverance of the Babylonians that gave them the final victory. IV. THE AND OF TYRE. A more striking and detailed prediction than this was never uttered; and never was prediction more strikingly and literally fulfilled. The downfall of Tyre was complete. The walls and towers of the city were broken down. The rock upon which she stood—a stronghold of defiance—was left bare and desolate. The nets of the solitary fisher were spread where magnificence and revelry had reigned. Tyre became a spoil to the nations. Her dependencies were vanquished and destroyed with her; in her they had trusted, in her favor they had basked, and in her ruin they were overwhelmed. The destruction and desolation were in awful contrast to the light and glory, the splendor and power, of bygone days. . The time of national greatness and prosperity is to any people a time of trial. Then especially does it behoove a nation to beware of pride and self-confidence. For the rebellious, contumacious, and ungodly there is assuredly retribution prepared. The King of all is God of hosts, and he never wants means and agencies to carry out his own righteous and judicial purposes. Resistance to God is vain; it can last but for a short time. And every nation must learn that the Lord is God alone.—T. Ezekiel 26:7-14 The besieging of Tyre. The fate foretold for the famous city is here related, so to speak, beforehand, with singular copiousness and exactness of detail. I. THE ENEMY—THE KING OF BABYLON. Tyre had many foes, but at most of them she could afford to laugh, for they had no power to carry their hostility into effect. But Nebuchadnezzar, the king of kings, was an enemy that none could despise. His power and his resources were such as to render him formidable even to the mightiest. Flushed with previous successes, confident in the irresistible force of his arms, this puissant monarch, in unconscious obedience to Divine behests, turned his sword against the proud mistress of the seas. II. THE HOSTILE ARMY AND THE OF WAR. Ezekiel describes, with the accuracy and minuteness of one who beheld it, the force which the King of Babylon directed against Tyre. We see the dreaded conqueror of the nations advance from the north-east "with horses, and with chariots, and with horsemen, and a company of much people." The undertaking was only possible to a power which commanded abundance of military resources, and which was able to bring up successive reinforcements, and to continue warlike operations through the changing fortunes and the long delays often incident to ancient campaigns. All that was necessary for his purpose, Nebuchadnezzar knew, before he commenced operations, that he could command. III. THE SIEGE. The several stages of this enterprise are described as by an eyewitness. First, engagements take place with the neighboring powers dependent upon and in alliance with Tyre. These are defeated, and their opposition is subdued. Then forts are constructed and a mount is raised from which the besiegers can direct their attack against the beleaguered city. Further, battering-engines are brought forward to play against the walls, and the towers are assaulted by the battle-axes of the besiegers. The dust raised by the galloping horses marks where the cavalry repel the sally from the garrison. The sights of warfare rise before the eye, its sounds salute and deafen the ear. Through long years these military maneuvers go forward with changing fortune; yet leaving the city weaker and less able, even with the open communication seawards, to sustain the siege. IV. THE ASSAULT, , AND . At length the fatal breach is made in the city wall, and we seem to see the victorious army rush forward to overpower the gallant but now disheartened defenders. The walls shake at the noise of the horsemen, the wagons, and the chariots, as the conquerors pour into the streets of the city. The conquering troops, mad with long-delayed success, ride over and cut down every armed man they meet, and even slay the defenseless inhabitants with the sword. The famous city, which had boasted itself invincible and impregnable, is taken and occupied by the Babylonian forces. V. THE AND . The riches and merchandise fall a prey into the hands of the victors, who are satiated with booty. The monuments of Tyrian pride and grandeur are leveled in the dust. The fortifications are demolished, the pleasant houses, luxurious abodes of merchant-princes, are pulled down, and the stone and timber are flung into the sea. Precious goods are appropriated or wantonly destroyed. As ever in warfare, so here, the spoils go to the conquerors, Vae victis! VI. THE AND WASTE. In those palaces and halls were once heard the songs of joy and of love, of feasting and of mirth—the strains of music vibrating from harp and lyre, and breathing from the tuneful flute. Now a mournful silence reigns, broken only by the cry of the sea-bird or the plash of the wind-smitten waves. In those harbors rode but lately the fleets laden with the commerce of the world, and Tyrian merchants gazed with pride upon their noble and richly laden argosies. Now the fisherman spreads his nets upon the deserted rocks, and looks wistfully over the forsaken roadsteads and the waste of waters where no sail curves before the wind or glitters in the sunshine. "The Lord has spoken it," and what he has said has come to pass. The Tyrian splendor and opulence were of this world, and they are no more. Sic transit gloria mundi!—T. Ezekiel 26:15-21 Glory departed. A more imaginative and pathetic picture than that painted in these words will scarcely be found in revelation, or indeed in all literature. The anticipation of Tyre’s destruction seems to have awakened all the poetry of the prophet’s nature. And no wonder; for never was a contrast more marked and more significant than that between Tyre in its grandeur and Tyre in its desolation. The isles shake with the resounding crash of the city’s fall. The groans of the wounded and the dying are heard afar. Princes exchange their splendor for trembling and astonishment. The city strong in the sea has fallen weak and helpless in the day of Divine judgment. And the seamen who were Tyre’s glory and security are no more to be found. Terror and trembling are upon those who dwell in the islands of the deep. Where Tyre reared herself in opulence, grandeur, and pride, the sea breaks upon the deserted rocks, and upon the ruins strewn in disorder by the lonely shore. The waters engulf the merchants, the seafaring men, and all those who minister to the pomp and pleasures of a wealthy and luxurious city. Tyre is as though it had not been; men seek the city, and it is not found. I. THE GRIEF AND OF THOSE WHO SHARED IN THE CITY’S AND , AND WHO LOSE AND SUFFER BY ITS FALL. Some survived the destruction of Tyre, to cherish the memory of days of wealth and feasting, haughtiness and boasting. Some escaped with life, but with the loss of all which to them made life precious. And others, who had brought their merchandise to the great Phoenician emporium, now found no market for the commodities they produced. For all such material loss gave sincerity and even bitterness to their mourning and woe. II. THE GRIEF AND OF THOSE WHO THE CITY’S , AND WHO WERE AND BY THE . Ezekiel himself was one of these. Even the conquerors could scarcely fail to feel the pathos of the situation, and to cherish some sympathy for the city whose splendor and power their arms had brought to an end. The ruin of Tyre was a loss to the nations of the world. Embodying, as the city did, the world-spirit, civic and commercial greatness, it must needs have awakened poignant feelings of desolation in the hearts of many who had no personal, material interest in Tyrian commerce. The lesson of the frailty and perishableness of earthly greatness, even if its moral side was missed, could not but impress the historical imagination. III. THE GRIEF AND OF THOSE WHO IN AFTER-TIME INQUIRE FOR THE CITY WHOSE AND ARE IN AND IN HISTORY. The traveler who, impelled by curiosity or by historical interest, seeks for the site of Tyre the magnificent, learns that every trace of the city has vanished. Some ruined, deserted cities, famous in story, leave behind them some ruin, some memorial, to which imagination may attach the traditions of the past. But for Tyre the traveler can only inquire from the waves that beat upon the shore, from the rocks where the fishermen spread their nets. "Though thou be sought for, yet shalt thou never be found again, saith the Lord God." IV. THE AND OF EARTH SUGGEST BY ETERNAL AND GLORY. Who can contemplate the ruin of such a city as Tyre without being reminded of "the city which hath foundations, whose Builder and Maker is God"? which the glory of God illumines with nightless splendor, and into which are brought the glory and honor of the nations?—T. BY J.D. DAVIES Ezekiel 26:1-6 Collision between man’s plans and God’s plans. Appearance is never a safe guide. It might seem to a carnal eye as if the downfall of Israel would bring worldly advantage to Tyre. But that prospect was soon overcast. Righteous obedience is the only safe guide to men. The path may be, for a time, rough and dark, yet it will bring us into a paradise of light. I. IS SIN. Nations have their vices as well as individual persons. If the leaders of a nation cherish evil purposes or pursue evil plans, unchecked by the subjects of the realm, the whole nation contracts guilt. Yet if one person or more, moved by better feelings, discountenances the national deed, that person is exculpated from the common blame, and shall be owned by God. The protection of Noah and his family, of Lot and his daughters, amid the general destruction, proves the fatherly care of God for individuals. The single grain in a heap of chaff shall be cared for by God. II. AN OFFENSE DONE TO A NATION IS AN OFFENSE AGAINST GOD. Tyre had rejoiced in Jerusalem’s overthrow. Instead of lamenting Israel’s sins, the people of Tyre had room only for one thought-their own selfish advantage. The trade of Jerusalem would flow to Tyre. This calamity in Israel would bring a talent or two of gold into the pockets of Tyrian traders. What base ground for jubilation! No matter what suffering or humiliation the Jews may endure, Tyre would add to the smart by taunt and triumph. But God is not deaf. Into his ears every sound of selfish boasting came. He weighs every thought and word of man in his balances of justice. That selfish taunt will not float idly on the summer gale. It is a grief to Jehovah, and he will repay. "The Lord executeth righteousness and judgment for all that are oppressed. In all human affairs, individual or national, God has a real interest. He will never be left out of the account. III. SELFISH PLANS ABE DOOMED TO REVERSE. Tyre had said, "I shall be replenished." God said, "I will make her like the top of a rock." Tyre had "reckoned without her host." Instead of security, she was to be inundated with invasion. Instead of wealth, there should be want. Instead of glory, desolation. Her selfish hope should burst like a bubble. The golden eggs she expected soon to be hatched proved to be the eggs of a cockatrice. Selfish greed is a bad investment. The desire to promote our national interests, to the injury of another nation, is not patriotism; it is selfish envy and pride. Triumph over another’s fall is base, is diabolic. IV. SECULAR LOSSES OFTEN BRING REAL GAIN. "They shall know that I am the Lord." This is a gain of the noblest kind—a gain that is abiding and permanent. Such knowledge is better than rubies. The bulk of men will not learn this lesson in the day of prosperity, but in the cloudy days of adversity, when all earthly good has vanished, the lesson stands out clearly before their eyes. Some earthly sciences are best learnt in the dark. This knowledge of God is best learnt in the dark hour of affliction. For when all human calculations have failed, and all human plans have collapsed, men are compelled to feel that an unseen hand has been working, an unseen Being has been presiding in their affairs. Of a truth, "the Lord reigneth."—D. A miracle of foreknowledge. False prophets discourse only in general terms and in ambiguous language. Their announcements may have the most contrary meanings. At best they are happy conjectures, fortunate guesses. But the prophecies of Scripture are like sunlight compared with such a phosphorescent flame. The clearness and fullness of these prophetic utterances can be accounted for only as a revelation from the omniscient God. I. DIVINE ARE ALWAYS IN THEIR . The predictions of pretentious men are usually trivial—the effect of a prurient curiosity. God’s revelations of the future are always concerned in the rebuke of sin and in the furtherance of righteousness. As in the manufacture of cordage in our Government arsenals a worsted thread of a distinct color runs through every yard of rope, so through all God’s dealings with men this principle of righteousness is ever prominent. What does not serve a righteous end is not of God. II. DIVINE ARE CLEAR IN THEIR . There is no ambiguity, no double meaning, here. No one is left in doubt whether the event to happen is to be favorable or unfavorable. No one is left in doubt what place or people is the subject-matter of the prophecy. In this case every circumstance is narrated with as much minuteness of detail as if it were a piece of history acted before the eye of the speaker. The place to be overthrown, its peculiar situation and structure, its former greatness and splendor, the name of the invader, all his military enginery and tactics, the steps by which he should proceed, and the extent of his triumph, are announced beforehand with a dearness and definiteness that can only come from a superhuman source. The contents of the prophecy are often so unlikely in themselves that no human foresight, however shrewd, would conceive such issues; and the fulfillment of such improbable predictions most plainly indicate the operation of a Divine mind. III. DIVINE ARE CERTAIN IN THEIR . "I the Lord have spoken it, saith the Lord." The true prophet of Jehovah is modest and self-oblivious. He does not speak in his own name. He keeps himself in the background. His object is to exalt his Master and to gain homage for him. The predictions of God always take effect. For with God there is no future. He sees things distant as though they were near. Looking along the vista of ages, he perceives how every event unfolds from preceding event. The history of men and of nations is, to his eye, drawn out in long perspective. And his word is the mightiest force in the universe. "He spake, and it was done;" "By the word of the Lord were the heavens made;" "By the breath of his lips shall he slay the wicked." IV. DIVINE ARE IN THEIR . Wherefore did God declare beforehand this coming suffering and disaster? Was it not enough to endure the calamity when the destined hour came? As the main design was to promote righteousness, this shall be done, if possible, in a way of mercy. The prediction would serve to instruct and console the Jews in captivity. It would be beneficial for them to be convinced that Jehovah ruled in all the affairs of men. If the prophecy reached the ears of the King of Babylon, it would serve a good purpose for him to know that he was a servant of the King of heaven, that his army was under the control of God, and that the success of his military expeditions depended on the good will of Jehovah. And if the prophecy should be repeated in the ears of the Tyriaus, who can tell that some among them may repent and opportunely escape from the catastrophe? To foreshadow the dread event is an act of kindness, which the humble and teachable would appreciate.—D. National disaster becomes a public lesson. The world of men is one, although nationalities are many. There is a thread of unity on which the separate jewels of humanity are strung. What affects one affects, in some measure, the whole. I. THERE IS MUTUAL OF NATIONS. Nations, like individuals, have been incarnations of selfishness. They have tried to aggrandize for self alone, but they have failed, and in most cases the failure has been a disaster. In respect to material property obtained through commerce, it is emphatically true that the prosperity must be shared by others. God will not allow any nation to retain every particle of its riches within itself. To be most prosperous, it must make others partakers of its wealth. The real welfare of one nation may be the welfare of all. Stable prosperity is diffusive. II. IS POWER. It brings position, honor, and extensive influence. The isles and lands with which Tyre traded held her in high repute. Many of the traders in other parts grew rich, gained powerful influence, became in their circles princes, and sat upon thrones. It is power, less potent than knowledge—power of an inferior sort—yet it is a perceptible power. It gives leisure for investigation and discovery. It can purchase stores of good. It can be converted into various forms of utility. III. KS VERY . It often awakens the envy and the cupidity of others. It germinates pride in its possessor, and not pride only, but also arrogance and oppressiveness. In the natural course of things reaction appears. The oppressed classes combine and rise. Offence given to another nation in a spirit of overbearing arrogance awakens resentment, provokes vengeance. The wealthy nation is over-confident in its security and in its natural defenses. But a little shrewdness or contrivance undermines every natural defense, or else confidence in men disappoints, and in an hour the fancied security is dissipated. IV. THE FALL OF ONE NATION IS A GRIEF TO MANY NATIONS. "They shall take up a lamentation for thee, and say, How art thou destroyed, that wast inhabited of seafaring men, the renowned city!" Some selfish peoples would rejoice that a rival and a menace was overthrown. But others would be plunged into profound grief. Their traffic would be diminished, perhaps destroyed. Still worse, if Tyre, so mighty, so well-defended, be overthrown, what security have we? The downfall of Tyre shook the foundations of other empires, shook the hearts of many thoughtful men. It was evident that every kind of material defense was a broken reed. V. TRUE LIFE IS THE ONLY TRUE GLORY. "I shall set glory in the land of the living." The only permanent life is a righteous life. Other life is ephemeral. This abides, this is eternal. Righteousness not only "exalts a nation," it consolidates and establishes it also. The" land of the living" is the empire of righteousness—the true holy land. The kingdom which is built on righteous principles is the kingdom of Christ. Every other kingdom has wood and hay and stubble intermixed with the gold and silver of sterling goodness. So far as righteous life prevails in any land on earth, so far will true and permanent glory abide there. All other foundations, all other defense, can and will be shaken.—D. BY W. JONES Ezekiel 26:1-21 The sin and doom of Tyre. "And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying," etc. I. THE SIN OF TYRE. "Son of man, because that Tyre hath said against Jerusalem, Aha! she is broken that was the gate of the peoples; she is turned unto me: I shall be replenished, now that she is laid waste." The sin which is here charged against Tyre is extreme and cruel selfishness. There is no evidence in this chapter that the Tyrians were animated by any hostile feelings towards the Jews, as the Ammonites, Edomites, and Philistines were. But Tyre was a great and prosperous commercial city, and the inhabitants thereof rejoiced in the destruction of Jerusalem because they thought that they should profit thereby. This is made quite clear in the verse before us. The Tyrians are represented as speaking of Jerusalem as "she that was the gate of the peoples." The plural expresses the fact, says the ’Speaker’s Commentary,’ "that many peoples passed through Jerusalem as the central place on the highway of commerce. This was eminently the case in the reign of Solomon, when for the time Jerusalem became the mart to which was gathered the trade of India and of the far East. The fame of its early greatness as the emporium of Eastern commerce still clung to Jerusalem, and this city, even in decadence, kept up enough of its original trade to be viewed with jealousy by Tyre, who owed her greatness to the same cause, and in the true spirit of mercantile competition exulted in the thought that the trade of Jerusalem would now be diverted into her markets." Their greed of gain had rendered them unfeeling and even cruel in their attitude towards their suffering neighbors, with whom in former times they had been in friendly relations. They rejoiced at the calamity of others because they believed it would contribute to their prosperity. They exulted in the downfall of others if it was likely to promote their own rise. This spirit is unbrotherly, selfish, mean, cruel. It is utterly opposed to the Divine will, and awakens the stern displeasure of the Almighty. Here is solemn admonition to persons, companies, societies, and nations, who would secure prosperity without regarding the means which they employ to do so. Are there not many today who care not who is impoverished if only they are enriched, who suffers if only they succeed, or who sinks provided that they rise? However their spirit may be tolerated or even approved by men, it is abhorrent unto God. II. THE OF GOD. 1. Its Author. "Therefore thus saith the Lord God; Behold, I am against thee, O Tyre, and will cause many nations to come up against thee, as the sea causeth his waves to come up." God himself in his providence brought upon Tyre the punishment of her extreme selfishness and cruel boastings against fallen Jerusalem. Ill fares it with any city which has the Lord against it. 2. Its instruments. "I will cause many nations to come up against thee … I will bring upon Tyre Nebuchadnezzar King of Babylon," etc. (Ezekiel 26:7). Nebuchadnezzar had conquered many kingdoms. He was a "king of kings," and the army which he led against Tyre was recruited from "many nations." He was the first instrument employed by God to punish Tyre for her sin. And ages afterwards, Alexander and his forces inflicted terrible sufferings and losses upon the people of the proud city. 3. Its nature. Several features of the punishment of Tyre are exhibited by the prophet. (1) Siege. "They shall destroy the walls of Tyre, and break down her towers … and he shall make forts against thee," etc. (Ezekiel 26:8-10). Nebuchadnezzar besieged insular Tyre for thirteen years. Very great must have been the miseries of the people during those weary years. (2) Spoliation. "She shall become a spoil of the nations … and they shall make a spoil of thy riches, and make a prey of thy merchandise," etc. (Ezekiel 26:12). The riches in which they had prided themselves, and in the hope of the increase of which they had exulted in the downfall of Jerusalem, would be seized and possessed by others. The beautiful houses of their merchant-princes would be destroyed and their city ruined. (3) Slaughter. "Her daughters which are in the field shall be slain with the sword … he shall slay thy people with the sword." The daughters in the field are the cities on the mainland which were dependent on Tyre, or submitted to her supremacy, with special reference, perhaps, to Palaetyrus, or Old Tyre, "the suburb of the insular Tyre, standing on the shore." We are not aware of any record of the extent of the slaughter by Nebuchadnezzar and his army. Probably it was very great. When Alexander besieged Tyre, fearful was the slaughter of the inhabitants thereof. "Besides eight thousand men slain in the attack, two thousand were crucified after the city was taken" (Kitto). (4) Complete and irretrievable overthrow. "They shall destroy the walls of Tyre, and break down her towers: I will also scrape her dust from her, and make her a bare rock," etc. (Ezekiel 26:4, Ezekiel 26:5,Ezekiel 26:14, Ezekiel 26:19-21). This part of the prophecy was not fully accomplished until centuries had passed away. Nebuchadnezzar, as we have said, besieged Tyre for thirteen years. He would be able soon to take Palaetyrus, on the mainland, which was dismantled, if not entirely destroyed, by him. Whether at the end of the thirteen years he took the island-city is uncertain. The suggestions of the ’Speaker’s Commentary’ on the point seem to us very probably correct: "Nebuchadnezzar was indeed determined not to leave this city, once the vassal of the Assyrian, independent, and persevered until Tyre gave in. Nebuchadnezzar may then have insisted upon his right, as a conqueror, of entering the island-city with his army; but the conquest was probably barren of the fruits he had expected so far as spoil was concerned (cf. Ezekiel 29:18), and Nebuchadnezzar, having asserted his majesty by reducing the city to vassalage, may have been content not to push matters further, and have willingly turned his forces in another direction." More than two centuries later, Alexander besieged Tyre. At that time the city "was completely surrounded by prodigious walls, the loftiest portion of which, on the side fronting the mainland, reached a height of not less than a hundred and fifty feet." The island on which it was built was nearly half a mile from the mainland. And as Alexander had no fleet, its situation made his task a difficult one. The difficulty was thus overcome: The harbor of Tyre to the north being "blockaded by the Cyprians, and that to the south by the Phoenicians," afforded Alexander an opportunity for constructing the enormous mole, or breakwater, which joined the island to the mainland. This mole was two hundred feet wide, and was composed of the ruins of Palaetyrus, the stones and the timber and the dust of which were thus laid in the midst of the waters (Ezekiel 26:12). Across the mole Alexander marched his forces, and soon made himself master of insular Tyre. Having done so, in addition to the ten thousand who were slain, thirty thousand of the inhabitants, including slaves, free women, and free children, were sold for slaves. But even after the Chaldean invasion under Nebuchadnezzar, Tyre" never regained independence, but was great and wealthy under Persian, Greek, and Roman masters …. It was never again a world-power, capable of raising itself again in its own might against the kingdom of God. In the present condition of Tyre we note the fulfillment of Ezekiel’s predictions. In A.D. 638 it formed part of the conquests of Khalif Omar, who, however, dealt leniently with the inhabitants, and the city for many years enjoyed a moderate degree of prosperity. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 27:2 Take up a lamentation for Tyrus. The dirge over the merchant-city that follows, the doom sic transit gloria mundi, worked out with a fullness of detail which reminds us of the Homeric catalogue of ships (’Iliad,’ 2:484-770), is almost, if not altogether, without a parallel in the history of literature. It can scarcely have rested on anything but personal knowledge. Ezekiel, we must believe, had, at some time or other in his life, trod the sinful streets of the great city, and noted the mingled crowd of many nations and in many costumes that he met there, just as we infer from Dante’s vivid description of the dockyards of Venice (’Inf.,’ 21.7-15) that he had visited that city. Apart from its poetic or prophetic interest, it is for us almost the locus classicus as to the geography and commerce of that old world of which Tyre was in some sense the center. We may compare it, from that point of view, with the ethnological statements in Genesis 10:1-32.; just as, from the standpoint of prophecy, it has to be compared with Isaiah’s "burden" against Babylon (Isaiah 13:1-22; Isaiah 14:1-32.), and with St. John’s representation of Rome as the spiritual Babylon of the Apocalypse (Revelation 18:1-24.). Ezekiel 27:3 We begin with the picture of the city, situate at the entry (Hebrew, entries), or harbors of the sea. Of these Tyre had two—the northern, known as the Sidonian; the southern, as the Egyptian. There she dwelt, a merchant of the peoples, that came, in the wider sense of the word (see Ezekiel 26:15), from the isles of the Mediterranean. I am perfect in beauty. The boast here put into the mouth of the city appears afterwards as the utterance of its ruler, or as applied to him (Ezekiel 28:2, Ezekiel 28:15-17). We are reminded of Genoa, la superba. Ezekiel 27:4 In the midst of the seas; literally, in the heart (Revised Version). The words were true of the island-city, but Ezekiel has already present to his thoughts the idealized picture of the city under the figure of its stateliest ship. The builders are ship-builders, and in the verses that follow we have a picture of the Bucentaur of the Venice of the ancient world. Ezekiel 27:5 Fir trees of Senti. The name appears in Deuteronomy 3:9 and Son 4:8 as Shenir; in 1 Chronicles 5:23 it is spelt as here. From Deuteronomy 3:9 we learn that it was the Amorite name for Hermon, as Sirion was the Sidonian name. In 1 Kings 5:10 Hiram King of Tyro appears as supplying Solomon with the fir and cedar timber mentioned here for the erection of his palace, the house of the forest of Lebanon (1 Kings 7:2). The fir tree was more commonly used for ships, the cedar for houses (Virgil, ’Georg.,’ 2.444). The Hebrew for "boards" is unique in its form as a plural with a dual form superadded to indicate that each plank had its counterpart on the other side of the ship. Ezekiel 27:6 The high plateau of Bashan, the region east of the sea of Galilee and the Jordan, now known as the Hauran, was famous then, as it is now, for its oak forests and its wild cattle (Psalms 22:12). The company of the Ashurites, etc.; better, with the Revised Version, they have made thy benches of ivory inlaid in boxwood. The Authorized Version follows the present Hebrew text, but the name of the nation there is not the same as that of the Assyrians, and corresponds with the Ashurites of 2 Samuel 2:9—an obscure tribe of Canaanites, possibly identical with the Geshurites. A difference of punctuation or spelling (Bithasshurim for Bath-asshu-rim) gives the meaning which the Revised Version follows; thasshur being used in Isaiah 41:19 and Isaiah 60:13 for the box tree, or perhaps cypress, or larch, as forming part of the glory of Lebanon. The use of ivory in ship or house building seems to have been one of the arts for which Tyre was famous. So we have the ivory palace of Ahab, after he had married his Sidonian queen (1 Kings 22:39) and those of the monarch who had married a Tyrian princess in Psalms 45:8 (see also Amos 3:15). For the use of such inlaid wood in later times, see Virgil, ’AEneid,’ 10:137. Either the ivory or the wood is said to come from the isles of Chittim. The word was about as wide in its use as the "Indies" in the time of Elizabeth. Josephus (’Ant.,’ 1.6. 1) identifies it with Cyprus, which perhaps retains a memorial of it in Citium. The Vulgate, as in Numbers 24:24, identifies it here with Italy, and in Daniel 11:30 translates the "ships of Chittim" as trieres et Romani, while in 1 Macc. 1:1, it is used of Greece as including Macedonia. In Genesis 10:4 the Kittim appear as descended from Javan, i.e. are classed as Greeks or Ionians. The ivory which the Tyrians used probably came from Northern Africa, and may have been supplied through Carthage or other Phoenician colonies. A supply may have come also from Ethiopia through Egypt, or from the Red Sea ports, with which the Phoenicians carried on a trade with Arabia. Inlaid ivory-work, sometimes in wood, sometimes with enamel, is found both in Egyptian and Assyrian remains (’Dict. Bible,’ s.v. "Ivory"). Ezekiel 27:7 For the fine linen of Egypt, the Byssus famous in its commerce, see Genesis 41:42; Exodus 26:36. This, which took the place of the coarse canvas of the common ships, was made more magnificent by being embroidered with purple or crimson, with gold borders. The ship of Antony and Cleopatra had purple sails, which, as they swelled out with the wind, served as a banner. The ancient ships had no flags or pennons. So the Revised Version renders, of fine linen, was thy sail, that it might be to thee for an ensign. The word for "sail" in the Authorized Version is rendered" banner" in Psalms 60:4; Isaiah 13:2, and "ensign" in Isaiah 11:12. The isles of Elishah. The name appears in Genesis 10:4 as one of the sons of Javan. It has been identified, on the ground chiefly of similarity of sound, with Ells, Hellas, or AEolia. Laconia has been suggested as being famous for the murex which supplied the purple dye. The Targum gives Italy. Sicily also has been conjectured. The murex is common all over the Mediterranean, but Cythera and Abydos are named as having been specially famous for it. Probably, as in the case of "Chittim," the word was used with considerable latitude. The latter clause of the verse describes the awning over the deck of the queenly ship. Was Ezekiel describing what he had actually seen in the state-ship of Tyro? Ezekiel 27:8 The two cities are named as tributaries of Tyro from which she drew her sailors, the Tyrians themselves acting as captains and pilots. Zidon (now Saida) is named in Genesis 10:15 as the firstborn of Canaan, and was older than Tyre itself (Isaiah 23:2, Isaiah 23:12). Arvad is identified with the Greek Aradus, the modern Ruad, an island about two miles from the coast, about two miles north of the mouth of the river Eleutheros (Nahr-el-Kebir). It is scarcely a mile in circumference, but was prominent enough to be named here and in Genesis 10:18; 1 Chronicles 1:16. Opposite to it on the mainland was the town of Antaradus. For mariners, the Revised Version gives rowers. Ezekiel 27:9 The ancients of Gebal. The word is used in the sense of "elders" or "senators," the governing body. Gebal, for which the LXX. gives Biblii, is identified with the Greek Byblus. The name appears in Psalms 83:7 in connection, among other nations, with Tyre and Asshur, as allied with them against Israel; in Joshua 13:5 as near Lebanon and Hermon; in 1 Kings 5:18 (margin Revised Version) as among the stonemasons who worked with Hiram’s builders. Byblus was situated on an eminence overlooking the river Adonis between Beirut and Tripoli. Its modern name, Gebail, retains the old Semitic form, and its ruins abound in marble and granite columns of Phoenician and Egyptian workmanship. The work of the caulkers was to stop the chinks of the ship, and the men of Gebal appear to have been especially skilful in this. We note that the metaphor of the ship falls into the background in the latter clause of the verse, and does not appear again. Ezekiel 27:10 Persia. The name does not meet us in any Old Testament book before the exile, Elam taking its place. It was just about the time that Ezekiel wrote that the Persians were becoming conspicuous through their alliance with the Modes. So we find it again in Ezekiel 38:5; Daniel 5:28; Daniel 8:20; 2 Chronicles 36:20, 2 Chronicles 36:22; Ezra 1:1; Ezra 4:5; Esther 1:3. Here they are named as mercenaries in the Tyrian army. Lud. The LXX. and the Vulgate, led by the similarity of sound, give Lydians. In Genesis 10:13 the Ludim appear as descendants of Mizraim, while Lud in Genesis 10:22 is joined with Elam and Asshur as among the sons of Shem. Its combination with "Phut" (i.e. Libya) here and in Jeremiah 46:9 is in favor of its referring to an African nation (comp. also Ezekiel 30:5; Isaiah 66:19). Phut. Both the LXX. and the Vulgate give Libyans. In Genesis 10:6 the name is joined with Cash and Mizraim. The Lubim (Libyans) are named as forming part of Shishak’s army in 2 Chronicles 12:3; 2 Chronicles 16:8, and in Nahum 3:9 and Jeremiah 46:9 as closely allied with the Egyptians. Ezekiel names Phut again as sharing in the fall of Tyre (Ezekiel 30:5), and as serving in the army of Gog (Ezekiel 38:5). Mr. R. S. Peele is inclined to identify them with the Nubians. Ezekiel 27:11 (For Arvad, see Ezekiel 27:8.) Gammadim. The LXX. translates "guards" (φύλακες); the Vulgate, Pygmies, probably as connecting the name with Gamad (equivalent to "a cubit"). The Targum gives "watchmen;" Gesenius, "warriors:" Hitzig, "deserters." The name probably indicates that they were the flower of the Tyrian army—the life-guards (like the "Immortals" of the Persians) of the merchant-city. On the whole, we must leave the problem as one that we have no data for solving. The grouping with Arvad, however, suggests a Syrian or Phoenician tribe. They hanged their shields. The custom seems to have been specially Phoenician. Solomon introduced it at Jerusalem (So Ezekiel 4:4). The sight of the walls thus decorated, the shields being sometimes gilt or painted, must have been sufficiently striking to warrant Ezekiel’s phrase that thus the beauty of the city was "made perfect" by it. The custom reappears in 1 Macc. 4:57. Ezekiel 27:12 Tarahish. The description of the city is followed by a catalogue raisonnee of the countries with which she traded. Here we are on more certain ground, there being a general consensus that Tarshish, the Greek Tartessus, indicates the coast of Spain, which was pre-eminent in the ancient world for the metals named (Jeremiah 10:9). The ships of Tarshish (1 Kings 22:48; Isaiah 2:16) were the larger merchant-vessels that were made for this distant traffic. Like all such names, it was probably used with considerable latitude, and it is worth noting that both the LXX. and the Vulgate give Carthaginians. Probably the chief Phoenician colonies in Spain, notably, of course, Carthago Nova, were offshoots from Carthage, in which, by the way, we trace the old Hebrew Kirjath (equivalent to "city"). Traded in thy fairs; better, with the Revised Version, traded for thy wares; i.e. they bartered their mineral treasures for the goods brought by the Tyrian merchants. The same Hebrew word appears in Ezekiel 27:14, Ezekiel 27:16, Ezekiel 27:19, Ezekiel 27:22, Ezekiel 27:23, but is not found elsewhere in the Old Testament, and may have been a technical word in Tyrian commerce. The LXX. gives ἀγορά; the Vulgate, nundinae, which seems to have suggested the Revised Version. Ezekiel 27:13 Javan (father of Elishah, Tarshish, Kittim, and Dodanim, and son of Japheth, Genesis 10:2, Genesis 10:4) stands generically for Greece, and probably represents Ionia. Tubal and Meshech are sons of Japheth in Genesis 10:2, and are always grouped together, except in Psalms 120:5, where Meshech appears alone, and in Isaiah 66:19, where Tubal is named, but not Meshech. In Ezekiel 32:26 they are associated with Elam and Asshur (Assyria); in Ezekiel 38:2, Ezekiel 38:3 and Ezekiel 39:1 with Gog. The two names probably represented the tribes on the southeast coast of the Black Sea. Here the chief traffic was in slaves, the Tyrian traders probably buying them in exchange for their manufactured goods, and selling them to the cities of Greece as well as Phoenicia. In Greek history the names appear as Tibaroni and Moschi (Herod; 3.94; Xenophon, ’Anab.,’ 5.5. 2, etal.). In Joel 4:6 Tyriaus are represented as selling Israelites as slaves in Greek cities (Hebrew "sons of Javan"). Thrace and Scythia were at all times the chief countries from which Greece imported her slaves. Vessels of brass. Here, as throughout the Old Testament, we should read "copper," the mixed metal which we know as "brass" not Being known to ancient metallurgy. Copper-mines were found near the Caucasus, and Euboea was also famous for them. The region was also noted for its iron. Ezekiel 27:14 Togarmah. The name appears in Ezekiel 38:6 as an ally of Gog, in Genesis 10:3 as a son of Gomer. Jerome identifies it with Phrygia, others with Cappadocia, but there is a wider consensus for Armenia, which was famous for its horses and mules (Xenophon, ’ Anab.,’ 5. 34; Strabo, 11.14. 9; Herod; 1.194). Ezekiel 27:15 The men of Dedan. The name occurs again in Ezekiel 27:20, and has already met us in Ezekiel 25:13 (where see note). Here the words probably refer to the many isles of the Persian Gulf or the Red Sea. So the ships of Solomon and Hiram—ships of Tarshish (name used generically for merchant-vessels)—brought ivory among their other imports, starting from Ezion-Geber (1 Kings 9:26; 1 Kings 10:22). Ebony came from Ethiopia and India. Virgil, indeed, names the latter country as the only region which produced it (’Georg.,’ 2.115). Ceylon is at present one of the chief sources of supply. The LXX. curiously enough gives Rhodians, the Hebrew letters for d and r being easily mistaken by copyists. Ezekiel 27:16 Syria; Hebrew, Aram. The LXX. which gives ἀνθρώπους, seems to have read Adam (equivalent to "man"), another instance of the fact just referred to. And this has led many commentators (Michaelis, Ewald, Hitzig, Furst) to conjecture, following the Peshito Version, that Edom must have been the true reading. As regards the products named, we know too little of the commerce of Edom to say whether it included them in its exports, and the fact that the broidered work of Babylon had been famous from of old (Joshua 7:21), and that it was also the oldest emporium for precious stones, may be urged in favor of the present reading, and of taking Aram in its widest sense as including Mesopotamia. On the other hand, the mention of onyx, sapphire, coral, pearls, topaz, in Job 28:16-19, the local coloring of which is essentially Idumaean, supports the conjectural emendation. Emeralds (comp. Exodus 28:18). Some writers identify it with the carbuncle. It meets us again in Ezekiel 28:13. The fine linen (butz) is different from that of Eze 28:7 (shesh) and appears only in the later books of the Old Testament (1 Chronicles 4:21; 2 Chronicles 3:14; Esther 1:6, etal.). It was probably the byssus of the Greeks, made of cotton, while the Egyptian fabric was of flax. Coral. The Hebrew (ramoth) occurs only here and in Job 28:18. "Coral" is the traditional Jewish interpretation, but the LXX. transliterates, and the Vulgate gives secure. Agate is found here and in Isaiah 54:12, and has been identified with the ruby or carbuncle. In Exodus 28:19 and Exodus 39:12 the English represents a different Hebrew word. Ezekiel 27:17 Judah and the land of Israel. The narrow strip of land occupied by the Phoenicians was unable to supply its crowded population. It was dependent on Israel for its corn and oil and the like in the days of Solomon (1 Kings 5:9-11) and continued to be so to those of Herod Agrippa (Acts 12:20). Minnith appears in Judges 11:33 as a city of the Ammonites near Heshbon, and the region of Ammon was famous for its wheat (2 Chronicles 27:5). Minnith wheat probably fetched the highest price in the Tyrian markets. Pannag is found here only. The versions, Targum, LXX; give "ointments" (μύροι), Vulgate, balsam. Most modern commentators take it as meaning sweetmeats, the syrup of grape-juice, possibly something like the modern rahat-la-koum of Turkish commerce. Possibly, like Minnith, it may have been a proper name the significance of which is lost to us. Honey was at all times one of the famous products of Palestine (Judges 14:8; 1 Samuel 14:27; Psalms 19:10; Exodus 33:3). Ezekiel 27:18 Damascus. The chief expert of the great capital of Syria was the wine of Helbon. The name occurs only here in the Old Testament. The LXX. gives Chel-ben; the Vulgate, as if it described the quality of the wine, vinum pingue. It has been identified with Aleppo and with Chaly-ben, but both of these places are too remote from Damascus, and Mr. J. R. Porter (’Dict. Bible,’ s.v.) finds it in a place a few miles from Damascus, still bearing the name, and famous as producing the finest grapes in Syria. Strabo names the wine of Chalybon as the favorite drink of the Persian kings, and Athenaeus (Ezekiel 1:22) says the same of the wine of Damascus. The name appears in Egyptian monuments in conjunction with Kedes, as a Hittite city, and Brugsch (’Geogr. AEgypt.,’ 2:45) agrees with Porter as to its position. White wool. The adjective has been taken as a proper name (Smend) "wool of Zachar,’ the region being identified with Nabatheaea, which was famous for its sheep. The LXX. gives "wool of Miletus," the city most famous in Greek commerce for its woollen fabrics. Ezekiel 27:19 Dan also; Hebrew, Vedan. The Authorized Version, following the Vulgate, takes the first syllable as the common conjunction "and;" but no other verse in the chapter begins in this way, and the Revised Version is probably right in giving the Hebrew word as its stands. Dan, it may be added, was hardly likely to have been singled out of all the tribes after the mention of Judah and Israel, especially as it had shared in the exile of the ten tribes. Smend identifies it with Waddan, between Mecca and Medina, or with Aden. Javan, too. already named in Ezekiel 27:13, can scarcely here be Greece, though it may possibly refer to Greek traders. It also has been identified conjecturally with an Arabian city. The words, going to and fro, have been rendered "from Uzal" (Genesis 10:27), the ancient name of the capital of Yemen, in Arabia; or, as in the Revised Version, with yarn. The bright iron describes the steel used for sword-blades, for which Yemen was famous. Cassia (Exodus 30:24; Psalms 45:8) and calamus (Exodus 30:23; So Exodus 4:14) both belong to the class of perfumes for which Arabia was famous. It is probably the Acorns fragraas, the "sweet cane" of Isaiah 43:24; Jeremiah 6:20. Ezekiel 27:20 Dedan (see Ezekiel 27:15). Here probably we have another portion of the same race. The precious clothes for riding (Revised Version) were probably of the nature of the carpets used then as now as saddle-cloths—the ephippia of the Greeks—in Persia and other parts of Asia. Compare "ye that sit on rich carpels," in Judges 5:10 (Revised Version). So the Vulgate, tapetibus ad sedendum. The LXX. gives κτήνηἔκλετα, as though it referred to horses. Ezekiel 27:21 Arabia. The word, commonly in connection with Dedan, is used in the limited sense which attaches to it in the Old Testament (2 Chronicles 9:14; Isaiah 21:13; Jeremiah 25:24)for the tribes of what in Greek and Roman geography were known as Arabia Deserts. Kedar. The name (equivalent to "black-skinned") appears as that of the second son of Ishmael (Genesis 25:13). The black tents of Kedar (Psalms 120:5; So Psalms 1:5) indicate a nomadic tribe of the Bedouin type, famous, as in Isaiah 60:7 and Jeremiah 49:28, Jeremiah 49:29, for their flocks of sheep and camels. They appear, also, as having cities and villages in Isaiah 42:11. The name is used in later rabbinic writings for all the inhabitants of Arabia. Ezekiel 27:22 Sheba. The Sabaea of the Greeks. It is applied, in Genesis 10:7 and 1 Chronicles 1:9, to a grandson of Cush; in Genesis 10:28 and 1 Chronicles 1:22, to a son of Joktan; and in Genesis 25:3 and 1 Chronicles 1:32, to a grandson of Abraham. Geographically, in Ezekiel’s time it probably included the South-Arabian region, that of Yemen, or Arabia Felix, and was famous, as in the history of the Queen of Sheba, for its gold, gems, and spices (1 Kings 10:1, 1 Kings 10:2; Psalms 72:10, Psalms 72:15). Raamah. Named in Genesis 10:7 as father of the Cushite Sheba, and probably, therefore, connected with it ethnologically and geographically. The chief of all spices had probably a technical name, like the "principal spices" of Exodus 30:23 and So Exodus 4:14 for the genuine balsam, the product of the Amyris opobalsamum, which is found between Mecca and Medina. The precious stones includes onyx, rubies, agates, and cornelians found in the mountains of Hadramant, and the jaspers and crystals of Yemen. In the Rhammanitae, mentioned by Strabo as a Sabaean tribe (16:782), we have, perhaps, a survival of the old name. Ezekiel 27:23 Haran and Canaeh, etc. From Arabia we pass to Mesopotamia. Haran (Genesis 11:31) stands for the Carrhae of the Romans, situated at the point where the old military and commercial roads bifurcated Cowards Babylon and the Delta of the Persian Gulf in the one direction, and Canaan in the other. It appears in Genesis 24:10 and Genesis 29:4 as the city of Nahor, in Mesopotamia (Aram-Naharaim, equivalent to "Syria of the two rivers"), or, more definitely, in Parian-Atom, which lies below Mount Masius, between the Khabour and the Euphrates. It is famous in Roman history for the defeat of Crassus by the Parthians. Caaneh. The eastern of the two roads just mentioned ran on to Calneh (of which Cauneh is a variant), named in Genesis 10:10 as one of the cities built by Nimrod. It is probably represented by the modern Niffer, about sixty miles southeast of Babylon. It is named in Isaiah 10:9 in connection with Carehemish, in Amos 6:2 with Hamath the great, as conquered by the Assyrians. It has been conjecturally identified by the Targum and other ancient writers with Ctesiphon, but (?). Eden; spelt differently in the Hebrew from the Eden of Gen 2:8. It is probably identical with the Eden near Thelassar (Td. Assar) of Isaiah 37:12 and 2 Kings 19:12, where, as here, it is connected with Haran as among the Assyrian conquests. Its site has not been determined, and it has been placed by some geographers in the hill-country above the Upper Mesopetamian plains; by others near the confluence of the Tigris and Euphrates. The position of the Eden of Amo 1:5, near Damascus, points to a Syrian town of the same name. The merchants of Sheba. The recurrence of the name after the full mention of the people in Verse 22 arises probably from the fact that they were the carriers in the commerce between the Mesopotamian cities just named and Tyre. Asshur. The name may stand (Smend), as it commonly does, for Assyria as a country; but its juxtaposition with the names of cities has led some geographers to identify with a city Sum (Essurieh) on the west bank of the Euphrates, above Thapsacus (the Tiphsah of 1 Kings 4:24), and on the caravan-route which runs from Palmyra (the Tadmor of 2 Chronicles 8:4) to Haran. Chilmad. The name is not found elsewhere. The LXX. gives Charman, a town near the Euphrates, mentioned in Xenophon, ’Anab.,’ 1.5. 10, as Charmaude. It can scarcely have been a place of much general note, but may have had some special reputation which made it prominent in Tyrian commerce. Ezekiel 27:24 In all sorts of things; better, with the Revised Version, in choice wares. Hebrew, articles of beauty; or, as in margin of the Authorized Version, "excellent things." The words have been variously interpreted, (1) by Ewald, as "suits of armor;" (2) by Keil, as "stately dresses;" by Havernick, as "works of art" generally. The description in detail that follows is so vivid as to give the impression that Ezekiel had seen the merchants of Sheba unloading their camels and bringing out their treasures as they arrived at Tyro. The blue clothes (wrappings of blue, as in the Revised Version) were the purple robes of Babylon, which were famous all over the world. The words that follow are somewhat obscure, but are probably rightly translated by Keil, "embroidered of twisted yarn, in-wound, and strong cords for thy wares." The yarn may have been used for the cordage of the Tyrian ships. The words, made of cedar, are in this rendering taken as an adjective, equivalent to "firm" or "strong" (so Furst). Ezekiel 27:25 The verse beaus a new section, and glides back into the original metaphor of the ship, as in Ezekiel 27:4-9. The ships of Tarshish are used generically for merchant-ships. The catalogue of the commerce ends with Ezekiel 27:24, and the more poetic imagery reappears. It was, as centering in herself all that they brought to her that the merchant-city was very glorious in the midst of the waters. For sing of thee, read, the ships of Tarshish were thy caravans (Revised Version). The word has also the sense of "wall," as in Jeremiah 5:10 and Job 24:11; and this, describing the ships as the "wooden wails" of Tyre, gives a tenable sense here. Ezekiel 27:26 Thy rowers have brought thee. The metaphor goes on its course. The state-ship is in the open sea, and the east wind, the Euroclydon of the Mediterranean (Acts 27:14), blows and threatens it with destruction (comp. Psalms 48:7). In that destruction all who contributed to her prosperity were involved. The picture reminds us of the description of the ship of Tarshish in Jonah 1:4, Jonah 1:5. The city shall be left, in that terrible day, in the heart of the seas (Revised Version). Ezekiel 27:28 The suburbs. The word is so translated in Ezekiel 45:2, and Ezekiel 48:17, and is used of the pasture-lands round the cities of refuge in Numbers 35:2. Here it is probably used in a wider sense for the coast-lands of Phoenicia, or even for the "waves" that washed the shores of the island-city. The Vulgate gives classes (equivalent to "fleets"). Ezekiel 27:29-31 And all that handle the oar, etc. The picture is, perhaps, figurative. As Tyre itself was the great state-ship, so the other ships may stand for the other Phoenician cities that beheld her downfall. Looking to the picture itself, it presents the rowers and others as feeling that, if the great ship had been wrecked, there was little hope of safety for them, and so they leave their ships and stand on the coast wailing. (For casting dust, as a sign of mourning, see Joshua 7:6; 1 Samuel 4:12; Job 2:12, et al.; for "wallowing in the dust," Jeremiah 6:26; Jeremiah 25:34; Micah 1:10-16. For the "baldness" and "sackcloth" of Verse 31, see Ezekiel 7:18.) Ezekiel 27:32 As in other instances of extreme sorrow, the inarticulate signs of grief pass after a time into spoken words. What city is like Tyrus, etc.? What parallel can be found in the world’s history, either for her magnificence or her fall? The shipwreck of her fortunes (we are still in the region of the prophet’s metaphors) would be utter and irretrievable. A lamentation for Tyre. In the previous chapter the prophet denounced judgment on Tyre; in this chapter he utters a lamentation over the doomed city. The one is in the spirit of vengeance, the other in the spirit of sympathy. The prophet thus reveals to us two elements in the Divine treatment of sin—first the wrath that punishes, then the tenderness that commiserates. I. TYRE IS IN A . At present she is wealthy and prosperous. But the prophet looks into the future and sees her doom approaching. Therefore he sings her funeral dirge while the thoughtless city still revels in luxury. Christ uttered his lament over Jerusalem before a shadow of approaching calamity had fallen on the wicked city. 1. It is lamentable to be living under a doom of destruction. In ignorance, unbelief, or carelessness, men enjoy life although they are guilty of sins that must bring down the wrath of Heaven. "As in the days that were before the Flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark" (Matthew 24:38). But to thoughtful spectators such unseemly gaiety is only a source of profound distress. Surely if men would but look up, the sword of Damocles above their heads should arrest the untimely mirth. It is fearful for the wise to be lamenting over the approaching fate which the foolish will not perceive. 2. It is more lamentable to be living in the sin that deserves this doom. Sin is worse than its punishment. Whatever men may believe about the future, the present case of the sinner is most deplorable. If he glories in his shame, that shame is only the more lamentable. The most wretched condition of the prodigal son is that before he has come to himself, when he revels insanely in his degradation. II. THE OF TYRE EXCITES IN THE SERVANT OF GOD. Ezekiel does not merely threaten vengeance, he bewails the ill-fated city. It was the crowning fault of Jonah that he had no pity for Nineveh (Jonah 4:1). No one is fit to speak of future punishment who is not moved to tenderness by a contemplation of its woes. A harsh denunciatory style is not in harmony with the example of Hebrew prophecy, much less does it agree with the New Testament model. 1. Sin should not destroy pity, but excite it. Jerusalem was most wicked; therefore Christ wept (Luke 19:41). 2. The heathen call for our commiseration. Missionary enterprises are founded on two great motives—the claims of Christ, and the pitiable condition of the Christless. Human brotherhood should excite sympathy for the condition of the most remote. This was here seen in Judaism; much more is it to be looked for in Christianity. 3. We should be most concerned at the sin and danger of our friends. Tyre was an old ally of Israel. If the Jews had been more faithful, possibly the Phoenicians might have been saved. Our negligence may be to blame for the fate of our friends. III. THE FOR TYRE DID NOT SAVE THE CITY. 1. Lamentation will not save without repentance. The fear of future punishment will not give a means of escape from that punishment. We must go farther to a confession of sin and a desire for a better life. 2. The lamentation of others will not save the impenitent. Ezekiel’s elegy did not deliver Tyre. Even Christ’s tears did not save Jerusalem. 3. The cross of Christ is the supreme condition of salvation. Our own tears, a prophet’s tears, even Christ’s tears, will not save. But Christ’s death brings deliverance for all who will have it, by atoning for sin and reconciling the sinner to God. When no prophet’s lamentation will move the hardened sinner, the sight of Christ on the cross dying for him should melt him to penitence. (last clause, "Thou hast said, I am of perfect beauty") AEstheticism as a religion. The craze for aestheticism has been exalted into the creed of a new religion. It is well so see once for all what this means, and how hollow, foolish, and fatal are its pretensions. I. AS A IS THE WORSHIP OF BEAUTY. 1. It is more than the enjoyment of beauty, which is innocent and even helpful to a right appreciation of God’s wonderful works. Beauty implies harmony and refinement; it excludes everything harsh and coarse. So far it is good. 2. AEstheticism is more than the effort to produce beauty. This aim of art is good. 3. It is more also than the consecration of beauty to the service of religion. This is right; we should bring our best to God; religion should be honored with the homage rendered to it by art. 4. But aestheticism as a religion makes an idol of the sacrifice, by putting the beauty, which should be enlisted in the service of God, in the place of God himself. It is bowing the knee to beauty. It sees nothing higher than the perfection of grace and color and melody. This is as much idolatry as the Hottentot’s adoration of a hideous fetish. II. AS A MAY BE JOINED TO THE ERRORS. The beautiful is not always the true. There are lovely lies and there are ugly truths. By exalting the idea of the beautiful above all else, we sacrifice truth wherever the two do not agree. Thus the sterner facts of life are ignored and its less attractive duties left out of account. III. AS A RISKS . It is satisfied with something lower than the beauty of holiness. If it rose to the celestial beauty, it could not afford to discard goodness, for all beauty that admits evil is corrupted with moral ugliness; but this is not perceived by the religion of aestheticism. Therefore there is a degradation of the very idea of beauty. Too often this is in danger of falling even lower, till Beauty becomes a tempter to sin. IV. AS A WILL NOT SATISFY THE SOUL. A man cannot live on the perpetual contemplation of a lily. Too much beauty cloys. The soul needs the sustenance of solid truth. It requires inward spiritual grace. In the hour of temptation and in the season of great sorrow the religion of beauty utterly fails. It may charm the sentimental; it has no spell for the suffering; it cannot save the fallen; it has no evangel. V. AS A CANNOT AVERT RUIN. Tyre was proud of her beauty and confident in it. But this was only a piece of senseless self-deception. Her imposing palaces did not keep back the invader; they rather invited his ruthless armies. She found no security in the vain boast, "I am of perfect beauty." There is no redemption in aestheticism. The sinner will not find here any refuge from the doom of his guilt. It would be a poor diet for unfallen angels; for fallen men it is assuredly no healing balm. Beauty has been brought down to shame and suffering. No culture of art or literature will lift the refined mind out of the danger that threatens "the common herd" of sinners. Cultured and rough people must come through the same strait gate of penitence and walk the same narrow way of the footsteps of Christ if they would hope for salvation. The slave-trade. Among the wares that the Phoenicians imported into Asia were Greek slaves. "With the persons of men … did they trade for thy wares" from Javan and elsewhere. Thus early have we a picture of that hideous traffic in human flesh which is desolating the continent of Africa in our own day. I. THE SLAVE-TRADE IS CARRIED ON TO A EXTENT. This is no small evil. Every traveler into the interior of Africa writes of its wide prevalence; Whole provinces, vast regions as big as European kingdoms, are completely wrecked and depopulated. We are here face to face with one of the most gigantic evils of the human race. II. THE SLAVE-TRADE IS CRUEL. There is cruelty in the very seizing of innocent human beings, depriving them of their liberty, tearing them from their families, driving them from their native villages, and exporting them to foreign countries, there to live in perpetual bondage. But, the manner in which this process is carried out aggravates the cruelty of it immensely. No proper provision is made for the transport of great companies of men, women, and children through vast regions of African forest to the coast, and thence by sea to their destination. By far the larger portion of the stolen victims perish on the way, after suffering piteously. III. THE SLAVE-TRADE IS AN OUTRAGE ON . All slaves are our fellow-men. The Greek slaves of antiquity were higher in race than their captors. But we have no reason to believe that they were treated so cruelly as the African slaves are treated by the Arabs. The modern slaves are lower in civilization than their captors—they cannot Be lower in morals. But it is the more shameful that a powerful people should oppress these children of nature. They are human, and God "hath made of one blood all nations of men" (Acts 17:26). Mankind is insulted in the person of the slaves and degraded to the level of devilry in that of their hunters. IV. THE SLAVE-TRADE IS A WRONG IN THE SIGHT OF HEAVEN. The notion that the Arabs are civilizing Africa, and even preparing for Christianity by leading the native people out of their heathen darkness to the belief in one God and the higher life of Mohammedanism, is not encouraged by the reports of those who have witnessed what is happening on the spot. On the contrary, the enforced conversion of whole tribes who are terrorized by the slave-hunters cannot mean any real advance in religion, while the awful wickedness of the trade carried on by these Mohammedan missionaries is one of the greatest sins in the sight of God. V. THE SLAVE-TRADE MUST BE STOPPED. NO crusade could be more needed or more blessed in its result than one that was wisely directed for the suppression of this curse of Africa. Christianity is the inspiration of philanthropy. Christ infuses an enthusiasm of humanity in his true followers. Christians should not rest till they have done all that in them lies to suppress the vile, cruel slave-trade. Great waters of affliction. The troubles that are to overtake Tyro in the Chaldean invasion are compared by the prophet to a sea of great waters into which the rowers have brought the ship—an image that would come home to a maritime people. I. SOULS MAY HAVE TO GREAT WATERS OF . 1. Their troubles are multitudinous. People talk of "a sea of troubles," referring to the number of distresses that they have met with. 2. Their troubles are restless. They come with changes, and they make disturbance like the ceaseless tossing and moaning of the sea. 3. Their troubles are aggressive. The great waters roll in waves, beat against the ship, sweep her deck, and threaten to dash her to pieces. Troubles are not merely negative evils like cold and darkness; they are positive in their activity, and they threaten to dash the soul to destruction. 4. Their troubles are overwhelming. The waves pour over the ship, the great waters threaten to drown the sailor. 5. Their troubles are deep. Fathoms deep the sinking ship goes down in the black, engulfing waters. So souls sink in sorrow and despair. II. THESE GREAT WATERS OF MAY BE FOUND WHERE ONLY IS . The Phoenicians were not helpless landsmen. Familiar with the sea from their childhood, they regarded it as the highway of their commerce. Their wealth was got by trading over its waters. Yet the treacherous sea can turn against. its most trusting children. None dread it so much as sailors who have learnt its power and their own helplessness when it rises in its fury. It often happens that calamity meets a man in his most familiar haunts. Where he looks for a blessing he meets with a curse. This is possible with all earthly things. Therefore the most confident is not secure against trouble. III. TOO OFTEN MEN BRING INTO THEIR . "Thy rowers have Brought thee into great waters." Instead of keeping to the sheltered. course in the lea of the cliffs, the heedless rowers have pulled out into a reach of water where the sea is running high. It is no fault of the waters that the ship is thus thrust into danger. Men rush headlong into trouble by folly and sin. They have no right to set down the consequences to the inscrutable mystery of Providence. IV. GOD IS THE ONE REFUGE FROM THE GREAT WATERS OF . 1. He may still the waters. As Christ quieted the storm on Gennesaret, so will he still tumults of trouble. Our course is to pray for help, and trust him where we can do nothing for ourselves. 2. He may draw us out of the waters. Thus David says, "He sent from above, he took me, he drew me out of many waters" (Psalms 18:16). Christ put forth his hand and saved Peter from perishing (Matthew 14:31). When circumstances cannot be altered, we may be uplifted and saved from sinking in them. 3. He may be with us on the waters. It may not be possible to alter circumstances nor to remove us from them. Then we may be strengthened to withstand them, as St. Paul’s ship was strengthened when the sailors undergirded it. "With Christ in the vessel, I smile at the storm." An incomparable doom. The dreadful doom of Tyre is regarded as without parallel. Consider why this is so. I. THE SIN BRINGS THE DOOM. All men do not sin equally, and all will not be punished to the same extent—some with few stripes, others with many stripes. Tyre sinned grievously, therefore Tyre was to be punished grievously. It is not the man who thinks himself the lightest sinner who will certainly be let off with the smallest amount of punishment. We are not to be our own judges and the assessors of our own guilt. There will be many great surprises in the day of judgment. The heaviest doom will be for those who knew the right way and yet did not walk in it (Luke 12:47, Luke 12:48). Therefore there will be heavier penalties even than those earned by Tyre. Christ says it will be more tolerable for Tyre and Sidon in the day of judgment than for Bethsaida and Chorazin, for the heathen Phoenician cities had not the opportunities that were afforded to the Galilaean towns in which Christ had labored (Luke 10:13). If London sins like Tyre, London’s doom must be greater than Tyre’s, for a city of Christendom has privileges which the pagans never enjoyed. II. THE DOOM WILL BE FELT IN TO THE HIGHEST . The fall of Tyre was most appalling because her previous splendor had been most imposing. Dives writhing in agony in Hades arrests attention because he was previously enjoying the greatest luxury. The contrast is not merely a striking dramatic effect for the outside observer. It produces the most intense results in the feelings of the sufferer. We feel by contrast, and the greater the contrast the keener are our feelings. Thus a millionaire brought down to destitution feels the hardships of the poor-house far more acutely than the beggar who has never been accustomed to more sumptuous fare. Souls that have tasted of Christ’s grace must suffer more agonies, if they become castaways at last, than souls that have never experienced its blessedness. III. THE DOOM MAY BE AVERTED. These things are written for our instruction—to warn us to flee from the approaching wrath, not to paralyze us with hopeless dismay. Tyre was overthrown, and its foundations became drying-grounds for the fisherman’s nets exactly as Ezekiel had predicted (Ezekiel 26:5). The threats of future punishment are equally certain so long as the sin that rouses them remains. But Christ has come to destroy the curse of sin and to free the soul from its doom. It is foolish to seek some faint encouragement from risky attempts to minimize the prospect of future punishment, and so to lull the soul to sleep in its peril. There can be no use in exaggerating the statements of Scripture, nor can there be any wisdom in making the least of them. True wisdom lies in recognizing the unspeakable horror of sin and its doom to the full, and then turning to Christ for deliverance from the sin as much as from its penalties. Ezekiel 27:35 A great surprise. All the neighboring inhabitants are astonished at the terrible and unexpected fate of strong, proud Tyre. The dramatic event sends a shock of amazement through all the region round about. This great surprise is instructive. I. MEN EXPECT THE TO . The intellect is conservative. Novelty is unlocked for. We believe that the future will be like the past for no other reason than that, on the whole, things seem to be stable and the course of the world uniform. But every now and then the unexpected happens, as though to warn us that things may not continue forever in their present quiet state. The antediluvians were too much accustomed to the regular rotation of the seasons to believe Noah’s preaching. Vesuvius had slumbered for unknown years before the great eruption overthrew Herculaneum and Pompeii, and the consequence was that its foot was covered with buildings. People have but faint apprehensions of Divine judgment because life runs on at present in its old groove. II. IS OFTEN FOE SOLID . Tyre was so great and rich and beautiful that her neighbors had never anticipated her downfall. There is no surprise at the destruction of poor little pastoral kingdoms like Ammon and Moab. But when a nation that is in the foremost rank of the world’s progress is smitten down, men are simply confounded. Thus the destruction of Tyre surprised her neighbors, as the sack of Rome by the Goths astounded the contemporaries of St. Augustine and St. Jerome. Men have to learn that splendor is not strength, and that prosperity is not its own security. III. PEOPLE MAY BE TAKEN FOR A TIME AT THEIR OWN . Tyre boasted of her magnificence. "Thou hast said, I am of perfect beauty" (Ezekiel 27:3). She prided herself in her strong sea-walls, and until they were tested in battle none knew that they were not strong enough to withstand the shock of the northern invader. The Church is proud of her orthodoxy, her splendor, her strength, and thus she may lead simple minds to trust in her certain safety. But all such boasting brings no real strength. It goes down at a touch from hard realities. Then the deceived are dismayed. In the end the discovery brings shame on the head of the boasters. IV. A FEARFUL IS . We use big words, but we fail to comprehend their meaning; and even when our own language is translated into fact we are surprised at seeing what it really meant. There is a tendency to water down the strong language of Scripture. No doubt this is largely due to a reaction against the coarse literalism of earlier ages. A revolt from descriptions of future punishment which quiet, thinking people could not believe to be true of their own familiar acquaintances, has landed us in a region of mild theology. But there are stern and terrible realities in God’s judgments on that horrible thing sin. When these are witnessed assuredly they will give a great surprise to complacent people who are now content to imbibe the thinnest dilutions of Scripture doctrines of coming judgment. BY J.R. THOMSON Ezekiel 27:1-25 The beauty, glory, and replenishment of the city of Tyre. This portion of Ezekiel’s writings evinces a very remarkable acquaintance with the geography and the economics of the then known world. Perhaps the prophet, living in the heart of a great Oriental monarchy, and in intercourse not only with his countrymen, but with men of various nationalities, may have acquired something more of a cosmopolitan habit of mind than was common among the Jews. Certain it is that the commercial relations of Tyre are described with singular care and minute accuracy. It is evident that, in the view of Ezekiel, every society and community of men was in some way connected with the reign of God upon earth; that whilst in a special sense Jehovah was accounted the Sovereign of the Hebrews, there was a very important sense in which all peoples were subject to Divine authority, and were the objects of Divine regard and interest. The sympathies of Ezekiel, though patriotic, were far from being narrow and provincial. He was able, by the force of historical imagination, to consider Tyre as, for a time and for a purpose, the center of the life and activity of the world. Though inspired to foretell Tyre’s destruction, the prophet was by no means insensible to Tyre’s beauty and splendor, to the magnificent range of the city’s commerce and interests, to the importance of the city to the work and well-being of the nations. There may have been something of rhetorical art in thus dilating upon Tyre’s glory in the very moment of foretelling Tyre’s fall. But the religions motive was the strongest. Ezekiel wished to show that, however indispensable a city or a state may be in the view of men, God does not regard it as indispensable, and may even fulfill his purposes by bringing about its dissolution and destruction. In this brilliant sketch of the position of Tyre among the nations of the earth, we may recognize— I. THE OF THE CITY’S BEAUTY. II. THE OF THE CITY’S FLEETS. III. THE SKILL OF THE CITY’S . IV. THE VALOR OF THE CITY’S ARMIES. V. THE OF THE CITY’S TRADE. It is in this connection that Ezekiel introduces neighboring and even distant states, showing in detail in what manner each was connected with Tyre, what were the natural productions or manufactures which they brought to the world’s great emporium. It was as a commercial port that Tyre was celebrated, and by its ships and its fearless, adventurous navigators distant lands were brought within the range of civilization. VI. THE OF THE CITY’S WEALTH. VII. THE GLORY OF THE CITY’S RENOWN. VIII. THE OF THE CITY’S . NO wonder that Tyre was the envied of the nations; no wonder that men looked upon the city as secure of a long lease of opulence, of ease and luxury, of splendor, of power, and of fame. Yet beneath all this there was wanting the basis upon which alone can be surely reared the edifice of true prosperity. There was boasting and arrogance; but there was no humility, no subjection to the righteous sway of the Eternal King, no recognition of the sacred responsibilities which accompany the possession of advantages and acquisitions such as those of Tyre. Thus it was that in the time of trial the city was found incapable of enduring and of profiting by Divine discipline. It was founded, not upon the rock of righteousness and piety, but upon the shifting quick sands of worldly prosperity and renown. It fell, and great was the fall of it. "Every plant," said Jesus, "which my heavenly Father hath not planted, shall be plucked up."—T. Ezekiel 27:26, Ezekiel 27:27 National shipwreck. The metaphor employed in this passage by the poet-prophet is peculiarly appropriate. What so fitted to represent the maritime city Tyre as a gallant ship? In figurative language Ezekiel pictures the stateliness and prosperity, followed by the wreck and destruction, of the famous mistress of the seas. I. TYRE IN ITS IS LIKE A AND RICHLY LADEN GALLEY. Commerce and wealth, maritime and military greatness, are characteristic of the famous Phoenician port; and these are represented as the freight of the vessel as she skims the surface of the smooth waters beneath the sunny skies. II. TYRE IN ITS TIME OF TRIAL IS LIKE A GALLEY BY A SUDDEN AND VIOLENT TEMPEST. The vessel is built for calm weather, and is ill fitted to contend with storms. When war was waged against Tyre by "the king of kings," Nebuchadnezzar of Babylon, then the power of "the queen of the seas" was put to the proof. Not that Tyre succumbed at once; the resistance offered was long and stubborn; the city was fighting for its life. It was not like a great and populous nation occupying an extensive territory, which may be vanquished, but cannot be exterminated. If the city upon the rock was captured and destroyed, Tyre was annihilated as well as conquered. Hence the severity of the struggle, which was a struggle, not for wealth and power merely, but for existence. III. TYRE IN ITS DEFEAT AND IS LIKE A GALLEY WHICH, WITH ALL ITS CARGO, SINKS IN THE MIDST OF THE SEAS. The great waters and the east wind work their will. The rowers are powerless; skill and strength are of no avail. The richly laden vessel goes down with all her costly freight and gallant crew. Riches and magnificence, valor and experience, are powerless to save when the decree has gone forth that opportunities have been neglected, privileges have been abused, that moral laws have been violated, and that the God of nations has been defied. The lessons of history have been studied to little purpose if they have not taught us that "the Lord reigneth," that he "doeth according to his will among the inhabitants of the earth," that he "brings down the lofty from their seat." The multitude of the host and much strength are a vain refuge from the justice and the power of "the Lord of lords."—T. Ezekiel 27:28-36 The bewailing of the city. Very picturesque and impressive is this representation of the effect produced upon the nations by the fall of Tyre. So world-wide was the city’s commerce, that no people, however distant, could be unaffected by the catastrophe; and so awful was its fate, that no sensitive mind could contemplate it unmoved. To the vision of the prophet-poet, the galley labors and strains, and at last sinks in the waters of the Mediterranean. The dwellers upon the land and those who sail the sea gather together upon the shore to witness the shipwreck. Their cry and bitter wailing fill the air. Every sigma of humiliation and of mourning is exhibited by the spectators. A lamentation, a dirge, rises from the company of those deeply moved by sympathetic sorrow. They celebrate the glories of the past; they bear witness to present calamity and woe; they confess with terror that Tyre never shall be more. We trace in the demeanor and the language here depicted— I. AT THE OF . The scene was so unexpected, so much in contradiction to all human anticipation and foresight, so revolutionary, so appalling, that amazement was the predominant emotion of those who witnessed it. II. SENSE OF THE WORLD’S LOSS BY REASON OF THE . The earth seemed poorer for the overthrow and annihilation of Tyre—the leading seaport and commercial center of the nations. In Ezekiel 27:33 this loss is depicted, the loss alike of peoples and of kings. Riches and merchandise disappeared, engulfed with Tyre in the insatiable deep. The march of human civilization seemed to be arrested. III. WITH THE AND PAST. Cities, like men, are sometimes best understood and appreciated when they are no more. Those who recollected Tyre’s splendor would, in their old age, tell a new generation of the bygone wonders. "Who is there like Tyre, like her that is brought to silence in the midst of the sea?" The puny successors to the peerless seaport would point many a moral, and inspire many a regret for vanished glories. IV. AND AS TO THE FUTURE. Astonishment is often associated with fear and trouble. When a vast calamity occurs, it is as if the fountains of the great deep were broken up. Men’s hearts fail them for fear. What is to be the future of the world’s history? What nation is secure? What throne is stable? What principle, what power, shall bear sway in coming times? There is but one answer to these questions, but one confidence that can never be shaken, "The kingdoms of the earth are the Lord’s."— BY J.D. DAVIES Ezekiel 27:1-36 Wreck of a stately ship. There is a striking resemblance between a gallant ship and an empire. Many persons and orders are united in a state under one governor or captain. There is a unity amid diversity. A state, like a ship, has interchange of interests with other nations. Upon the skill and prudence of the pilot depends the prosperity of empire or ship. The whole life of Tyre was poured into the channel of commerce. Hence the figure would be readily appreciated. I. THE PARTS OF THIS SHIP WERE WORLD-WIDE. The timber was supplied from one country, iron from another, cordage from a third, sails from a fourth. Evidently God intended that nations should be linked together in interdependence. The commodities essential for civilization are wisely distributed through many lands, so that friendly intercommunion may be mutual advantage. National exclusiveness is substantial loss. No country is prosperous in the highest measure that is not willing to import learning and legislation, scientific inventions and natural products, from other lands. Tyre owed her greatness and her prosperity to a large and generous commerce. She was willing to receive from the most obscure or most distant people. The ripest sage can learn from a little child. II. THE SHIP’S CREW. "Thy wise men, O Tyrus, that were in thee, were thy pilots." Sailors, helmsmen, and defenders were chosen of those most skilful for their particular work. Such a course is the only reasonable one; and yet, in the direction of political affairs, this course is often abandoned. Men are allowed to rule, or are chosen to rule, either in supreme or subordinate places, because of their pedigree, or their titles, or their wealth, or their arrogance. The interests of the state are imperiled, the safety of the state is jeopardized, by partiality or by partisanship. The only qualification for office is personal fitness. No one would entrust his life in a ship which was not commanded by a skilful and experienced captain. III. THE SHIP’S . The proper business of a ship is usefulness. She has been constructed and manned to convey passengers and commodities from land to land. The over plus of material substance in one land may thus be conveyed to lands where lack is felt. Interchange promotes mutual advantage, mutual confidence, mutual good will. The nation so employed is a blessing to the world. Knowledge is diffused, healthy emulation is aroused, religious truth is disseminated. IV. EVERY DETAIL OF A NATION’S HAS AN IN THE MIND OF GOD. It is very noteworthy that God should have made known to Ezekiel all these particulars in the history and commerce of Tyre; for it is obvious that the prophet in Chaldea could have known them in no other way—unless, indeed, he had been there before the Captivity. Not an item in the mercantile transactions of Tyre but received the cognizance of God. Every purchase, every sale, obtained either his smile or his frown. Nor, if we reflect on the matter, need we wonder. If God takes an interest in all our personal affairs, so must he also in our united interests and in our public concerns. If he stoops to count the hairs of our head, he is only consistent with himself when he notes every legislative measure and every international transaction. V. SELF-ESTEEM IS AN ELEMENT OF . "O Tyrus, thou hast said, I am of perfect beauty." A well-built ship, well fitted and complete, is a thing of beauty. It has a charm for the eye. But herein lies a danger. If the owner be taken up with the beauty of his ship, he is prone to neglect her planks and bolts and cordage. The external brightness of a ship is no security against inward rottenness. So is it with the state politic. There may be many outward signs of prosperity—wealth, magnificence, high reputation, prosperous commerce—and yet there may be a worm at the root, a hidden leak that may founder the gallant ship. The only real element of stability is righteousness. The only true rampart of defense is the favor of Jehovah. Instead of self-esteem, there ought to be thankfulness. Instead of self-boasting, there should be trust in God. VI. THE SHIP IS LIABLE TO WRECK. Every part in the construction and furniture of a ship is a human contrivance to harmonize with the forces of God in nature, and to resist what is perilous to life. Yet human contrivances are, at the best, imperfect. They cannot face, in serious battle, the material forces of God. Some simple occurrence in nature, such as a waterspout, an electric spark, or an earthquake, may shatter in a moment the staunchest ship. Sooner or later every ship finishes its career. Scarcely ever has a ship endured the natural period of a human life. If it has braved a thousand storms, it yields to natural decay, and falls to pieces in the harbor. Apart from God, there is nothing durable, nothing permanent. VII. THE WRECK OF A NOBLE SHIP GRIEF. It is a spectacle distressing to the eye to see a fine ship wrecked upon a rocky coast. But as soon as the imagination takes in the full meaning of the event, the pain felt is greater. We think of the crew—all their privations and anxieties and final death. We think of desolate widows and orphaned children. We think of the loss of valuable property, the frustration of hopes, the impotence of human contrivances and skill, the blow to further enterprise, the sense of hidden danger which surrounds us all. Wider still and deeper is the terror awakened in men’s minds when a flourishing empire succumbs to fierce invasion. Human hopes are crushed. Security to life and property is disturbed. A great panic spreads. Life in every place seems imperiled. If Type falls, what empire, what city, can be safe? Things material often receive rude disturbance, that we may find our security in that kingdom "which cannot be shaken."—D. BY W. JONES A celebration of remarkable prosperity. "The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus," etc. "We have here," says Hengstenberg," the lamentation over the fall of Tyre, announced in the foregoing chapter. First, its present glory is presented at full length to the view (Ezekiel 27:1-25); then its fall, the importance of which can only be understood from the knowledge of its glory. We must profoundly know the gloria mundi if we are to take to heart the sic transit gloria mundi." So the prophet sketches the riches and luxury, the power and glory, of the island-city. We have before us— I. A OF . Ezekiel exhibits several distinct features of the prosperity of Tyre. 1. Her advantageous situation. "Thou that dwellest at the entry [Hebrew, ’entrances’] of the sea … thy borders are in the heart of the seas." Being built on an island, the sea was accessible from every side of Tyre, and its ships might go forth into all seas with their merchandise. Those towns which are situated on navigable rivers, or on seaports, generally become rich and prosperous. The situation of Tyro was favorable both to its safety and to its commercial prosperity. 2. The grandeur of her buildings. "Thy builders have perfected thy beauty." In the architecture and construction of her edifices, Tyre occupied a distinguished position amongst the cities of her age (cf. Ezekiel 26:12, Ezekiel 26:17). 3. Her great riches, important handicrafts, and extensive commerce. In Verses 5-9 the riches of the proud city are indicated. In these verses "the state of Tyre appears under the figure of a splendid ship In the Tyrian state," says Hengstenberg, "the representation by the symbol of a ship was the more natural, as it was a maritime power. The capital lay like a ship in the midst of the sea, and was surrounded with a forest of masts." All the materials and fittings and furniture of this ship were of the best and richest materials, indicating the wealth and luxury of the Tyrians. Persons from other Phoenician cities are represented as serving in subordinate offices in the ship, while the chief offices were held by the Tyrians themselves, thus indicating that the powers of those cities were used to advance the prosperity of Tyre, while the Tyrians retained authority in their state in their own hands. Tyre was also famous for, and her prosperity was advanced by, her handicraftsmen. In both Verse 16 and Verse 18 we read of "the multitude of her handiworks." The prophet does not mention the nature of these arts and manufactures. But the Tyrians were skilful in the mechanical arts. Much beautiful artistic work in brass or copper in the temple which Solomon built was executed by Tyrian workmen (1 Kings 7:13-45). Moreover, Tyre was celebrated for the manufacture of costly robes, jewelry, etc. The wide extent of the trade of the island-city is exhibited by Ezekiel in this chapter (Verses 12-25). Without entering into the details of that account here, it will be clear to any one who will examine it that Tyre "traded with every part of the then known world, either immediately or through the medium of other nations." So great was her prosperity, riches, etc. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 28:1 From the city the prophet passes to its ruler, who concentrated in himself whatever was most arrogant and boastful in the temper of his people. He is described here as a" prince," in Ezekiel 28:12 as "king," and the combination of the two words points probably to some peculiarity of the Tyrian constitution. "Prince" it will be remembered, is constantly used by Ezekiel of Zedekiah (Ezekiel 7:27; Ezekiel 12:20, el al.). The King of Tyro at the time was Ithobal or Ethbaal III. (Josephus, ’Contra Apion,’ Ezekiel 1:21), who had taken part with Pharaoh-Hophra and Zedekiah in the league against Nebuchadnezzar, Ezekiel’s description of what one may call his self-apotheosis may probably have rested on a personal knowledge of the man or of official documents. Ezekiel 28:2 I am a God. We are reminded of Isaiah’s words (Isaiah 14:13, Isaiah 14:14) as to the King of Babylon. Did Ezekiel emphasize and amplify the boasts of Ethbaal, with a side-glance at the Chaldean king, who also was lifted up in the pride of his heart (Daniel 4:30)? For like examples, see the boast of Hophra, in Ezekiel 29:3; and the praise given to Herod Agrippa by the Tyrians (Acts 12:21). It is noticeable that St. Paul’s description of the man of sin (2 Thessalonians 2:4) presents the same picture in nearly the same words. I sit in the seat of God, etc. Tyro was known as the Holy Island. The city was thought of as rising from its waters like the rock-throne of God. Though thou set thy heart. The words remind us of the temptation in Genesis 3:5. To forget the limitations of human ignorance and weakness, to claim an authority and demand a homage which belong to God, was the sin of the Prince of Tyre, as it had been that of Sennacherib, as it was of Nebuchadnezzar, as it has been since of the emperors of Rome, and of other rulers. Ezekiel 28:3 Thou art wiser than Daniel, etc. There is, of course, a marked irony in the words. Daniel was for Ezekiel—and there seems something singularly humble and pathetic in the prophet’s reverence for his contemporary—the ideal at once of righteousness (Ezekiel 14:14) and of wisdom. He was a revealer of the secrets of the future, and read the hearts of men. His fame was spread far and wide through the Chaldean empire. And this was the man with whom the King of Tyro compared himself with a self-satisfied sense of superiority, and he found the proof of his higher wisdom in his wealth. Here, again, I venture to trace a side-thrust at Nebuchadnezzar and his tendencies in the same direction," Is not this great Babylon, which I have builded?" Ezekiel 28:7 I will bring strangers, etc. These are, of course, the hosts of many nations that made up the Chaldean army (comp. the parallel of Eze 30:11 and Ezekiel 31:12). The beauty of thy wisdom is that of the city on which the prince looked as having been produced by his policy. Ezekiel 28:8, Ezekiel 28:9 The effect of the Chaldean invasion was to bring the king down to the nether world of the dead. In the use of the plural "deaths" we have a parallel to the "plurima morris imago" of Virgil (’AEneid,’ 2.369). And this death was not to be like that of a hero-warrior, but as that of those who are slain in the midst of the seas, who fall, i.e; in a naval battle, and are cast into the waters. Would he then repeat his boast, I am God? Ezekiel 28:10 The climax comes in the strongest language of Hebrew scorn. As the uncircumcised were to the Israelite (1 Samuel 17:36; 1 Samuel 31:4), so should the King of Tyro, unhonored, unwept, with no outward marks of reverence, be among the great cues of the past who dwell in Hades. Ezekiel returns to the phrase in Ezekiel 31:18; Ezekiel 32:24. The words receive a special force from the fact that the Phoenicians practiced circumcision before their intercourse with the Greeks (Herod; 2.104). Ezekiel 28:12 Thou sealest up the sum, etc. The noun is found only there and in Ezekiel 43:10, where it is translated "pattern," but is cognate with the word rendered" tale" (equivalent to "measure") of Exodus 5:13, and "measure" in Ezekiel 45:11. The probable meaning is, Thou settest the seal to thy completeness (perfection). Thou deemest that thou hast attained the consummation of all beauty and wisdom. The LXX. and the Vulgate give, "Thou art a seal;" and this suggests a parallelism with Jeremiah’s works to Coniah (Jeremiah 22:24). The words were, of course, written with a keen irony. This was what the King of Tyro thought of himself. Ezekiel 28:13 Thou hast been in Eden, etc. The words are suggestive, as showing that Ezekiel was familiar with the history of Gen 2:1-25 and Genesis 3:1-24. (compare the mention of Noah, in Ezekiel 15:1-8:14, 20). To him the King of Tyre seemed to claim a position like that of Adam before his fall, perfect in beauty and in wisdom, the lord of the creation. And in that fancied Eden he stood, so he thought, not like Adam, "naked and ashamed," but like one of the cherubim that guarded the gates of the primeval Paradise (Genesis 3:24), covered with all imaginable splendor. Ezekiel returns to the phrase in Ezekiel 31:8, Ezekiel 31:16, Ezekiel 31:18 and Ezekiel 36:35. Other instances meet us in Joe 2:3 and Isaiah 51:3. Every precious stone. All the stones named are found in the list of the gems on the high priest’s breastplate (Exodus 28:17-20; Exodus 39:8-14). Three, however, of those gems are wanting—those in the third row of the breastplate—which are not named elsewhere; and the order is not the same. The LXX. makes the two lists identical, apparently correcting Ezekiel by Exodus. St. John (Revelation 21:19) reproduces his imagery in his vision of the foundation stones of the New Jerusalem, but naturally returns to the fullness of the symbolic number—twelve. Possibly the description of gold and bdellium and onyx (or beryl), as in Genesis 2:11, Genesis 2:12, may have suggested the thought that Eden was a land of jewels. The workmanship of thy tabret and pipes; better, the service. The Authorized Version and Revised Version follow Luther. Keil agrees as to "tabret" (so Genesis 31:27; Isaiah 5:12; elsewhere, as in Exodus 15:20 and Job 21:12, the Authorized Version gives "timbrels"), but takes the latter word (not found elsewhere) as identical with its feminine form, and meaning "female." He sees in the clause, accordingly, a picture of the pomp of the Tyrian king, surrounded by the odalisques of the harem, who, with their timbrels, danced to his honor as their lord and king (camp. Isaiah 23:16; Exodus 15:20; 1 Samuel 18:6). Havernick, who agrees with Keil, calls attention to a passage in Athenaeus, in which Strafe, a Sidonian king, is said to have prepared for a great festival by bringing girls who played on the flute and harp from all parts of Greece. Others, however (Smend), find in both the words articles of jewelry, pearls perforated or set in gold (as in Exodus 28:20), and so see in them the conclusion of the description of the gorgeous apparel of the king. Furst takes the words as meaning musical instruments that were of gold set with jewels. Ewald, following out the Urim and Thummim idea, takes the gems as the subject of the sentence, and translates, "they were for the work of thine oracles and divining." On the whole, the interpretation given above seems preferable. In the day that thou wast created. The words point to the time of the king’s enthronement or coronation. It was then that he appeared in all his supreme magnificence. Had Ezekiel been a witness of that ceremony? Ezekiel 28:14 The anointed cherub that covereth. The word for "anointed" is not found elsewhere, but is cognate in form with that which is commonly so rendered. The Vulgate, however, tracing it to another root, gives extentus et protegens, and is followed by Luther, Gesenius, Ewald, and others. Keil and Hengstenberg accept "anointed." The sequence of thought seems to be as follows: The splendor-of the King of Tyre had suggested the idea of Eden the garden of God. This, in its turn, led on to that of the cherub that was the warder of that garden (Genesis 3:24). The Paradise of God is pictured as still existing, and the cherub—we remember how prominent the word and the thing had been in Ezekiel’s thoughts (Ezekiel 1:10; Ezekiel 10:1-16)—is there (according as we take the above words) either as its anointed, i.e. "consecrated," ruler, or as extending the protection of its overshadowing wings far and wide as the cherubim of the tabernacle extended their wings over the ark (comp. Exodus 25:20; Exodus 33:22; 1 Kings 8:7). Those cherubim, we may remember, were actually anointed (Exodus 30:2, Exodus 30:6). The King of Tyro boasted that he was, like them, consecrated to his office as king "by the grace of God." In that earthly Paradise the prophet saw the "holy mountain of God," the Olympus, so to speak, of the Hebrews, the throne of the Eternal (compare the Meru of India, the Albard of Iran, the Asgard of German poetry). Isaiah’s words as to the King of Babylon (Isaiah 14:13, Isaiah 14:14) present a suggestive parallel. In the midst of the stones of fire. The words receive their interpretation partly from Genesis 3:24; partly from 2 Samuel 22:9, 2 Samuel 22:15; Psalms 18:8, Psalms 18:12; Psalms 120:4. The cherub’s sword of fire is identified with the lightning-flash, and that in its turn with the thunderbolts of God. Out of the throne of God went thunders and lightnings (Exodus 19:16). The "Flammantia maenia mundi" of Lucretius (1. 73) offers a suggestive parallel. The King of Tyre, like the King of Babylon (Isaiah 14:13, Isaiah 14:14), is painted as exulting in that attribute of the Divine glory. Ezekiel 28:15 Thou wast perfect in thy ways. The glory of the King of Tyre was, the prophet goes on to say, conditional. He began his reign in righteousness, but afterwards iniquity was found in him. And the root of that iniquity was the pride of wealth engendered by the greatness of his commerce (Ezekiel 28:16). He was no longer like the cherub who guarded the Paradise of God, but like Adam when he was east out from it. Wealth and pride had tempted him to violence and to wrong, and he was no longer an "anointed" or consecrated, but a profaned and desecrated, king. The, "stones of fire," the thunders and lightnings of the Divine Majesty, should no longer protect him. Ezekiel 28:17 Thine heart was lifted up, etc. In yet another point Ezekiel sees the fall of Adam reproduced in that of the Tyrian king. He had forfeited his beauty and his wisdom through the pride which sought for a yet greater glory by a false and counterfeit wisdom (Genesis 3:6). I will cast thee, etc. The words are better taken, as in the Revised Version, in the past tense, I have cast thee … I have laid thee before kings. Pride was to have its fall, as in Isaiah 23:9. The very sanctuaries, the temples which made Tyre the "holy island," were defiled by the iniquities through which the wealth that adorned them had been gained. The "fire," instead of being a rampart of protection, should burst forth as from the center of the sanctuary to destroy him. Is there an implied allusion to the fiery judgment that fell on Nadab and Abihu (Le Isaiah 10:2) and on Korah and his company (Numbers 16:35)? The doom of Sic transit gloria mundi was already passed on her. Ezekiel 28:19 Thou shalt be a terror, etc. The knell of doom, as heard in Ezekiel 27:36, rings out again. The same judgment falls alike on the city and on its king. The question when and in what manner the prediction received its fulfillment has been much discussed. Josephus (’Ant.,’ 10.11. 1; ’Contra Apion,’ 1.19) states that Nebuchadnezzar besieged the island Tyre and Ithobal (Ethbaal III.) for thirteen years; that, on his father’s death, leaving his Phoenician and other captives to be brought by slower stages, he himself hastened to Babylon, and that afterwards he conquered the whole of Syria and Phoenicia; but he does not say, with all the Tyrian records before him, that the city was actually captured by him. It has been inferred, indeed, from Ezekiel 29:18, that Nebuchadnezzar’s siege of Tyre ended in, at least, partial failure, that he and his army had no "wages" for their work, i.e. that the spoil of the city was meager and disappointing. Possibly the merchant-princes of the city had contrived to carry off part of their treasures in their ships. On the other hand, it may be noted (1) that the national historians of the ancient world (perhaps not of that only) willingly minimized the disasters of their country; and (2) that the Phoenician fragment quoted by Josephus (’Contra Apion,’ 1.21) simply for synchronistic purposes, shows a significant change of government following on the siege. Ithobal was "king" during the thirteen years, but afterwards "judges" were appointed, and these ruled for periods of two, or three, or ten months. All this indicates a period of confusion and anarchy, the consequence of some great catastrophe. As a whole, too, we have to remember that it was with Tyre, as with Babylon and with other nations. The prophecies against them had "springing and germinant accomplishments." What the prophet saw in vision, as wrought out in a moment of time, was actually the outcome of the slow decay of centuries, and of catastrophes separated from each other by long intervals of a dwindling history. The main facts of that history may be briefly stated. There was, as implied in Isaiah 23:17, a revival of commerce under the Persian monarchy, and of this we have traces in Nehemiah 13:16. Two hundred and fifty years after Nebuchadnezzar, Tyre was still so strongly fortified that Alexander the Great did not take it till after a seven years’ siege (Died. Sic; 17.20; Arrian; 2.17; Q. Curtius, 4.2-4). It rose again into wealth and power under the Selencidare, and the Romans made it the capital of their province of Phoenicia. It appears as a flourishing town in Matthew 15:21; Acts 12:20; Acts 21:37, and is described by Strabo (16.2, 23), as having two harbors and lofty houses. From A.D. 636 to 1125 it was in the hands of the Saracens. Saladin attacked it without success in A.D. 1189. In A.D. 1291, after Acre had been taken by storm by El-Ashraf, Sultan of Egypt, Tyro passed into his hands without a struggle. When it again passed into the power of the Saracens, its fortifications were demolished, and from that time it sank gradually into its present obscurity. The present Sur is a small town of narrow, crooked, and dirty streets, and the ruins of the old Phoenician city cover the suburbs to the extent of half a league round. The harbor is choked up with sand, and with remains of the old palaces and walls and temples, and is available for small boats only. The sea has swallowed up its grandeur. The soft on which the traveler stands is a mass of debris, in which marble, porphyry, and granite mingle with coarser stones. So it has come to pass that it is little more than "a place for the spreading of nets" and that the sentence, "Thou shalt never be any more," seems to be receiving its fulfillment. There was for it no prospect of an earthly restoration, still less that of a transfigured and glorified existence like that which, in the prophet’s visions, was connected with Jerusalem. Ezekiel 28:21 Set thy face against Zidon. The relation of this city to Tyre was one of sufficient independence to justify a separate oracle for the completeness of the prophet’s arrangement of his messages (Ezekiel 27:8; Joe 3:4; Jeremiah 25:22; Zechariah 9:2). It was sufficiently identified with it not to call for any long description. It is assumed that her sins were of the same kind and required a like punishment. Ezekiel 28:22 I will be glorified in … thee. The thought and the phrase come from Exodus 14:4; Le Exodus 10:3. Ezekiel reproduces it in Ezekiel 39:13. God is glorified, or, as in the next clause, sanctified, when his power and holiness are manifested in righteous judgment. (For "sanctified," see Ezekiel 38:16: Numbers 20:13.) Ezekiel 28:23 Pestilence was the natural accompaniment of a siege. As in Ezekiel 14:19, blood probably points to death from this cause, as distinct from the slaughter threatened in the following clause. Ezekiel 28:24 There shall be no more a pricking brier. There is a special appropriateness in Ezekiel’s imagery. The words had been used in Numbers 33:55 of the Canaanites at large (comp. Joshua 22:13). Ezekiel applies them to the cities which were the most conspicuous survivors of the old Canaanite races. Israel, he implies, had been wounded with those thorns and briers, had caught (as e.g. in the case of Jezebel) the taint of evil life and evil worship from those races; but for her there is, as in Verse 25, the future of restoration, and when that future comes, the Canaanite cities, with their idolatries and vices, should have passed away forever. Ezekiel 28:25 My servant Jacob. The use of "Jacob" for "Israel" is not common in Ezekiel, but Ezekiel 20:5; Ezekiel 27:25; Ezekiel 34:25 may be noted as parallels. Ezekiel 28:26 Shall build houses, etc. The words sound almost like a direct quotation from Jeremiah 23:6 and Jeremiah 36:28; and, at all events, present a suggestive parallel. The restoration was to include also the blessing of confidence and hope; no longer a groundless and false confidence, like that of Jer 2:37 and Jeremiah 48:13, but one resting on the fact that God was in very deed the Judge of all the earth. We may note, at the close of the chapter, how its juxtaposition of the two Phoenician cities seems to have been present to the mind of the Christ in his references to the judgment that should come upon both of them (Matthew 11:21; Luke 10:13). He himself, it will be remembered, passed through the coasts of Tyre and Zidon (Matthew 15:21), and probably, according to the best text of Mar 7:24, actually trod the streets of the latter city. They supplied some of the great multitude of Mar 3:8, who listened to his teaching. A prince’s sin. I. GREAT IS TO HIGH OFFICE. In the two previous chapters the prophet denounced judgment on the city of Tyre, and lamented its approaching accomplishment. Now he turns to the ruler of the city, selecting him for an ugly pre-eminence of guilt. This man is entrusted with the weal of the city. If Tyre is doomed, a heavy share of the blame must lie at his door. It is a fearful thing to be responsible for the fate of so great and splendid a community. In the sight of God accountability is always measured by power. Heedless men grasp hastily at the reins of government, little considering how severe must be the judgment of Heaven if they abuse their great trust. It is no light thing to be in a position of influence over our fellow-men. We need, therefore, especially to pray for the souls of princes and governors. The ambition that craves their privileges might be restrained if people considered the terrible questions that they will have to answer when called upon to give an account of their stewardship. II. PRIDE IS THE SIN OF HIGH OFFICE. The Prince of Tyre exclaims, "I am a God, I sit in the seat of God." There are many temptations to this sin of pride. 1. Power. Holding high office necessarily confers great influence. The man in power may really be a weak person, but he has great resources at his command. Thus he is inclined to think too much of himself, and to transfer to the score of his merits what really only belongs to his position. 2. Flattery. The prince is not the only person to blame. They are highly culpable who encourage him in a belief in his own greatness by their base adulation. All people in office need to beware of the honeyed words of those beneath them. III. THE PRIDE OF HIGH OFFICE IS AN INSULT TO GOD. The prince compares himself to a god, and his throne to the seat of a god. This implies two evils. 1. Godlessness. Carrying out this notion in practice, the Prince of Tyre refuses to humble himself in the sight of Heaven. As all men bow to him, he is tempted to forget that he should look up to and bow before a higher Power. 2. Rebellion against God. The proud ruler usurps the place of God. He elects to become an earthly providence. He dispenses with any reference to the holy will of the Supreme, and sets up his own will as the highest authority. IV. SIN IN HIGH OFFICE IS BECAUSE IT A IN ITS EVIL EFFECTS. The effects are seen in its contagious influence and in, its punishment. 1. Its influence. The bad ruler is like Jeroboam, whose awful climax of wickedness was seen in the fact that he "made Israel to sin" (1 Kings 15:30). The power of a bad ruler is one that makes for wickedness. It sows seeds of sin broadcast. Society takes its fashion from the court, and then each order of the community from that next above it. It is a fearful thing to be the leader of a fashion of wickedness. 2. Its punishment. The ruler’s sin brings misery on the nation. The people must reap the consequences of the misdeeds of their princes. Tyre’s doom is the heavier because her prince is a bad man. Therefore (1) the people should look well to the characters of the men they put in office; (2) all persons in authority should dread the double guilt of brining ruin on the multitude as well as wrecking their own lives. Wiser than Daniel. I. THE TYPICAL WISDOM OF DANIEL. Evidently this wisdom was proverbial in the days of Ezekiel. The prophet implies that the fame of it had reached the province of Tyre. Consider its nature, its application, and its source. 1. Its nature. (1) Insight. Daniel was able to discern the meaning of mysteries that baffled the ingenuity of the most skilful of the magi. The greatest wisdom is required to penetrate beneath the surface. Foolish people are shallow; wisdom dives into depths of truth. (2) Foresight. Daniel had visions of the future. We speculate on the future; he saw it. 2. Its application. (1) To human affairs. Daniel’s wisdom was not expended on abstract problems; he did not even use it for that interpretation of nature which, since the days of Bacon, has yielded us such rich results; he employed it in the consideration of what was most nearly concerned with man. Here wisdom is most practically valuable; but it is just here that the application of it is most difficult. (2) To large questions. Daniel did not spend his mind on little personal affairs. His vision swept empires. The highest wisdom is required for large public interests. 3. Its source. (1) Springing from Divine inspiration. Daniel was trained in Chaldean lore, but he did not find his wisdom in that school. It was derived from his religion. We must connect it with his fidelity. He who dared the lions’ den rather than be unfaithful to God was rewarded with heavenly wisdom. True wisdom is from above (James 3:17). (2) Engaged in self-restraint. No doubt the simple living which Daniel chose in common with his three companions prepared him to receive light from God. Luxury and self-indulgence blind the eyes of the soul. Simplicity and self-restraint make a man most susceptible to the influences of Heaven. II. THE MOCKERY OF WORLDLY WISDOM. The proud Prince of Tyre vainly pretends to excel this high wisdom of Daniel. 1. Its nature. It is "earthly, sensual, devilish" (James 3:15). The wisdom of the Prince of Tyre was seen in his successful management of the commercial affairs of his city. It did not touch the counsels of God; it had no bearing on the true welfare of the state; it gave no insight into the essentially corrupt condition of the city; it was entirely lacking in foresight of impending doom. But it was in a large measure successful in opening up new markets, favoring mercantile exchange, and generally promoting the trade interests of the community. This was its highest attainment. There are many people in the present day whose minds are entirely absorbed in similar subjects. They are keen men of business, and they imagine that their astuteness in making money is the height of wisdom. Flattered by temporary success, they despise all other considerations as dreamy. The intelligence that makes money is with them true wisdom; all else is but so much wasted thinking. 2. Its folly. This wisdom, when held to be supreme, is really foolishness, because then it blinds men to the great facts of life and eternity. It is bad to throw dust in the eyes of people, even if this be gold-dust. The supposed wisdom of the Prince of Tyre was one element that contributed to his ruin, because it prevented him from seeing approaching danger, in the confidence of his worldly success. The wisdom of the world is foolishness when it comes as a veil between us and truths that we need to know. Thus the proudly wise may perish, while the foolish in this world are endowed with heavenly wisdom, especially that highest wisdom of the gospel of Christ (1 Corinthians 1:24, 1 Corinthians 1:25). The innocence of early days. I. THERE IS AN OF EARLY DAYS. 1. In the race. The Bible represents Adam and Eve as commencing life in primitive innocence. However we may interpret the narrative in Genesis-as literal history or as allegory—if we attach any inspired authority to it we must see that it points back to a time when man lived in childlike innocence and ignorance of evil. 2. In the nation. Even Tyre, wicked, corrupt Tyre, had once known better days. Nearly every people has traditions of a good age preceding the later corruptions. We do not see that the heathen are advancing. On the other hand, behind idolatry there are often to be discovered shreds of an ancient faith in one spiritual God. Thus the Vedas show a purer religion and a higher thought than are to be found in modern Hinduism. We may believe that God is educating the world, and yet see that vast portions of it do not as yet respond to the uplifting influences. 3. In the individual. Children begin life in innocency. Though they come into the world with hereditary tendencies to evil, those tendencies are at first latent, and until they have received the consent of the will they cannot be accounted elements of guilt. Concerning little children our Lord said, "Of such is the kingdom of God" (Mark 10:14). II. THIS THE GUILT OF LATER YEARS. 1. In the community. Man was not created corrupt. He cannot lay the charge of his sin against his Maker. There has been a fall. Degeneracy is especially evil. To go from good to bad and from bad to worse in a descending scale of wickedness is to be without excuse in sin. 2. In the individual. The child who has never known goodness can scarcely be blamed for living a bad life. He can hardly be said to have chosen evil rather than good, for he has had no alternative set before him. But it is otherwise with one who has begun well. Israel is the more to blame because her goodness was like the morning cloud (Hosea 6:4). The child of a Christian home is exceptionally wicked when he turns his back on the good influences of his early days, and deliberately descends into the lower paths of sin. There is this guilt with sin in some measure for all of us. For we have all turned aside. When the hardened sinner looks back on his child-days, when he remembers his simple, innocent life in the old home, when he sees his younger condition reflected in the frank countenance of some little child, be may well learn that his own self will be his accuser in the day of judgment. III. THE OF EARLY DAYS US WITH HOPES OF . Man is not naturally a brute. What he has been suggests what he may yet become. Absolute primitive innocence is indeed irrecoverably lost. The bloom of childhood can never be restored. Yet as Naaman’s flesh became like the flesh of a little child after he had bathed seven times in the Jordan (2 Kings 5:14), it is possible to be converted, and become as a little child again (Matthew 18:3) in simplicity and a new purity of heart. This is the great Christian hope. The most abandoned sinner may, through Christ, be restored. He need not despair when he compares his present shame with his past innocence. The old fallen world may be recovered. The gospel of Christ goes forth to arrest the deepening degeneracy of mankind. Ezekiel 28:20-23 The judgment of Zidon. I. IN GUILT WILL BE IN DOOM. Tyre and Zidon were constantly associated together by reason of their nearness to one another, and their common interests and actions. Zidon followed Tyre in its degenerate course of wickedness. Thus, like Sodom and Gomorrah, Type and Zidon were commonly named together as conjoined in an ugly pre-eminence of wickedness (e.g. Luke 10:14). There is no security in such companionship. We gain nothing by following a multitude to do evil (Exodus 23:2). When a large province rebels, there is more hope of immunity than when a few citizens behave seditiously, because the central government may not be strong enough to cope with the more serious disturbance. But in dealing with the Almighty such considerations do not apply. God can as easily destroy two cities as one. The number of sinners does not dilute the guilt of the separate individuals; it cannot mitigate their doom. II. SINNERS WILL BE AS WELL AS ONES. Tyre was prosperous; Zidon was unprosperous. At least, the history of Zidon is that of a decline in influence compared with the growing importance of Tyre. The oldest and most prominent settlement of the Canaanites (Genesis 10:15), and the representative of the whole Canaanitish trade (Genesis 49:13), Zidon had gradually declined until it had become virtually, if not nominally, a dependence of Type. But though she reaped less earthly good from her wickedness, she did not therefore escape punishment. There is a superstitious notion that those people who suffer adversity on earth will be spared further punishment after death. But this notion is utterly without warrant, unless it can be proved that the last farthing is paid, and we can scarcely be bold enough to assert that anything of the kind has happened to the most unfortunate. Further, it is sometimes thought that failure exonerates. The evil deed is not carried out to perfection because the doer of it is hampered by external circumstances. This fact is no mitigation of his guilt. He would have consummated his wickedness had he been able to do so. Then he is guilty of the full completion of it, for the sin lies in the intention. Lastly, it is perhaps secretly thought that obscurity will hide from judgment. It was not so with Zidon. God sees all. III. GOD IS WITH WHAT WE REGARD AS IN . He even gets glory through his just treatment of such a second-rate place as Zidon. God is too great to need to confine his attention to what is only of primary importance. As this is true of judgment, so it is also true of redemption. God does not only get glory through "pestilence and blood." His highest glory is seen in the redemption of the world. This redemption is not only for the great and notable. Second-rate characters are not beneath the attention of Christ. His salvation is for all—for the obscure, the neglected, the unfortunate. The home-gathering. It is a relief to turn from repeated threatenings of approaching doom to the voice of gracious promises. We have here a gleam of sunshine breaking for a moment through the clouds of judgment. As there was light in the land of Goshen while a plague of darkness fell on the rest of Egypt (Exodus 10:23), so now the Jews are to be blessed when every neighboring nation lies in ruins. The home-gathering of the Jews is their great expected blessing, which stands out in strong contrast with the hopeless desolation of the heathen. A wider Christian vision will desire to see in this a type of that great spiritual restoration which is for all the people of God, and for all who are willing to become his people, even though they now belong to lost heathen races. A Jewish prophet predicted this wider and more glorious future (Isaiah 19:25). I. THE FRUIT OF DIVINE IS A GREAT HOME-. It was so physically with Israel; it is so spiritually with Christians. 1. Sin scatters. It drives men from God, banishes them from their old privileges, breaks up the brotherhood of fellow-men, and destroys the true family spirit. All evil is a solvent of society. 2. Christ restores. (1) To God. The first departure was from God. Where the parent is, there is the home. We leave our home in leaving God; in restoration we first come hack to God. The first great result of it is a return of the soul to communion with God. (2) To the home. Israel is restored to Palestine, the land flowing with milk and honey. The redeemed are now restored to what is better than Caanan even in its palmy days—to the kingdom of heaven brought down to the earth. Here the Christian may eat of the tree of life and drink of the river of water of life. Here no pricking briars may grow. (3) To Christian fellowship. The home is the abode of the family. By redemption Christ heals enmity, destroys selfishness, inspires sympathy, draws and binds souls together. This is the earthly blessedness of the Divine recovery. II. THIS GREAT HOME- IS FOR THE GLORY OF GOD. God was to be glorified in the punishment of the wicked (Ezekiel 28:22). But he gains a fresh glory from redemption. When Israel is restored God "shall be sanctified in them in the sight of the heathen." The holiness of God will then be made apparent to the world. The restoration of Israel reveals the power and goodness of God, and shows how he cares for and saves the people who acknowledge him. In a much higher way the redemption of the world sanctifies God by revealing his holiness. 1. It shows his power over sin. He restrains the wicked, that those who obey his Word may have freedom to do so. 2. It shows his recovering grace. The Jews had sinned and had been banished as a punishment for their wickedness, in which they resembled the heathen. But they were penitent, and, being pardoned, they were also restored. There is greater glory in redemption than in retribution. If God conquers sin, not by destroying the sinner, but by converting him, God’s holiness is most fully glorified. There is nothing on earth that so sanctifies God, by revealing him in separate, supreme goodness, as the triumphs of the gospel. Nebuchadnezzar glorified God, but Cyrus more so. God was glorified in the destruction of Jerusalem; he was more glorified in the preaching of St. Paul. Confidence. I. MAY ENJOY . This is named as part of the blessedness of the restoration: "Yea, they shall dwell with confidence." Confidence is good on many accounts. 1. It glorifies God. To be forever doubting, questioning, and fearing shows an unworthy want of appreciation of God’s glorious redemption. We honor God by taking him at his word, and quietly trusting in his grace. 2. It confers peace on the soul. We can possess our souls in quietness when we have confidence. Diffidence keeps up a sense of perpetual unrest. 3. It inspires energy. "They shall build houses, and plant vineyards." So long as the restored Jews expected to be surprised at any moment by their foes and driven away again from their homes, they would not have much heart to build up the walls of Zion. Tents are sufficient for sojourners. Confidence, however, will give a motive for laying good foundations and building solid structures. The confident Church will launch out in daring enterprises, or carry on long patient toil in sure expectation of enduring results. 4. It gives leisure for service. The distrustful workmen must carry the sword as well as the trowel, and thus be hampered in their work. Confidence dismisses fear of danger. The confident servant of God may give himself wholly to his Master’s work. 5. It wins others to confidence. Timorous Christians will make but few converts, but one person’s confidence infuses a corresponding confidence in others. II. TRUE IS BASED ON SAFETY. Confidence is a feeling; safety is a fact. The one is only justified by the other. Confidence without security is mere bravado. There is no security in the bare sense of safety. Thus often they are most confident who have least reason to be so. The first inquiry is as to facts, not feelings. If we lack confidence our business is not to endeavor to stimulate it, to lull fear with spiritual opiates, or to rouse assurance with spiritual intoxicants. Such conduct is as foolish as it is dangerous. The right course is to look into the question of the justification of confidence. If we want to know whether the house will stand, let us have its foundations examined. When we can be assured of safety, confidence will be a natural result. III. THE SAFETY ON WHICH TRUE IS BASED IS BY THE WORK OF GOD. The Jews were to dwell in confidence when God had destroyed the power of their enemies. Thus they were to "despise them round about them." It is shown in the Old Testament as well as the New that the sources of confidence as well as the grounds of safety are not to be found in man. We are not to be confident nor to count ourselves safe because of anything we have done, or because of our assurance of our own strength and resources. Our confidence is in God; therefore the feeblest souls may be confident, as the weakest of men may be quite safe within a strong fortress. Judgment reveals God to the wicked. Thus Zidon knows that God is the Lord (Ezekiel 28:22). Redemption reveals him still more to his people, to those who trust and acknowledge him. They will be confident when they are brought by the gracious goodness of the Lord to know him by experience as indeed "their God." BY J.R. THOMSON The height of arrogance. In addressing the Prince of Tyre, the prophet is in reality dealing with what may be called the national spirit pervading the proud and mighty city—a spirit regarded as embodying itself in the person of the chief ruler. The claim made by Tyre, and disputed by the prophet, is a claim to virtual divinity. Exalted above other cities, Tyre deems itself superior to human infirmity and to human fortune. This attitude God resents; and his representative here declares it to be the deep-seated and ultimate reason and cause of Tyre’s approaching overthrow and destruction. I. THE GROUND OF THIS CLAIM. 1. There is on the part of Tyre an assumption of extraordinary wisdom, superior to that of Daniel, a wisdom from which no secret can be hidden. 2. By the exercise of this singular wisdom and understanding, the city has devised means, such as the enterprise of its merchants, by which it has accumulated riches, and has filled its treasuries with store of gold and silver and all the conveniences and luxuries which wealth can purchase. 3. The eminent position among the nations which Tyre has thus attained, the honor accorded to it, its weight in political relations, have so lifted up its heart that it claims to be a god, and to sit in the seat of God. By this must be understood a claim and assumption to be superior to the need of any Divine care or protection, to be independent of all assistance of any kind, to be secure against the assault of any foe, and even against the mutability characteristic of the human lot. This is arrogance beyond what is to be found even in the wisest and the greatest of mankind. II. THE VANITY AND FOLLY OF THIS CLAIM. A state is a human institution; and although it undoubtedly embodies the Divine idea and principle of authority requiring submission, although there is such a thing as national character and national life, still every earthly and human institution, beginning in time, ends in time, and participates in human weakness and ignorance. They who claim deity for aught earthly cannot understand what Deity is, how it is creative and not created, eternal and not transitory, immutable and not shifting, perfect and not subject to development and dissolution. To know one’s self is true wisdom; he who forgets or disclaims his humanity is the subject of illusion, and illusion which must be speedily and irretrievably dispelled. III. THE OF THIS CLAIM. The assumption of Tyre is rebuked and censured, not as a violation of good taste, not as an insult to other nations, but as a defiance of the Lord of all. To claim unfailing wisdom and irresistible power is to assume the attributes, to aspire to the throne, of the Eternal. Pride has been reckoned as one of the seven deadly sins. It is indeed pernicious in its effect upon the character of those who suffer it to take possession of their being and to control the habits of their life. It is offensive and injurious in its influence upon human society. But primarily it is a sin against God—the placing of the creature in that supreme position which is God’s of right, and God’s alone. IV. THE OF THIS CLAIM. Events occur which dispel human illusions, confound human vanity, and unmask human pretensions. In the days of its prosperity and power, men, ever ready to flatter and to worship the great, were too ready to concede the extravagant and monstrous claims Tyre advanced. But the time of trial comes, and their baselessness and absurdity are exposed. Evils which a Divine power would avert prove able to assault and master the pretentious and self-confident. The one great lesson of human history is this—man is but man, and not God. V. THE OF THIS CLAIM. In the zenith of its prosperity, the acme of its power, Tyre is confronted by a force mightier than its own. The agency is the king and army of Babylon; but the great Actor in the awful scenes which transpire is none other than the Eternal himself. The forces of Tyre are defeated, the fleets of Tyre destroyed, the walls of Tyre razed, the wealth of Tyre dispersed, the city of Tyre itself demolished. "Wilt thou yet say before him that slayeth thee, I am God? but thou shalt be a man, and no God, in the hand of him that slayeth thee." Here is something more than disproof; here is reversal, refutation, annihilation. Pride is humbled to the dust; and the proud are scattered and are no more.—T. Ezekiel 28:3-10 The folly of worldly wisdom. It might not have occurred to an ordinary observer that Tyre owed its position to its wisdom, and its downfall to an unwise confidence in that wisdom. Bat the Prophet Ezekiel looked below the surface, and traced the arrogance and presumptuous ungodliness of the great city to its claim to worldly prudence, sagacity, and skill, which, being substituted for true and Divine wisdom, became the occasion of the city’s downfall and destruction. I. THE RANGE AND REALITY OF WORLDLY WISDOM. It has respect to earthly good, prescribing means by which health of body, riches and luxuries, worldly honor, etc; may be attained. It bounds its regards by the horizon of earth and time. It employs instrumentalities which experience approves as efficacious. It takes counsel of the prosperous and the honored. It pursues patiently and persistently aims which are mundane and which are within human reach, wasting no time (as it would say) upon ethereal sentiment, imaginary and ideal perfection, Utopian schemes. II. THE FRUIT OF THIS WISDOM. The case of Tyre is to the point. The understanding and skill for which the Tyrian merchants and mariners were noted were not employed in vain. Success was their attestation and approval. Uncertainty is indeed distinctive of all human endeavor and undertaking. But a large measure of success may fairly be reckoned upon as likely to be secured by the use of means devised by the wisdom of this world. As a man soweth, so does he reap. III. THE BOAST OF THIS WISDOM. Tyre claimed to be wiser than Daniel, and to be able to penetrate all secrets. There are those who would think it vulgar and contemptible to boast of their birth, their wealth, their honors, who, however, are not above boasting of their insight, sagacity, and prudence. They would never have fallen into errors which misled their neighbors! They would have known how to deal with such a person, how to contend with such difficulties, how to adapt themselves to such circumstances! Trust them to find their way, however intricate its windings! IV. THE TRIAL OF THIS WISDOM. It is admitted that, in ordinary circumstances and times, worldly wisdom is sufficient to preserve a man and a nation from calamities, to secure to them many and real advantages. But every true student of human nature and human history is aware that times of exceptional probation and difficulty have to be encountered. It is so in the life of every man, it is so in the history of every people. The principles which served well enough before are useless now. The men of the world are at a loss, and know not whither to turn. The crisis has come: how shall it be met? V. THE VANITY OF THIS WISDOM. Mere cleverness and fox-like keenness, mere experience upon the low level of expediency, are proved in times of trial to be altogether worthless. Deeply rooted convictions of Divine truth, and habits of reverential conformity to laws of Divine righteousness, "the fear of the Lord" (in the language of Scripture),—such are true wisdom. Anything short of this must issue in disappointment and powerlessness. Human expediencies may carry us a long way, but a point is reached where they fail, and where their worthlessness is made apparent. Such a point was reached in the history of Tyre, when it was found that wealth could not buy off the hostility of Babylon, and that mercenaries could not resist Babylonian arms or policy overcome Babylonian persistence. VI. THE AND OF THIS WISDOM. The language of the prophet upon this is singular and suggestive: "I will bring strangers upon thee, the terrible of the nations; and they shall draw their swords against the beauty of thy wisdom, and they shall defile thy brightness." The wisdom in which the Tyrians trusted, and which excited the admiration of their neighbors and rivals, could not withstand the attack of Oriental soldiery and tactics. It was boasted in days of prosperity; but in the day of adversity its strength was small. VII. THE AND OF THIS WISDOM. There are times when professions are accepted as valid and trustworthy; but there are also times when professions are of no avail, and when solid facts and realities alone will abide. As in the case of Tyre, the wisdom which is weighed in the balances and is found wanting is utterly discredited. Men despise what formerly they praised. Such is the fate to which the wisdom of the worldly wise is doomed. "It is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject Hath not God made foolish the wisdom of the world?"—T. Ezekiel 28:16 Sin and destruction. No doubt the inspired prophet of the Lord saw in the fate of Tyro what was not discernible to worldly and enlightened minds. These would look for political causes and motives and consequences in the rise and fall of states. But Ezekiel saw below the surface. He knew that there was Divine action in and beneath the action of Tyre’s enemies; and that there were reasons only recognizable by a reflecting and religious man for the awful disasters which he was commissioned to foretell. I. THE OF SIN. 1. We may discover what may be called material occasions of sin, in the wealth and prosperity, the fame and renown, the beauty and splendor, of Tyre. Circumstances of very different kinds may yet agree in suggesting evil thoughts, desires, and habits. Men lay the blame upon circumstances, but this is a very shortsighted method of proceeding. 2. There are moral promptings to sin which may spring out of the former. The heart is lifted up with exultation; a not unnatural confidence in possessions and resources springs up and asserts itself. II. THE OF SIN. "Thou hast sinned’ is the reproach addressed by God to the guilty city; and it is the reproach addressed to every nation and to every man that has yielded to temptations which should have been withstood, repelled, and mastered. The forms which sin assumes are innumerable, and vary with varying times and with varying states of society. The context refers to: 1. Iniquity, or the violation of Divine laws regulating men’s relations among themselves and to God himself. 2. Violence, such as the powerful, willful, and haughty are given to exercise in their treatment of their inferiors. 3. Corruption and defilement, such as are certain to prevail where God is not honored, and where selfish ends inspire men’s conduct. III. THE OF SIN. This is: 1. By the decree of God. He is the Speaker throughout this passage. He claims to bestow privileges, and to call men to account for the manner in which those privileges are used. Whatever be the agency or instrumentality of chastisement and correction, it is by the Eternal Wisdom and Righteousness that it is inflicted. 2. In the case of national sin, the penalties are put in force through the instrumentality of neighboring nations. A barbarian horde, or a mighty sovereign and conqueror, has again and again been used as a "scourge of God." It would be wrong to attribute any moral superiority to the victorious people; they may be merely the rod, the sword, in the hand of the Lord of hosts. 3. Where the offence has been heinous, the visitation may be one involving complete destruction, as in the case of Tyre. The terms of threatening here recorded are of the strongest and most unsparing. "I will destroy thee;" "I will cast thee to the ground;" "I will bring forth a fire from the midst of thee; it shall devour thee." Such punishment is sometimes regarded as inconsistent with the attributes of a just and merciful King and Judge. But, whilst it may not be in our power to vindicate all the ways of God, it is certainly not for us to question the acts of him who is omniscient, and whose righteousness is without a flaw. There is nothing in Scripture to support the opinions of those who think that, because God is benevolent, therefore there is no such thing as punishment. There is a moral law which the Sovereign Judge will surely maintain and vindicate. 4. The punishment inflicted upon sinners shall be published far and wide. What is done by God in the exercise of punitive justice is done in the sight of all, and all shall be astonished. This publicity may surely be explained as an arrangement intended for the universal good—to impress upon the minds of all mankind the heinousness of iniquity, that they may "stand in awe, and sin not."—T. Ezekiel 28:25, Ezekiel 28:26 The favor shown to Israel. In the writings of Ezekiel, as in those of other prophets, we cannot but observe the remarkable conjunction of passages denouncing judgment with passages revealing Divine grace and promising Divine clemency. The attentive reader cannot but be surprised and charmed upon meeting with such a promise as is contained in these two verses, coming in between the denunciation of Tyre and the denunciation of Egypt. Undoubtedly, the fate of surrounding nations had relation to the history and prospects of Israel, though it would be presumption in us to define those relations too exactly. It was not a mere rhetorical art which led to the introduction of this portion of the prophecies just in this place. Yet we feel that its position both enhances its beauty and deepens its interest and significance. I. THE FAVOR TO BE SHOWN TO ISRAEL IS IN TO THE FATE OF OTHER NATIONS. Tyre should perish from off the earth; Egypt should be trodden underfoot, and should be degraded in the scale of nations; but Israel should dwell in their own land with confidence. II. THE FAVOR SHOWN TO ISRAEL IS UPON ISRAEL’S , , AND . It is not to be supposed that Israel, because the chosen nation, was exempt from calamity and discipline. On the contrary, it was because, to some extent, the discipline was answering its intended purpose, that brightness followed the storm, that the winter of Israel’s discontent was succeeded by the genial and happy springtime. III. THE FAVOR SHOWN TO ISRAEL WAS, HOWEVER, BY ISRAEL’S OWN AND ACTION. So it had been from the beginning. Israel was a rebellious and stiff-necked people, lapsing now into idolatry and again into murmuring or licentiousness. God had a purpose in Israel’s election, and that purpose must needs be carried out. But in any case, it was no virtue, excellence, or merit in Israel that accounted for the forbearance continually and repeatedly extended towards the people of the covenant. IV. THE FAVOR SHOWN TO ISRAEL WAS OWING TO THE OF THE DIVINE RULER. Why such clemency was extended to Israel, and was withheld from Tyre, it may not be possible for us to explain. But there is no caprice in the government of God; justice and mercy are his attributes, and it would be folly in man to impugn them. Who is there who is not indebted to Divine long-suffering and loving-kindness? What nation has not been spared and delivered from its enemies, once and again in the course of its history? Certainly, the mercy of the God of Abraham towards the people that sprang from the father of the faithful was great and marvelous. V. THE FAVOR SHOWN TO ISRAEL WAS IN THE OF THE PEOPLE FROM AND EXILE. They were "gathered from the people among whom they were scattered." Instead of being reduced to perpetual bondage or absorbed by their conquerors, the Hebrew people, though appointed to exile, were in due time redeemed from their subjection, dependence, and expatriation. VI. THE FAVOR SHOWN TO ISRAEL WAS IN THEIR RE- IN THEIR OWN LAND. It was the land given by Jehovah to his servant Jacob, the land of promise, the land of the covenant. God had his own wise purposes to work out by this replanting and resettling of the people of Israel upon the sacred soil. There it was appointed for them to dwell in safety and confidence, to build their houses and to plant their vineyards, and above all to worship the God of their fathers in his chosen sanctuary. VII. THE FAVOR SHOWN TO ISRAEL WAS TO AWAKEN THE OF PIETY. The services and their motives may not always have been spiritual and pure, free from every taint of selfishness and self-satisfaction. The Israelites, thinking of the judgments God had executed upon all those who had despised them round about them, congratulating themselves that, whilst their foes had been humiliated or destroyed, they had been spared, restored, and blessed, may, perhaps, have allowed some feelings of self-righteousness to take possession of their hearts. Yet they could not fail to acknowledge Jehovah as their true Friend and mighty Deliverer; they could not but offer grateful sacrifices of adoring praise to him who had remembered them in their low estate; for his mercy endureth forever. They could not but know and confess him as the Lord their God.—T. BY J.D. DAVIES Ezekiel 28:1-10 Pride’s terrible fall. A real king incorporates in himself all that is best and mightiest in the people. The aims, and enterprises, and ambitions, and spirit of the nation should find a place in his breast. He is a mirror, in which the life of the empire is reflected. Whether he leads or whether he follows the bent of the nation’s will (and, in part, he will do both), he becomes the visible exponent of the nation’s life. All that is good in the empire, and all that is evil, blossoms in him. Hence this message. I. WISDOM LEADS TO SUCCESS IN . "With thy wisdom and with thine understanding thou hast gotten thee riches." So far, no sin was committed. It is God’s will that the rocks of earth should disclose their treasures of silver and gold. It is God’s will that the nations of the earth should interchange their products. The wisdom requisite for enterprise and commerce God himself gives. "Say not in thine heart, My power and the might of my hand have gotten me this wealth; but thou shalt remember the Lord thy God, for he it is who giveth thee power to get wealth." Far-reaching sagacity, careful plan, prudent thrift, and bold adventure bring stores of wealth. "The hand of the diligent maketh rich." II. SUCCESS LEADS TO STATE . More or less in every human breast there is a hunger for dignity, luxury, magnificent display. As soon as means are forthcoming this hunger will satiate itself. Nor is it merely a matter of personal satisfaction. It lends importance to the man; it lends importance to the state; it impresses other people—other nations—with a sense of superiority. It obtains homage and deference from men, and this is delicious. How otherwise can wealth be expended? The king cannot consume more food, unless it be to his injury. Expenditure on dress soon reaches its utmost limit. Therefore wealth can find outlets only on palatial buildings, pompous equipages, and martial defenses. III. STATE BREEDS A SPIRIT OF VAIN . The tendency of all material possession is to foster a feeling of self-importance. The adulation of others strengthens this feeling. Every addition of influence or power contributes to this inward vanity. In proportion to a king’s poverty of mind will he over-estimate his importance. He looks upon his granite ramparts and upon his vast armaments, and imagines himself unconquerable. All other monarchs flatter him. He is easily cajoled into the belief that he possesses a clear superiority among men—yea, positive supremacy. He conceives that be is cast in a mould unlike that of mortals—that he is deathless and divine. He demands honors which belong to God alone. Instead of making his perilous position secure by the ramparts of God’s friendship, he makes God an enemy. IV. PROFANE IS TO A REVERSE. "Thou shalt die the deaths of the uncircumcised by the hand of strangers." A castle built without foundation is sure, sooner or later, to fall. In proportion to the loftiness of the erection will, in such a case, be the greatness of the catastrophe. Instead of being secure and permanent as God, he will find himself vulnerable as a man, frail as a flower at noonday. The spears of those he had despised will pierce his flesh as they would the flesh of another man; and when another king—the king of terrors—riding furiously on his pale horse, shall confront him, his heart will be the victim of such remorse and shame as other mortals have never known. Better far not to be lifted up than to be lifted up and then cast down. The momentum of a body falling from a dizzy height is terrible: what is the momentum of a lost soul? V. GOD’S WORD IS THAN ALL HUMAN . "I have spoken it, saith the Lord God." In the largest sense it is true that we cannot go against the word of the Lord. God’s word is the forthputting of his thought, purpose, will. It is omnipotent resolve interpreted into speech. "He spake, and it was done." A word becomes a world. A breath of God sweeps the earth like a tornado. A promise is a ladder by which we can climb to the skies; it is a ship that will bear us away safely to the eternal haven. One word of God is a feast that will nourish the life of our soul for ages. It is a refuge in which we may securely hide. Jehovah’s word is a rampart, from behind which we may calmly defy ten thousand foes. It is a wall of fire that never has been broken through. That word is more worth than all bankers’ coffers—than all Californian mines. It is a title-deed to immortality and to heaven.—D. Ezekiel 28:11-19 The glory and shame of Eden reproduced. There is no reason why we should not regard the biblical narrative of Adam’s trial and fall as fact and as allegory also. There is no real discrepancy between these two principles of interpretation. We are bound to accept it as a narrative of historical fact. Yet it is also an outline picture of every man’s history. In each man’s case there is the Edenic period of innocence, there is the crisis of first temptation, there is the fall, and then the banishment from Edenic joy. The circumstances of the first probation are more clearly and vividly reproduced in the case of a young prince than in any other. Hence the application to the King of Tyre. I. THE KING AS THE IDEAL MAN. Adam was placed in Eden as a monarch. He was placed in dominion over all creatures in earth, or air, or sea. This gave him a great "coin of vantage." In this respect he was made after the pattern of God—he was God-like. All that ministered to his needs was within his reach. Not a thing was denied to him that could meet a want or satisfy a just desire. His home was stored with every form of beauteous vegetation and with every kind of precious gem. And he was priest as well as king. He had access to God at all times. In him creation was summed up. In a similar position was the King of Tyrus placed. All material good was within his reach. There was no temptation to acquire wealth by unlawful means. Tyre and its possessions were to him as a garden, over which he could roam at large, He stood towards men in the stead of God—the dispenser of truth and justice. He was gifted with robust health and with abundant wisdom. He had all that heart could wish. He was placed in an Eden of abundance—"in Eden, the garden of God." Like Adam, he was on his trial. II. THE . To every man temptation comes. If his heart be not set upon the acquisition of spiritual riches—wisdom, holiness, and love—he will desire inordinately the lower good, and will break through lawful restraints in order to possess it. This is the core and essence of temptation. In this way the King of Tyre was tested. He was set up by God to exemplify righteousness, and to administer justice among the people. Nor among his own subjects only, but from his high position "the mountain of God"—he could have disseminated righteous principles among all the nations with whom Tyre traded. Yet in this respect the king egregiously failed. His love of gain was too great—was excessive. It overmastered his love of righteousness. What advantage he could not gain by fair and legitimate methods he extorted by violence. This is clear from Ezekiel 28:16, "By the multitude of thy merchandise they have filled the midst of thee with violence." If the king personally was not the prime instigator of these deeds, he connived at them through unprincipled or corrupt judges. His prosperity and glory made him vain and arrogant. Temptation came to pluck the forbidden fruit, and the king weakly yielded. III. THE CRIME. The crime was selfishness, covetousness, avarice. This favored and fortunate man was placed in the possession of abundance. There was one thing he might not do. He might not rob others to enrich himself. The possessions of the foreigner ought to have been as much respected and protected as his own. But the devil whispered in his ear counsels of unrighteous enrichment, and he listened, wavered, succumbed. "Iniquity was found in thee." "Thou hast corrupted thy wisdom;" i.e. thou hast twisted it into cunning and craftiness. "Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffic." He had imagined that no higher power than himself would supervise his deeds. "God is not observant of such things," said his wily tempter. "Thou shalt not surely die." This was his crime. His very brightness—his prosperity—brought him into scenes of new temptation. He might have blessed mankind; but he was set on selfish ends. He was in indecent haste to aggrandize self. He trampled on others’ rights, on law and order, that he might swell his self-importance. He chafed against the idea that he, a king, was only a subject to a higher scepter. He would brook no interference with his proud will. This was his crime. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 29:1 In the tenth year, etc. The precision with which the dates of the several portions of the prophecy against Egypt are given, here and in Ezekiel 29:17; Ezekiel 30:20; Ezekiel 31:1; Ezekiel 32:1, Ezekiel 32:7, shows that each was called forth by the political events of the time, and has to be studied in connection with them. It will be well, therefore, to begin with a Brief survey of the relations which existed at this period between Judah, Egypt, and Babylon. After the great defeat of Pharaoh-Necho by Nebuchadnezzar at Carchemish, on which Jeremiah (46.) dwells fully, he was succeeded in B.C. 594 by his son Psammetik II. the Psammis of Herodotus 2.160, who invaded Ethiopia, and died in B.C. 588, leaving the throne to his son Uah-prahet, the Pharaoh Hophra of Jer 44:30, the Apries of Herod; 2.161. The Greek historian tells us that he attacked Tyre and Zidon, failed in an enterprise against Cyrene, and was deposed by Amasis. Zedekiah and his counselors, following in the steps of Hezekiah (Isaiah 30:1-33.) and Jehoiakim (Jeremiah 46:1-28.), had courted his alliance against the Chaldeans. As Ezekiel had prophesied (Ezekiel 17:11-18), they found that they were once more leaning on a broken reed. We have now come to B.C. 589, when Jerusalem was actually besieged, but was still dreaming of being relieved by an Egyptian army. Ezekiel 29:3 The great dragon. The word is cognate with that used in Genesis 1:21 for the great "whales," monsters of the deep. The "dragon," probably the crocodile of the Nile (compare the description of "leviathan" in Job 41:1-34.) had come to be the received prophetic symbol of Egypt (Psalms 74:13; Isaiah 27:1; Isaiah 51:9). The rivers are the Nile-branches of the Delta. My river is mine own. The words probably imply that Hophra, like his grandfather Necho, in his plan of a canal from the Nile to the Red Sea, had given much time and labor to irrigation works in Lower Egypt. The boast which rose to his lips reminds us of that of Nebuchadnezzar as he looked on Babylon (Daniel 4:30). He, like the kings of Tyre and Babylon, was tempted to a self-apotheosis, and thought of himself as the Creator of his own power. The words of Herodotus, in which he says that Apries believed himself so firmly established in his kingdom that there was no god that could cast him out of it, present a suggestive parallel. Ezekiel 29:4, Ezekiel 29:5 I will put hooks in thy jaws. So Herodotus (2. 70) describes the way in which the Egyptians caught the crocodile by baiting a large hook with swine’s flesh. Jomard (’Description de l’Egypt,’ 1.27) gives a similar account (comp. also Job 41:1, Job 41:2, though there the capture seems represented as an almost impossible achievement; probably the process had become more familiar since the date of that book). The fish that stick to the scales of the crocodile are, of course, in the interpretation of the parable, either the Egyptian army itself or the nations that had thrown themselves into alliance with Egypt, and the destruction of the two together in the wilderness points to some great overthrow of the Egyptian army and its auxiliaries, probably to that of the expedition against Cyrene (Herod; 2.161) which led to the revolt of Amasis, and which would take the wilderness west of the Nile on its line of march. The beasts of the field and the fowls of the heaven (we note the recurrence of the old Homeric phrase, as in ’Iliad,’ 1.4, 5) should devour the carcasses of the slain, the corpses of the fallen and prostrate nation. Ezekiel 29:6 A staff of reed unto the house of Israel. Ezekiel reproduces the familiar image of 2 Kings 18:21; Isaiah 36:6. The proverb had not ceased to be true, though the rulers were different. Here, again, the imagery is strictly local. The reeds were as characteristic of the Nile as the crocodiles (Exodus 1:3; Job 40:21). The image of the reed is continued in Isaiah 36:7, and the effect of trusting to its support is described in detail. Ezekiel 29:8 Behold, I will bring a sword upon thee. The words are probably addressed to the nation personified rather than to the king. The sentence of doom is now pronounced, no longer figuratively. And the special guilt for which it was inflicted, a guilt which the nation shared with its ruler, is emphatically repeated in Ezekiel 29:9. Ezekiel 29:10 From the tower of Syene, etc. The Authorized Version is misleading, as Syene was itself on the border of Ethiopia. Better, with the Revised Version margin, from Migdol to Syene, even to the border of Ethiopia. The Migdol (equivalent to "tower") so named is mentioned in the ’Itinerarium’ of Antoninus, and was about twelve miles from Pelusium, and thus represented the northern extremity of Egypt; as Syene, identified with the modern Assouan, represented the southern, being the last fortified town in Egypt proper. The expedition of Psammis against Ethiopia, as above, had probably given prominence to the latter fortress. So taken, the phrase corresponded to the familiar "from Dan to Beersheba" of Judges 20:1, etc. Ezekiel 29:11 Neither shall it be inhabited forty years. It need hardly be said that history reveals no such period of devastation. Nor, indeed, would anything but the most prosaic literalism justify us in looking for it. We are dealing with the language of a poet-prophet, which is naturally that of hyperbole, and so the "forty years" stand, as, perhaps, elsewhere (Judges 3:11; Judges 5:31, etc.), for a period of undefined duration, and the picture of a land on which no man or beast sets foot for that of a time of desolation, and consequent cessation of all the customary traffic along the Nile. Such a period, there is reason to believe, did follow on the conquests of Nebuchadnezzar. It is implied in Ezekiel 29:17-21, which carry us to a date seventeen years later than that of the verse with which we are now dealing; and also in Jeremiah 43:10-12. Josephus (’Contra Apion,’ 1.20) speaks of Nebuchadnezzar as having invaded Libya. The reign of Amasis, which followed on the deposition of Hophra, was one of general prosperity as regards commerce and culture, but Egypt ceased to be one of the great world-powers after the time of Nebuchadnezzar and fell easily into the hands of the Persians under Cambyses. It is noticeable that Ezekiel does not, like Isaiah (Isaiah 19:18-25), connect the future of Egypt with any Messianic expectations. Ezekiel 29:12 I will scatter the Egyptians among the nations. As before, records are silent as to any such dispersion. All that we can say is that such a deportation was uniformly the sequel of the conquests of an Oriental king, as in the ease of the captivities of Samaria (2 Kings 17:6) and Jerusalem, and of the nations that were settled in Samaria (2 Kings 17:6), and of the Persians by Darius; that if we find reason to believe that Egypt was invaded by Nebuchadnezzar after the destruction of Jerusalem, we may assume, with little risk of doubt, that it was followed by what Ezekiel describes. Ezekiel 29:13 At the end of forty years. The restoration described may probably be connected with the policy of the Persian kings. There may have been a parallel, as regards Egypt, to the return of the Jewish exiles under Cyrus and his successors, though it has not left its mark on history. Ezekiel 29:14 Into the land of Pathros. (For the land of their habitation, read, with the Revised Version, the land of their birth.) (For Pathres, see Genesis 10:13, Genesis 10:14; 1 Chronicles 1:12; Isaiah 11:1; Jeremiah 44:1.) Its position is somewhat doubtful, but the balance of evidence is in favor of placing it in the Thebaid of Upper Egypt, which Herodotus (2. 4, 15) describes as the original seat of the Egyptian monarchy. Its name may be connected with the Pathyrite name in which Thebes was situated (Pliny, ’Hist. Nat.,’ Ezekiel 5:9). The LXX. gives the form Pathures, and is followed by the Vulgate, with a slight change, Phathures. Ezekiel 29:15 It shall be the basest of the kingdoms. The words describe vividly the condition of Egypt under the Persian monarchy, after its conquest by Cambyses. With the Ptolemies it rose again to something like eminence, but that, it must be remembered, was an alien dynasty. The nationality of Egypt was suppressed, and Alexandria, practically a Greek city, took the place of Memphis, Sais, and Thebes. Ezekiel 29:16 It shall be no more the confidence of the house of Israel. Throughout the history of the two kingdoms of Israel and Judah, as in the ease of Hoshea (2 Kings 17:4), Hezekiah (Isaiah 30:2, Isaiah 30:3; Isaiah 36:4, Isaiah 36:6), and Jehoiakim (2 Kings 23:35), their temptation had been to place its "confidence" in the "chariots and horses" of Egypt as an ally. That temptation should not recur again. Egypt should not in that way bring the iniquity of Israel to the remembrance of the Judge, acting, as it were, as a Satan, first tempting and then accusing. There should be no more looking after Egypt instead of Jehovah, as their succor and defense. Ezekiel 29:17 In the seven and twentieth, etc. The section that follows has the interest of being, as far as the dates recorded enable us to determine, the latest of Ezekiel’s prophecies, and brings us to B.C. 572. It was manifestly inserted at a later date, seventeen years after those which precede and follow it, either by the prophet, as he collected and revised his writings, or by some later editor, as a proof that his earlier predictions had already received, or were on the point of receiving, their fulfillment. The fact that the special word of the Lord came on the first day of the year is not without significance. Then, as now, the beginning of a new year was a time for men generally to look before and after, for a prophet to ask himself what new stage in the order of the Divine government the year was likely to produce. Ezekiel 29:18 Nebuchadnezzar, etc. The words carry us to the close of the thirteen years’ siege of Tyro referred to in the notes on Ezekiel 28:1-26; and enable us to refer the commencement of that siege to the fourteenth year of Jehoiachin’s captivity, circ. B.C. 586, two years after the destruction of Jerusalem. This agrees with the report of the Tyrian Annals given by Josephus (’Contra Apion,’ Ezekiel 1:21), who gives the names of the kings of Tyro from Ithobal to Hirom, in the fourteenth year of whose reign Cyrus became King of Persia. Josephus, however, gives the seventh, in. stead of the seventeenth, year of Nebuchadnezzar as the date of the beginning of the siege. Here the point dwelt on is not the success of the siege, but its comparative failure. The labors and sufferings of the besiegers had been immense. Jerome (in loc.) states (not, however, giving his authority) that these labors consisted mainly in the attempt to fill up the strait between the island-city and the mainland with masses of stone and rubbish. These were carried on the heads and shoulders of the troops, and the natural result was that the former lost their hair and the latter their skin, and the whole army was in a miserable plight. And after all, the king had no wages for his labors. The city indeed, was taken, but the inhabitants made their escape by sea, with their chief possessions, and the hopes of spoil were disappointed. Ezekiel 29:19 Behold I give the land of Egypt, etc. For this disappointment, Ezekiel, writing, so to speak, the postscript which he incorporates with his earlier oracles, promises compensation. Egypt, as he had said seventeen years before, should be conquered, and its cities plundered, and so there should be wages enough for the whole thirteen years of fruitless labor in the siege of Tyre. In that labor, the prophet adds (Verse 20), they, though they knew it not, had been working out the will of the Supreme. They also had been servants of Jehovah, as Jeremiah (Jeremiah 25:9) had described Nebuchadnezzar himself. Ezekiel 29:21 The horn of the house of Israel. The "horn" is, as always (1 Samuel 2:1; Psalms 92:10; Psalms 112:9; Psalms 132:17), the symbol of power. Jeremiah’s use of it (Lamentations 2:3) may well have been present to Ezekiel’s thoughts. That horn had been cut off, but it should begin to sprout again, and the prophet himself should resume his work as the teacher of his people, which had apparently been suspended for many years after the closing vision of the restoration of the temple and of Israel. The words justify the conclusion that Ezekiel resumed his labors after B.C. 572. Was he watching the growth of Saiathiel or Zerubbabel? Ezekiel 29:1-6 The doom of Egypt. I. AN A GREAT FOREIGN NATION. The Hebrew prophet did not confine his attention to the little strip of territory on the eastern shore of the Mediterranean Sea, which we call the Holy Land. He was God’s messenger to the world. 1. The heathen are concerned with God’s messages. God notices them and has intentions concerning them. Therefore: 2. It is the duty of the Church to make God’s truth known to the heathen. Ezekiel was not a Jonah; he was not called upon to visit the heathen as a prophet of Jehovah. But his written words might be read by some of the more inquiring Egyptians. It is well to take large views of God’s thoughts, our duties, and the world’s needs. II. GOD CALLS A MIGHTY EMPIRE TO . Tyro was greater and more famous than the little Ammonite and Moabite countries; but even Type was small compared with Egypt—one of the great world-empires. 1. No people can be above the rule of God. The biggest earthly kingdom is beneath the King of kings. Egypt is compared to one of its monster crocodiles (Verse 3). But it is not the less to be called to account by God. 2. No people can be too strong to be overthrown. Even great Egypt is to fall. The strongest have their weak places. Mighty citadels may be shaken by earthquakes. All man’s grandest works and most imposing institutions are frail, and may be broken up by the rod of the Unseen. III. THE OF IS NO AGAINST THE DANGERS OF . After China, Egypt seems to be about the most ancient empire in the world. In the region of its influence and among its neighbors Egypt was venerable with age before any of its rivals had made an appearance on the world’s stage. Its known history goes back to four thousand years before Christ. For tens of centuries this hoary old empire of the Pharaohs held on its course amidst the rising and falling of many ambitious but short-lived neighbors. Yet Egypt was not immortal. Dynasty succeeded dynasty, and Egypt long stood the shock of war and change. But at last her hour of reckoning drew near. Then her long past afforded her no shelter. England cannot live in the future on her past history. The Church of the coming age cannot stand strong and safe on no better foundation than the glory of saints and martyrs in earlier ages. IV. IS NO FOR A GOOD . Egypt was famous for her learning and her science. Long before the Babylonian and Persian astronomical science arose by the Euphrates, there were schools of literature, philosophy, and physical science on the banks of the Nile. It was a help in the training of Israel’s great deliverer that he was educated in the greatest center of light of his age (Acts 7:22). Yet the great intelligence of ancient Egypt did not preserve its sons from gross moral corruption, and no worldly wisdom was able to provide against the descending arm of judgment. Culture will not dispense with the need of conscience. University honors are not passports to heaven. Knowledge and thought will not shield the sinful against the wrath of future judgment. Ezekiel 29:6, Ezekiel 29:7 A staff of reed. Egypt is here compared to a staff of reed that had been trusted by Israel and had failed her in the hour of need. Earlier than this the Jews were warned not to trust Egypt because the old empire of the Nile had become weak as one of the reeds that grew by her sacred river. The confidence would be fatal, for the staff would break and pierce the hand of one who leaned upon it (Isaiah 36:6). It was common for the prophets to warn the Jews against the mistake of going down to Egypt for help (Isaiah 31:1). Now, however, Egypt is blamed for being so false and treacherous an ally as she proved herself in the time of Judah’s need. I. IS . Egypt ought not to have been weak as a Nile reed. In her friendship, at all events, she should have shown more stamina. Moral weakness is certainly blameworthy. There is a great mistake in pleading weakness as an excuse for failure of duty. God never calls upon any one to do more than he is able to accomplish. If, therefore, his strength fails, and he cannot perform his task or face his temptations, the blame lies at his own door. We ought to be strong in soul. We have not even the excuse of Egypt—a heathen nation that knew not the true God. With inexhaustible fountains of spiritual strength within our reach in the gospel of Christ, it is our own fault if we become as worthless reeds when we should be like strong trees of the Lord. II. FAILING IS OF THE NATURE OF , We can wrong our friend without lifting a finger to hurt him, if we are found wanting in the time of need. Of all places friendship is the last in which weakness should be discovered. A true friend will make it a point of honor to be at his very best to give expected help, ever- though he be weak and suffer defeat in pursuing his own interests. He is a trustworthy friend of Christ who is weak as a reed when called upon to do any service or make any sacrifice for his Master. It is treason to Christ to be found wanting in the day of duty or danger. III. THERE IS NO IN THE PLEA OF . Egypt was not saved on account of her weakness. She found no excuse in her inability to help her allies. She ought to have been able to help them. They who refuse to go into the Lord’s battle because they have not moral strength with which to fight the will not therefore be permitted to shelter themselves in peace and quiet. They may escape the wounds of the field, but they will encounter the ills of an attack at home. No soul can be safe in neglecting duty, shunning peril, or fleeing from the place where Christ would have him stand. IV. MAY BE . The reed-like character may be made stout as an oak. God can make the feeble strong. "To them that have no might he increaseth strength" (Isaiah 40:29). Thus St. Paul could say, "When I am weak, then am I strong" (2 Corinthians 12:10). Christ will not break the bruised reed; but he will not leave it bowed and useless. He will strengthen it. The secret of this transformation from weakness to strength is faith. They were the heroes of faith who, according to the Epistle to the Hebrews, "out of weakness were made strong" (Hebrews 11:34). Ezekiel 29:9 The pride of creation. In the insanity of his pride, Pharaoh is supposed even to claim the mighty Nile, that great work of nature on which the wealth and even the very life of his people depended, as a creation of his own imperial power. Such a foolish boast illustrates in an extreme form the common mistake of claiming to create what has in fact been received as a gift of God. I. NOTE THE OF THE PRIDE OF . This is seen with many kinds of success. 1. National greatness. The proud nation glories in having built up its own greatness. The mighty monarch regards himself as the maker of his empire. 2. Private fortune. One who has risen from the ranks regards himself as a self-made man. His success he attributes to his own ability and energy; and his ability and energy he regards as springing from himself. 3. Skilful inventions. Man does indeed seem to create with his brain. We say that Homer created the ’Iliad;’ Phidias, the Elgin Marbles; Watt, the steam-engine; Stephenson, the locomotive. The thought that constituted or shaped these great works of genius was bred in the brains of the men who originated them. 4. Personal character. Men commonly regard themselves as the architects of their own characters. If there is growth in wisdom or strength, the strong temptation is to think that this growth is due to their own thought and effort. But— II. THE FOLLY OF THE PRIDE OF . This pride springs from a delusion. Certainly it did with Pharaoh. He make the Nile! The Nile made him! Egypt was just the child of the Nile. Her wealth depended on the ministry of the mighty river. Floods gathered from melting snows on distant African mountains far beyond the territory or even the knowledge of the Pharaohs, swelled its waters so that they overflowed their banks and spread fertility on the narrow strips of river-side called Egypt. But this is but an evident instance of what is true in less conspicuous ways. All great things, all new things, all things that exist, come from God. They spring from God, and they depend on him. 1. In nature. God is the Creator and Preserver of nature. He not only made the stone that the sculptor chisels; he made the laws of matter and the fundamental principles of art along which the sculptor must work. National greatness largely depends on geographical and other physical conditions of Divine creation. 2. In providence. God is still in the world, ruling it according to his own thought for his own great purposes. He overrules the government of kings. In private life he helps one on to prosperity, and sends another needful adversity through those turns of events, those conjunctions of circumstances, which the wisest cannot foresee and which the ablest cannot modify. 3. In grace. For the higher good of life spiritual attainments are necessary. Without these attainments Fra. Angelico could not have painted his beautiful angels, Milton could not have written his grand epics, Luther could not have wrought his Titanic revolution. God’s inward grace makes souls and characters good and great. III. AVOID THE SIN OF THE PRIDE OF . This pride is positively wicked. It robs God of his rightful honor. It is distinctly ungrateful. Indeed, it is atheistic; and practical atheism of this character is far worse morally than the intellectual atheism that denies the being of God as a proposition in academic discussions. Such a sinful pride destroys a man’s sense of dependence, his remembrance of obligations, his consciousness of responsibility, that admission of his own littleness which is necessary for humility as well as that feeling of God’s greatness and goodness which is at the root of religion. Ezekiel 29:14-16 The meager restoration of Egypt. I. GOD HAS MERCY ON THE HEATHEN. Egypt is to be conquered by Nebuchadnezzar; but in course of time the Chaldean yoke shall be broken off its neck and Egypt shall be restored to national existence. There is here a promise somewhat similar to that which the prophets repeatedly gave in God’s name to the Jews. Now, this promise is offered to a heathen people. God is not only the Judge of the heathen; he is also their Savior. He does not deal only in one way with any people. He cannot confine his relations with any to one side of his nature. He must be ever himself, his true and whole self. But the judicial, and that only in condemning to punishment, by no means includes the whole nature of God. God is essentially love. Therefore whenever God is dealing with any of his creatures, since he is always true to his nature and approaches them in the totality of his character, he must come in love, though at first this love may be hidden behind the clouds of wrath and judgment. In the gospel God shows his mercy to the heathen. Christ came because of God’s love for the whole world. It is now the desire of Christ that his gospel should be preached to every creature. II. THERE ARE LOSSES WHICH ARE BROUGHT ABOUT BY SIN. The proud pre-eminence of the empire of the Pharaohs was never recovered. The restored Pharaohs were feeble shadows of their awful predecessors. Cambyses the Persian king asked and received the daughter of one of them, not as a wife, but in the lower rank of a concubine. To the present day Egypt has been a weak and dependent nation. Ezekiel predicts that it shall be the "basest of the kingdoms." 1. The temporal consequences of sin are unavoidable. Repentance does not bring back the spendthrift’s squandered fortune. A shattered constitution cannot be restored to sound health. 2. Without a return to God the worst consequences of sin must continue. There is a striking difference between the predictions of the glorious restoration of Israel and this prophecy of the meager and uninviting restoration of Egypt. The conditions of the two peoples were very different. Israel humbled herself and returned in faith and devotion to God. Egypt remained a heathen nation, and as far as we know underwent no moral reformation. God was still merciful to her, but she could not reap the full blessings of restoration. We must believe that the heathen will be judged according to their light, and certainly not be punished for being heathen when they have no opportunity of knowing the truth. But the fact remains that while they lie sunken in moral corruption they cannot be also enjoying the heavenly blessedness of the pure in heart. III. IT IS WELL THAT FALSE GROUNDS OF SHOULD BE EXPOSED. In the past the Jews continually hankered after the Egyptian alliance. They will do so no longer. "Egypt shall be no more the confidence of the house of Israel" 1. When the nature of false hopes is exposed we are driven to the truth for our refuge. No longer going down to Egypt for help, restored Israel will know that God is the Lord, and learn to trust him better. God wins us by disillusioning us. 2. The ruin of false hopes is a perpetual warning. Egypt is not to be swept to permanent destruction like Tyre, on whose rocks the fishermen are to hang their nets. She is to continue in existence, but no longer as a ruling nation. Thus Israel will have the spectacle of her neighbor’s humiliation perpetually bringing her own iniquity to remembrance. Ruins are a melancholy sight; but they are an instructive one. It is well to study the sadder lessens of history. Ezekiel 29:17-20 Nebuchadnezzar’s wages. Nebuchadnezzar was used as God’s servant in the work of destroying Tyre. But he got little profit out of that expedition. Therefore he was to receive his wages in the possession of the fertile and wealthy land of Egypt. This curious rendering of history in the light of Hebrew prophecy and poetry is suggestive. I. THE KING IS BUT GOD’S . Nebuchadnezzar is referred to as a common laborer whose wages must be provided for. The pomp and ceremony of royalty are nothing in the sight of Heaven. Religion, like death, is a great leveler. II. GOD MAKES USE OF SELF-SEEKING MEN. Nebuchadnezzar was called upon to work out Divine decrees. But it was not pretended that he did this of set purpose or with any disinterested motives. His aims and ends were selfish, his views and ideas dark and heathenish. Yet he was a useful instrument of Providence. Thus the greatest selfishness may be converted into a means of doing God’s will. III. GOD IS A JUST MASTER WHO PAYS GOOD WAGES. NO man shall lose by entering his service. At first there may be no advantage, and the service is found to be disappointing. Tyre does not pay. Then Egypt must be thrown in. The beginning of the service seems to be unprofitable; the end of it will certainly be amply rewarded. The laborer is not paid hour by hour. He must wait for his wages. God’s laborers often seem to be kept long waiting. But they will surely see their payday, and then receive their dues with interest. IV. HE HIMSELF WHO SERVES FOR NOTHING BETTER THAN WAGES. The servant needs, earns, and has a right to expect and enjoy, his wages. But he has a gross and selfish mind if he has no other interest in his work than the prospect of making a living out of it. Every man’s work should be valued by him on its own account as a contribution to the good of society. Especially is this true of spiritual work. In that there is a prospect of rewards for which even Christ looked forward (Hebrews 12:2). Therefore it is not wrong to expect rewards; every lawful stimulus that can be had is needed to encourage cur service. But he is no true Christian who only serves his Lord for the sake of what he can get. Nebuchadnezzar the heathen, not Paul the Christian, is his model. V. THE HIGHEST SERVICE IS . Nebuchadnezzar, king as he was, had degraded himself to the level of a common hireling in the sight of Heaven by carrying out his great expeditions in a mean and mercenary spirit. But the lowliest Christians rise to the rank of "kings and priests" (Revelation 1:6) when they give the royal service that seeks for no selfishness. This condition does not contradict that previously mentioned, in which a reward is expected. All depends on its quality. It is the working for self-seeking ends that degrades Christian work. Christ’s reward was unselfish—to "see of the travail of his soul, and be satisfied." The true Christian should learn to say "And I will ask for no reward, Except to serve thee still." The budding horn. We are not to think of a full-grown horn putting forth buds, like Aaron’s rod—in this case a useless monstrosity of growth. The idea is that of a young horn first appearing as in a bud and then growing. A horn is to bud and grow on the house of Israel. I. THE PROMISE. 1. In the nature of the horn. This signifies three things. (1) Strength. The horn is a symbol of strength. God promises an end of weakness, a time of power and energy. (2) Defense. The horn is a weapon, and by means of it its possessor wards off attack. The people of God have been harassed and oppressed. But this time of helplessness is to be succeeded by one of security. (3) Glory. The horn is an ornament. The stag’s antler is the animal’s pride and beauty. Women wore horns as part of their head-attire. The exalted horn (Psalms 112:9) stands for the raising up of honor and dignity. 2. In the growth of the horn. It buds: (1) With a small beginning. The budding horn is at first only discovered as a slight swelling on the head of the animal from which it grows. The best things begin in a small way—the obscure spring of the great river, the grain of mustard seed, the little child, the Christian experience. (2) With continuous advance. The horn buds, pushes forward, develops into maturity. The best things are living and growing. They cannot remain in a stationary condition. The type to be followed is not the fossil horn in the museum, but the budding horn on the living head. All things of worth have a future towards which they press onward. II. THE . 1. In Israel. A horn budded on the head of the restored Israel. From the doleful captivity by the waters of Babylon the Jews returned to their own land. At first they were but a small and feeble folk—like the first appearance of the horn. But the horn was present in the bud. Israel was alive and growing, and she had yet a great destiny before her. 2. In Christ. Christ appeared like a horn growing out of Israel. He came as (1) the strength, (2) the defense, and (3) the glory of Israel. He was born an infant in a lowly condition. Elsewhere he is compared to a sprout from the stem of Jesse (Isaiah 11:1). Christ was a Jew, and he grew up quietly in the Jewish nation. His beginning was humble; but his complete life is beyond all description in its greatness and glory. All the hope of the future is with him. 3. In the Church. Christ lives in his people. He is born again in his Church, and he grows again in the growth of this his new, mystical body. Thus on the weary, faded world there is seen to grow a new and surprising life. The Christian Church came in strength and promise as a horn of salvation to the old world. It is still a growing horn. All Christians may enjoy its great advantages, and all men may be Christians. Thus there is for all the threefold promise of the budding horn—its strength, its defense, and its glory. No man enjoys these privileges to the full at first. The horn appears as a bud. The Christian life begins in lowly spheres. But it grows like Israel’s horn. BY J.R. THOMSON Boastful self-confidence. The prophet, interdicted from prophesying concerning his own nation, directs his regard to one and another of the neighboring states, with all of which the Jews were in some way connected. With Egypt, Israel had from the earliest period of its history been related and associated. During the epoch of the Captivity, the attention of those Jews who were left in Jerusalem and in Judah was turned towards Egypt, from which source they thought they might obtain assistance against the power of Babylon. The prophets who lived and prophesied about this period had occasion again and again to warn their countrymen against alliance with Egypt, against looking to Egypt for help and deliverance. They regarded Babylon as fulfilling with respect to the Jewish people the decrees of Jehovah himself, and counseled submission and a willingness to learn the Divine lessons of calamity and of exile. It was this just view of the position of their countrymen which led Ezekiel and others to warn the Jews against seeking the aid of Egypt. But the offence of Egypt, on account of which the prophet in the passage denounces the indignation of the Divine Ruler, was the sin of pride and haughty self-confidence. I. EGYPT’S GROUNDS FOR SELF-. There was very much in the position, the strength, and the history of Egypt which seemed to men to justify the nation’s pride and assumption of superiority. 1. The river Nile is alluded to by Ezekiel in this passage—a river in some respects the most marvelous in the world. The mystery of its source, the remarkable rise and fall of the stream, occasioning the extraordinary fertility of the soil, the stately temples and the lordly cities upon its banks, the harbor and port at its entrance into the Mediterranean,—all invested the Nile with a peculiar interest. In fact, as has often been said, it is the Nile which made Egypt what it was—the birthplace of civilization and the granary of nations. 2. Hence the wonderful fruitfulness of the laud, and the wealth of every kind which in its ages of prosperity Egypt enjoyed by reason of its teeming products, by which not only were its own inhabitants supplied, but distant peoples were fed. The territory was narrow, hemmed in by the desert on either side, yet abounding in most of the necessaries and luxuries of life. 3. The antiquity and fame of Egypt were unparalleled. A great nation before the other famous monarchies and empires of the ancient world came into being, a nation renowned wherever civilization existed, Egypt was prone to count herself the mother of nations, and to look upon all others as parvenus. A genealogy lost in remote antiquity not unnaturally inspired much pride and self-confidence, much haughty contempt for those who had their position still to make among the nations. 4. Add to all this the consciousness of great military power. The armies, and especially the cavalry and the war-chariots of Egypt, were such as to render her both formidable as a foe and desirable as an ally. These several circumstances account for the conviction cherished by the Egyptians that they were of all nations the greatest, and the least exposed to calamity and disaster. II. THE OF EGYPT’S SELF-. 1. This appears from the fact that Egypt assumed the prerogative of the Creator himself. "The river is mine!" was the proud boast of Pharaoh, who herein proved himself to have lost sight of the dependence and feebleness which are attributes of humanity. God’s river, given for their use, was by the arrogant Egyptians claimed as their own. 2. Egypt failed to recognize its dependence for material and social advantages upon the superhuman Source and Giver of all good. God was not in all their ways. 3. On the contrary, the people of Egypt took credit to themselves for national greatness and prosperity. It is, indeed, a sin common among the mighty, the wealthy, the flattered; who are too much given to assume first that they deserve credit for the powers of body and of mind with which they are endowed; and then, secondly, that all the results of the exercise of those powers are due to themselves. But nothing is clearer than that our humanity is bound both to gratitude and to humility. The appeal may well be addressed to every individual and to every nation, "Who made thee to differ? What hast thou that thou didst not receive?" III. THE OF EGYPT’S SELF-. Such a temper of mind, such language, and such confidence as the prophet here describes, could not be allowed to pass unchecked, unrebuked. The Egyptians were preparing humiliation for themselves; for if there is one scriptural principle more than another enforced by the lessons of history, it is this: "He hath scattered the proud in the imagination of their heart; he hath put down princes from their thrones." The facts recorded agree with the predictions of the inspired prophet. Egypt was speedily (1) subdued by her Babylonian the; (2) humiliated by defeat; and (3) enfeebled in her military power, crippled, and rendered impotent.—T. Ezekiel 29:3-5 Mightier than the mighty. It is ever the vocation of the prophet, and indeed of every religious teacher, to counteract the superficial views and to expose the worldly standards which too often obtain among men. In the time of Ezekiel there were certain States of great wealth, power, and renown, which men were wont to regard with feelings of reverence amounting to superstition. One office which he was called upon to discharge was to shake the confidence of men in the great secular world-powers which seemed capable of enduring for ever, and of defying the assaults of human arms and even the decaying power of time itself. In this passage the prophet concedes the greatness of Egypt, and yet affirms the superiority and supremacy of Jehovah, the God of nations. I. THE POWER OF A MIGHTY STATE UNDER AS . By the dragon we are to understand the crocodile, the powerful and monstrous creature which haunts the river Nile, and which is the terror of the population. An appropriate emblem of Egypt in its ancient, settled, and formidable strength. II. THE OF THAT STATE AS AND . As the giant crocodile seems to make the river its own, lording it over all beside, devouring the fish, terrifying the dwellers upon the river’s banks, so Pharaoh King of Egypt, in his haughty self-confidence and defiant fearlessness, regarded himself as the great potentate of the world, secure from all molestation, able to carry out all his schemes of aggrandizement, ready to meet in battle, and certain to overcome, the forces of any nation that might be foolhardy enough to challenge his supremacy. As "the great dragon that lieth in the midst of his rivers," so the power of Egypt dwelt secure and proud, claiming dominion, and dreading no disturbance from any foreign rival or foe. III. THE GOD AND THE POWER OF THE or NATIONS AND OF KINGS. The language attributed to Jehovah, who is represented as addressing Pharaoh, is very graphic: "I will put hooks in thy jaws and I will bring thee up out of the midst of thy rivers." God uses his own agents, but he always accomplishes his own purposes. He saw the need of humbling Egypt’s pride, and he employed Babylon to do this work. It was done, and done effectively. The arms of Nebuchadnezzar were turned against Egypt, and God gave the land of Egypt to the King of Babylon, as a spoil and prey, and as his hire and wages for the service he had rendered in the siege and destruction of Tyre. IV. THE MIGHTY OF THIS WORLD, WHEN DEALT WITH BY THE , IS LEFT , , AND ASHAMED. The picture here, in the fourth and fifth verses, painted by the prophet, is painful, but it is effective. The mighty, monster of the Nile is dragged by hook and line from the depths of the river it has been wont to call its own, is flung into the wilderness, and is "given for meat to the beasts of the field and to the fowls of the heaven." Egypt, and all her dependents who trusted in her and boasted of her patronage, are brought low, their helplessness is made apparent; and those who but lately were an object of envy and of fear are now regarded with pity or with derision.—T. The staff of reed. The figure is a very striking and effective one, however it may have been distasteful to the house of Israel, and even more so to the vaunted prowess of Egypt. I. THE SINFUL AND FOOLISH TRUST OF ISRAEL IN EGYPT. The circumstances in which Judah was placed at the time were such as to make it madness on the part of the remnant at Jerusalem to seek help from Egypt. Not only so; they were strictly forbidden upon Divine authority to act in this manner. In quietness and confidence lay their safety, in returning and rest, as Isaiah most powerfully and urgently represented to the people;—not in the horsemen and the chariots of Egypt. II. THE OF EGYPT AS A FRIEND AND . Why Egypt was at this time so powerless to help those who sought her alliance may not be perfectly clear to us; but the fact is so, and of this the events are sufficient evidence. It was a vain confidence which the Jews placed in the great and ancient world-power on the banks of the Nile. They thought they grasped a staff strong and trustworthy, and they found it "a staff of reed." III. THE INJURY UPON ISRAEL BY THE FAILURE OF EGYPT’S AID. Not only did the helper prove helpless; not only did the staff, when leant upon, bend and break. Those who applied for help received hurt instead of aid; the reed broke and pierced the hand that grasped it and trusted in its support. Jerusalem was all the worse for turning to Egypt for assistance against Babylon, the victorious and, just then, irresistible power. IV. THE COMMON OF THOSE WHO TRUSTED AND OF THOSE WHO PLACED IN THEM. Babylon rose; but Egypt and Judah fell. "All their loins shook;" i.e. the consequences of their policy were trouble, fear, and misery to both. Both incurred the hostility of the power which they in vain leagued with each other to resist. V. THE MORAL AND LESSON OF THE AND HERE . There is a proneness among all nations to be guided in their alliances, aims, and efforts by considerations of worldly policy and expediency. Too seldom do they ask themselves—What is right? What is in accordance with the eternal Reason and Righteousness which rule the world? What, in a word, is the course which God approves and enjoins? The proceedings undertaken at the instigation of worldly expediency, and in violation of Divine law, may meet with apparent and temporary success. But the Lord reigneth; and sooner or later action which he disapproves shall issue in disappointment and disaster.—T. Ezekiel 29:8-12 The humiliation of Egypt’s pride. It certainly gives a reader a somewhat dark and gloomy view of the state of the world in the time of Ezekiel, to read, as we have to do in his prophecies, one almost uninterrupted series of reproaches and condemnations. The prophet spares no man and no nation; and his writings are a monument to human iniquity, and especially to the faults and errors of the nations that flourished and fell in pre-Christian antiquity. In this passage he foretells the approaching humiliation of Egypt. I. THE GROUNDS OF THIS . It is a law of eternal justice that they who exalt themselves shall be made low and brought to the ground. The faults with which Egypt, as a state, are particularly charged are the faults of self-confidence, pride, and boasting—sins peculiarly offensive to the Most High, who will be acknowledged as God alone, and who will not give his honor to another. II. THE POWER AND CAUSE OF THIS . We are taught by the prophet—and the lesson is in harmony with the teaching of Scripture generally—to attribute this to the Eternal King and Judge, who is supreme over all nations. His sway is sometimes questioned and disputed, and is too often forgotten and practically repudiated. But behind and above all human powers there is a Power supreme and universal, not cognizable by sense, but discerned by the reason and the conscience. To this the working of moral law in the affairs of individual men and of nations is to be referred; to leave this out of sight is to leave much that we meet with in history and experience obscure and perplexing. III. THE OF THIS . The sword that was to cut off man and beast out of the land of Egypt, that was to lay waste and desolate the cities, was the sword of Nebuchadnezzar King of Babylon, himself a heathen, doubtless stained with the errors and crimes of heathenism, yet employed as a suitable agent in the chastisement of many rebellious peoples. It is remarkable that the same power should be employed to chasten Israel, Israel’s allies, and Israel’s foes! IV. THE OF THIS . The armies of Egypt were defeated; the land was laid waste; the cities were dismantled; and the Egyptians themselves were scattered and dispersed among the nations. Scarcely an element of disgrace was omitted; the chastisement was complete. V. THE EXTENT AND OF THIS . It was to affect the whole land, from the mouth of the Nile to the southernmost boundary. And it was to last for the space of forty years—a limit of time which is not, perhaps, to be taken literally, but, as is usual in Hebrew writings, as representing a long period. VI. THE LESSONS OF THIS . 1. It was a rebuke to haughty self-confidence. 2. It was a summons to penitence and contrition on account of sin. 3. It was an inducement to submission. 4. It was a clear voice from heaven, calling the nations to put their trust, not in an arm of flesh, but in the living God. "Some put their trust in chariots, and some in horses; but we will remember the Name of the Lord, our God"—T. Ezekiel 29:13-16 Light out of darkness, The case of Egypt was very different from that of Tyre. For inscrutable reasons, Tyre was destined to destruction, and Egypt to recovery and revival. The destruction of one city occupying a rock upon the seashore was the extinction of Tyre. Egypt was a vast territory, peopled by a widespread and prolific race; it might be humiliated, but could not easily be politically annihilated. The fortunes of the land of the Pharaohs were gloomy in the immediate future; but the remoter prospect was not without relief and even brightness. I. THE AND . The prophet was instructed to foretell, first Egypt’s defeat, dispersion, and captivity, and then Egypt’s restoration to the land of Pathros, the land of their origin. We are not told, and we do not know how large was the section of the army or of the inhabitants of the country affected by these predictions. The fact only concerns us, and we recognize that in the midst of judgment the Lord remembered mercy, that banishment was not perpetual, and that the national, life was appointed for revival. II. THE AND OF THE BOON THUS . Lest Egypt should be again puffed up, the prophet was directed to utter an assurance that the nation, though spared utter humiliation and extinction, should nevertheless never resume its former greatness. Two points are expressly mentioned. 1. The restored Egypt should be "a base kingdom." It should not take the rank among the nations which it had been entitled to hold aforetime. Its power should be crippled, and its splendor should be dimmed. 2. It should no more bear rule over other nations. Such had in former times been subject to its authority, as dependents, subjects, and tributaries. Egypt’s might should no longer avail to reduce surrounding peoples to subjection. III. THE MORAL AND LESSONS OF THE ACTION OF GOD TOWARDS EGYPT. These also are very explicitly stated by Ezekiel. 1. Israel should no more look to Egypt for aid, as, in defiance of express warnings from Jehovah, she had been wont to do in times past. 2. Both Israel and Egypt should know that the Lord is God. This was a truth with which Israel was speculatively well acquainted, but which Israel was too ready to forget. Egypt had not enjoyed the same opportunity of learning the wisdom, the authority, the compassion, of Jehovah. Yet lessons may be learnt in adversity which prosperity cannot teach. Egypt was taught by stern discipline; but some impression was doubtless made. It was not for Israel’s sake alone that Egypt’s calamities were permitted; but that the smitten nation might bow beneath the rod, and acknowledge the justice of the King of men.—T. The King of kings. By the very remarkable events here foretold, viewed in the light of the very remarkable interpretation which Ezekiel was inspired to add, we are taught some lessons of wider application and deeper interest than those which appear upon the surface of the prophet’s writings. I. GOD IS OVER ALL. (1) The hearts of kings, (2) the power of armies, and (3) the fortunes of nations, are in his hand. II. GOD USES ALL. 1. He has and directs his own instruments of work, kings and nations being at his service. 2. He has his own resources from which to provide wages and rewards for those whom he employs as his ministers of righteousness and retribution. III. GOD IS IN ALL. 1. In the submission of the rebellious. 2. In the chastisement of the proud. 3. In the recovery of the erring but penitent.—T. BY J.D. DAVIES Ezekiel 29:1-12 The world-power doomed. The work of the prophet is clear and definite, He does not declare his own speculations, nor the conclusions of his own judgment. He can specify the day and the hour in which God makes known to him his supreme will. Nor is the work so pleasant to the flesh as to induce men to adopt it of their own accord. The true prophet has to set himself against wickedness everywhere, of every sort and kind. He has to forego all human friendships, if he will publish God’s Word. I. THE WORLDLY KING IS SELF-. He is likened here to a crocodile. This is a fitting emblem for the King of Egypt. As the crocodile flourishes in the rivers of tropical lands, so the prosperity of Egypt depended wholly on the Nile. Without the Nile, Egypt would be a desert. So, instead of rising to the dignity of a true king, a representative of God, he sank into a condition of self-indulgence, i.e. to the level of an animal. To grovel in the mire, to find satisfaction in earthly possessions, to gratify the lower nature,—this was the supreme aim of Pharaoh. This is animalism; this is self-degradation. II. THE WORLDLY KING IS . "My river is mine own: I have made it for myself." Self-degradation leads to ignorance, ignorance to pride, pride to empty boastfulness. A man must divest himself of his intelligence and his reason before he can say, "I have made this river for myself." This is an abuse of intellect, a prostitution of conscience. Not even a crocodile has said this. To depart from God is to wander into darkness, folly, madness. Such a state of mind is practical atheism. It is a direct challenge to God to display his judicial might and to vindicate his rule. Such a vain-glorious temper of mind is profane, insolent, little short of the Satanic mind. III. THE WORLDLY KING IS A ALLY. "They have been a staff of reed to the house of Israel." As a man maimed or invalided rests his weight, when walking, upon some mechanical support, and suffers grievous injury if his support breaks, so was it when Israel foolishly leant upon Egypt for support. The prospect of succor was specious and plausible. Egypt promised friendly aid, but when the hour of trial came the support collapsed, and both Israel and Egypt were injured. It is perilous to trust in any godless power. We are often decoyed into a fatal ambush by appearances. Friendship, if not a real advantage, is a bane. It is an injury to us personally, if the one on whom we trusted fails; it is a hundredfold more injurious to an empire. Test your allies before you trust them. IV. THE WORLDLY KING IS EASILY . Carnal security is weakness incarnate. It is a rampart of cobwebs. The King of Egypt trusted wholly in his river with its seven branches; yet nothing was easier than for God to dry up the sources of that stream, and leave the crocodile on the dry land, with dead fish sticking to his scales. This is a graphic picture of defeat, a sudden collapse of brag. The river having failed, the prophecy would speedily be verified, "I have given thee for meat to the beasts of the field and to the fowls of the heaven." Achilles was said to have been vulnerable only in the heel, but every world-power is vulnerable in a thousand points. God’s favor is the only known shield that is impregnable. V. THE DEFEAT OF THE WORLD-POWER WILL BE THE OF GOD’S KINGDOM. "All the inhabitants of Egypt shall know that I am the Lord." This is a difficult lesson for men to learn, and the task is long. Yet God is not impatient. He calmly waits his time. Slowly, yet surely, the foundations of his empire are being laid. The idols of Egypt have been completely overthrown, and gradually God is being acknowledged. "He must reign." It is a grand necessity.—D. Ezekiel 29:8-16 God’s frown, a chill of death. Men have very erroneous ideas of God when they think lightly of making him their foe. They have a vague idea that he is as impotent as one of their idols. Did they but know the magnitude of his power, and his complete supremacy over human affairs, they would feel that his frown was blackest death. The fruits of God’s hostility are— I. WAR. "I will bring a sword upon thee." It would not be true to say that God takes part in every war. In many cases both combatants are to blame, and God cannot take sides with either. But, in every case in which one of the combatants is impelled to fight for an unrighteous cause, clearly God will aid the other side. Not always then. For although a combatant may have a righteous cause to defend, he may defend it in a vindictive spirit and with unhallowed weapons. It is well to note that God does fight with his trusty servants against evildoers. He does employ the sword of men in his cause; and when he is behind the sword, "it will cut off man and beast." II. . "The land of Egypt shall be desolate and waste." Nothing is easier with God than to make waste the land of Egypt. He has but to diminish the water-supply of the Nile, and the territory becomes a desert. To him it must be a grievous pain to make the fair face of nature desolate. He who delights in beauty, and caused the "sons of God to sing for joy" when earth was first robed in leafy vesture, must be pained when the verdure of forests and cornfields is blasted. Yet his desire for human good, and for the development of righteousness in the earth, is stronger far. This gives him a deeper joy; and, in order to promote moral loveliness, it is sometimes worth while to sacrifice the fair face of nature. III. . "Because he hath said, The river is mine … therefore I am against thy rivers." This is language which men everywhere can understand. This is argument which leaves deep impression in the human breast. If men despise and treat with contempt God’s messages sent in the form of human speech, God will speak to them in language they will not contemn. The strict equity of God’s dealings has often been written in largest capitals. The prohibited thing has become a scourge. The quails lusted after became disease in the intestines. The Nile, worshipped as a god, was changed into blood. God is never in haste to vindicate his rights, because at any moment he can cast a bombshell of alarm in his enemies’ camp. If men must needs trifle, let them trifle with Satan—never with God. IV. ANOTHER FRUIT OF GOD’S IS . "I will scatter the Egyptians among the nations I will bring again the captivity of Egypt." Compulsory banishment is a serious disgrace, a heavy calamity. The poor, no less than the rich, have tender attachment to their homes. The tendrils of strong affection twine round the cottage in which one is born. To be compelled to turn away from the familiar scenes—to be compelled by a foreign conqueror—is galling to every sentiment, is like a fire in one’s bones. Such enforced separation means loss, hardship, uncertainty, dishonor. Defeat in war is affliction sore enough; banishment is tenfold worse. How insane on the part of men to provoke God into such necessity of chastisement! V. ANOTHER EFFECT OF GOD’S ANGER IS, . "It shall be the basest of the kingdoms, neither shall it exalt itself any more above the nations." To have a friend who is cultured and refined is to have an elevating power at our side, lifting us up to a better life. God is wise; and to have God as a Friend is to gain wisdom steadily. God is pure; and to have God’s friendship is to become pure also. God is love; and he who is much in God’s society becomes lovely and loving. All good flows from God as its Fount; and to cut off one’s self willfully from that fount is to sink into ignorance and misery. The friends of God must rise; the foes of God must deteriorate. Today this prophecy is signally fulfilled. For centuries past Egypt has been the tool and the slave of other empires. She has been ground to the dust by the oppressor, nor is there at present any prospect that she will rise again. The word of the Lord by Ezekiel, although then improbable, has been performed.—D. A New Year’s gift to a king. There is a common proverb, that "he who gives quickly gives double." But this is not always true. A deferred gift is sometimes the best gift. God may to us seem to forget, but it is only seeming. The memory never fails, nor yet his good will. I. ROUGH WAR IS SERVICE DONE FOR GOD. "They wrought for me, saith the Lord God." Men of delicate sensibility cannot understand how God can allow the rough business of war to serve his cause. Nevertheless, he does. If a warrior-king is actuated by a desire to vindicate righteousness or to redress a wrong, he is fighting in the cause of Jehovah. Probably his motives and ambitions may be of a mixed and conglomerate character. Love of self may be commingled with love of justice; yet so far as a righteous purpose appears, he may expect the benediction of God. If our Lord Jehovah did not bless human endeavor until it was free from every admixture of selfishness, he would never bless at all. Abundant generosity marks all his action. By so doing he encourages youngest efforts in the right direction. II. IN WAR, GOD IS THE SUPREME ARBITER. Possibly Nebuchadnezzar did not know Jehovah—did not know that he was rendering a service to the God of heaven. This happens sometimes. Isaiah was commissioned by God to say to Cyrus, "I girded thee, though thou hast not known me." Ignorance, if not preventible, is excusable. Ignorance that is willful is a crime. God does not always take sides in war. Very often both sides are actuated simply by malice or some equally base passion. Temporary success in war cannot, therefore, be accepted as the approval of Jehovah. The devil does, now and again, obtain a transient triumph—at least a seeming triumph. But, on the whole, God acts as Arbiter, and often quickly reverses the effect of a visible conquest. In every battle he sees much to condemn, sometimes much to approve. III. GOD IS THE OF EMPIRES. Without question, he gave the empires of Canaan to the seed of Abraham. He gave the territory of North America to the British. He gave Egypt for a time to the kings of Persia. "He setteth up one, and putteth down another." As he claims supreme control over individual persons, so he does also over empires, large and small. "The earth is the Lord’s." He alone may rule with a high hand, and give to men no account of his doings. IV. HIS REWARDS, THOUGH DELAYED, ARE TIMELY AND . In this passage God does not stint his praise to Nebuchadnezzar. He generously styles it "a great service." He has noted carefully all the hard toil which his army endured. Not an item of hardship or fidelity is overlooked. Every tear of the widow, every sorrow of the orphan, was lodged in his memory. To have rewarded the king immediately might have been to do him injury. It might have unduly elated him. It might have fed his pride. It might have fostered an ambition for further conquests. Ambition of this sort is a terrible passion in man, and needs to be held in with a strong curb. But when danger of abusing the reward is past, God will give it, and give it in an ample measure. To possess Egypt was wealth, honor, fame. It was to gain a notable place in the history of the world. Be quite sure that when God rewards a man it will be with generosity more than royal—generosity not to be measured. Having done good service, we can afford to wait.—D. BY W. Egypt: a guilty vaunt. Notwithstanding that Judah was now looking to Egypt for deliverance, Ezekiel uttered his strong and unqualified condemnation of that idolatrous power. The Hebrew prophet was always entirely unaffected by considerations of worldly policy. What is here energetically rebuked is the sinful pride of that self-sufficient people. "My river is my own. I have made it for myself," said the Egyptian "crocodile." Whether that tone be taken by Pharaoh or by the country over which he ruled, by the minister or the Church, by the individual or the community, anywhere and at any time, it is— I. A PIECE OF FOLLY. In a purely political sense a country does belong to its inhabitants, and they have made it what it is. But in no other sense. That noble river Nile, the strength and the glory of the land, flowed in its channels and enriched the soil, not because Pharaoh or because Egypt had done anything remarkable, but because he who "sendeth forth the springs into the valleys" and "watereth the hills from his chambers" made the streams to run from the mountain-sides and to meet and flow in the great river-bed. Heaven sent the rains and the showers which fed the river which fertilized the laud. And if we will but go back far enough and trace our treasures and our joys to their ultimate source, we shall see and we shall feel the folly of appropriating to ourselves the wealth, the knowledge, the spiritual capacity, the material or moral resources, which proceed from God himself. From him they come and to him they belong. To say, "My river is my own, is to speak with falsehood on our tongue; such language is the utterance of foolish thoughtlessness. II. As ACT OF SIN. Iris positively wrong; for is it not "robbing God?" When we speak in this strain, because we think and feel in this habit of mind, we assume to ourselves that which we should be freely and continually offering to our Creater. We are denying to him that which is his due. We are showing ourselves to him as the irreverent, ungrateful, undutiful subjects and recipients that we are. Thus that which is foolish and false is also that which is guilty; it is accumulating Divine displeasure. It is taking up a position in which God, just because he loves us and. wishes our true and lasting welfare, is compelled, to say to us, "I am against yea"(Verse 3). This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 30:1 The word of the Lord came again, etc. The section that follows, ending with Ezekiel 30:18, is exceptional as standing without a date. It may be either (1) a continuation of the prophecy in Ezekiel 29:17-21, and so belong to the latest years of Ezekiel’s work; or (2) that prophecy may be regarded as standing by itself—a parenthesis inserted at a later date, so that we go back to the earlier word of the Lord in Ezekiel 29:1-16. Jerome, Havernick, Hitzig, Rosenmüller, Kliefoth, and others are in favor of the former view, chiefly on the ground that Ezekiel 29:3 speaks of the nearness of the coming judgment. That the day of the Lord should be "near" is, however, too vague and relative a term to be decisive. On the whole, the question must be left as one which we have no sufficient data for solving. The close parallelism with Ezekiel 29:1-21. seems to me slightly in favor of the second view. Ezekiel 30:2 Howl ye. The words read like an echo of Isa 13:6, and find a parallel also in Joe 1:11, Joe 1:13; Zephaniah 1:7, Zephaniah 1:14. Woe worth the day! It may be well to note that the familiar phrase is a survival of the Anglo-Saxon verb weorthan (German werden), "to become," so that its exact meaning is "Woe be to the day"" Ezekiel 30:3 The day of the Lord. Here, as everywhere (see note on Ezekiel 13:5), the words stand for any time in which the Divine judgments manifest themselves in the world’s history. Of it Ezekiel says, following in the footsteps of Joel (Joe 2:2), that it shall be a day of cloud, i.e. of darkness and trouble; a day of the heathen, i.e. a time in which the heathen who had exulted in the punishment of Israel should know that the Lord was their Judge also, that he had his "day" appointed for them. Ezekiel 30:4 Great pain shall be in Ethiopia. The words point to the extension of the invasion of Egypt—by Nebuchadnezzar in the first instance, and afterwards by other conquerors—to the upper valley of the Nile. They shall take away her multitude. The word is taken by Keil, Smend, and others of things rather than persons, the multitude of possessions. Hengstenberg renders "tumult" in the sense of the stir of a crowded city. The foundations are probably to be taken figuratively of the bases of the prosperity of Egypt, its allies and mercenaries, rather than of actual buildings (comp. Psalms 11:3; Psalms 82:5). Ezekiel 30:5 Libya. Here the Authorized Version gives (rightly enough, though inconsistently) the Greek equivalent of the Hebrew Phut, which is reproduced in the Revised Version. The Lydians, in like manner, stand for Lud; but we have to remember, as before (Ezekiel 27:10), that they are the African, and not the Asiatic, people of that name. In Jeremiah 46:9 the two nations are named among the auxiliaries of Egypt. Possibly the similarity of name may have led to the term being used also for the Lydian and Ionian forces enlisted by Psam-metichus I. (Herod; Jeremiah 3:4); but there seems more reason for including these in the mingled people that are next mentioned. Chub, or Cub (Revised Version), is found here only, and has consequently given occasion to many guesses Havernick connects it with the Kufa, a district of Media, often named in Egyptian monuments; Michaelis, with Kobe on the Ethiopian coast of the Indian Ocean; Maurer, with Cob, a city of Mauretania; Gesenius, Ewald, and Bunsen suggest the reading Nub, and identify it with Nubia; Keil and Smend adopt the form Lub, found in the Lubim of 2 Chronicles 16:8 and Nahum 3:9. On the whole, there are no adequate data for the solution of the problem. The men of the land that is in league. Here, again, we are in a region of many conjectures. (1) Hitzig and Kliefoth (following Jerome and the LXX; which gives, "the land of my covenant") take it of Canaan, as being the land in covenant with Jehovah (Psalms 74:2, Psalms 74:20; Daniel 11:28; Acts 3:25). (2) Hengstenberg, for the Sabeans, as being members of the Judaeo-Egyptian confederacy implied in Ezekiel 23:42. (3) Keil, Ewald, and Smend, of a people among the allies of Egypt, unknown to us, but sufficiently designated by Ezekiel for his readers. Ezekiel 30:6 They that uphold Egypt. The words include the allies named in Ezekiel 30:5; but also embrace the rulers, generals, perhaps the idols, of Egypt itself. From the tower of Syene. As before, in Ezekiel 29:10, "from Migdol to Syene." Ezekiel 30:9 In that day shall messengers, etc. The whole passage seems an echo of Isa 18:2. The ships are those that bear the tidings of the conquest of Lower Egypt to the upper valley of the Nile. The careless Ethiopians are so named as confiding in their remoteness from the scene of action. They thought themselves safe, and were lulled into a false security (comp. Isaiah 32:9-11 and Zephaniah 2:15, for a like rendering of the verb). As in the day of Egypt. As Isaiah (Isaiah 9:4) refers to "the day of Midian," so Ezekiel points to the memorable time when like tidings of the judgments that fell on Egypt carried dismay into the hearts of the surrounding nations (Exodus 15:14, Exodus 15:15). Ezekiel 30:10, Ezekiel 30:11 By the hand of Nebuchadnezzar. Hitherto (on the assumption that Ezekiel 29:17-21 stands by itself, and that we are still in the prophetic message of Eze 29:1-16) the predictions have been general. Now Ezekiel, following in the footsteps of Jeremiah (Ezekiel 46:1-24.), specifies the Chaldean king and his people, the terrible of the nations (as in Ezekiel 28:7; Ezekiel 31:12, et al.), as those who were to execute the Divine judgments. Ezekiel 30:12 I will make the rivers dry. The rivers are the Nile-blanches of the Delta, and their being dried up points, perhaps, literally to a failure in the inundation of the Nile on which its fertility depended; figuratively to a like failure of all its sources of prosperity. Ezekiel 30:13 Noph, or, as in Hosea 9:6, Moph, is a form of the Egyptian M’noph, the reek Memphis (so in the LXX.), the capital of Lower Egypt, the chief center of the worship of Phthah, whom the Greeks identified with Hephaestos. Hence the special mention of the idols and images. Ezekiel 30:14 (For Pathros, see note on Ezekiel 29:14.) Zoan—joined with Noph in Isaiah 19:11, mentioned in Numbers 13:22 as older than Hebron—is the Tanis of the Greeks, situated on the Tanitic branch of the Delta of the Nile. No; or, as in Nahum 3:8, No Amon (equivalent to "the abode of Ammen"), the sacred name of the Egyptian Thebes. The LXX. gives Diospolis; the Vulgate, by a curious anachronism, Alexandria. Ezekiel 30:15, Ezekiel 30:16 Sin. The name signifies "mire," like the Greek Pelusium (so the Vulgate), from πήλος. The modern name Pheromi has the same meaning. The remains of an old fortress near the town are still known as Tineh, the "clay" of Daniel 2:41. The fortress stood on the eastern branch of the Nile, surrounded by swamps, and its position made it, in modern phrase, the "key" of Egypt. Suidas and Strabo (ut supra) describe it as an obstacle to invaders from the East. Ezekiel, in describing it as "the strength of Egypt," must have known its local characteristics. The multitude of No; in the Hebrew, as in Jeremiah 46:25, Hamon-No. Did the prophet, after the manner of Mic 1:10-14, indulge in a play on the full name of the city as given in Nahum 3:8? The LXX. as before, gives Diospolis, and the Vulgate Alexandria. Noph shall have distresses daily. So the Vulgate, angustiae quotidianae. Hitizig and Keil, however, take the words as "troubles in the day-time." The city should be attacked, not by night (Obadiah 1:5), but in open day (compare "the spoiler at noonday" of Jeremiah 15:8). The LXX. emits the name of the city, and renders, "waters shall be poured out." For Sin the LXX. here gives, following a different reading, "Syene." Ezekiel 30:17 The young men of Aven; the "On" of Genesis 12:1-20:45, the "house of the sun" of Jeremiah 43:13, the Heliopolis of the LXX. and Vulgate. The form Aven (Hebrews for "a vain thing!" as in Hosea 4:15; Hosea 10:5) was perhaps chosen as a word of scorn pointing to the idolatry of the city. Pibeseth; LXX; Bubastos. The city situated on the Suez Canal, begun by Necho and finished under Ptolemy II. (Herod; 2.59). It derived its name from the eat-headed goddess Pasht, and was the chief seat of the home which was named after it. It was destroyed by the Persians (Diod. Sic; 15.51), but the name lingers in Tebbastat, a heap of ruins about seven hours journey from the Nile. Ezekiel 30:18 At Tehaphnehes; the Tabapanes of Jer 2:16; Jeremiah 42:7; Jeremiah 44:1; Jeremiah 46:14; (where it appears as having a royal palace); the Taphnae of the LXX.; the Daphne of Herod; 2.30. It was another frontier-fortress in the neighborhood of Pelusium, built by Psammetichus. It may, perhaps, be represented by the modern Tel-ed-Defenne, about twenty-seven miles southwest of Pelusium. The day shall be darkened. The normal image for the departure of the sunshine of prosperity, as in Jeremiah 46:3 and Ezekiel 32:7 (comp. Amos 5:20; Amos 8:9; Isaiah 5:30; Jeremiah 13:16, etc.). The yokes of Egypt. Commonly, as in Ezekiel 34:27; Le Ezekiel 26:13; Jeremiah 27:2; Jeremiah 28:10, Jeremiah 28:12, the phrase would imply the deliverance of Egypt from the yoke of oppression suffered at the hand of others. Here that sense is clearly inappropriate. The LXX. and Vulgate give "the scepters" of Egypt, which implies a different reading, and this is adopted in substance by Ewald and Smend, the latter preferring rendering it by "supports" or "props," the "red" being used as a "staff" rather than as a "scepter" (comp. Ezekiel 19:14; Jeremiah 43:8; Jeremiah 48:17). The pomp of her strength. The phrase meets us again in Ezekiel 33:28, and includes what we speak of as the parade of power, here probably with a view to the foreign forces that garrisoned both Daphne and Pelusium. The daughters may be literally the women of the city, who were to share the usual fate of their sex on the capture of a city; or as in Ezekiel 26:6, Ezekiel 26:8; or probably as in Ezekiel 16:53, Ezekiel 16:55, for the villages and towns dependent on the strong city. On the whole, looking to the mention of the "young men" in Ezekiel 16:17, the literal meaning seems preferable. Ezekiel 30:20 In the eleventh year, etc. Assuming that the whole section, Ezekiel 29:17-30:19, were a later insertion, that which follows was written in April, B.C. 586. Its contents show that it was written at or about the time of the abortive attempt of Pharaoh-Hophra to come to the relief of Jerusalem (Jeremiah 34:21; Jeremiah 37:5-7). This was the breaking of the arm of Egypt, of which the next verse speaks. Ezekiel 30:21 I have broken the arm. The metaphor was in itself one of the most familiar (Ezekiel 17:9; Ezekiel 22:6; 1 Samuel 2:31; Jeremiah 48:25). What is characteristic in Ezekiel is the way in which he follows the figure, so to speak, into its surgical details. A man with a broken arm might be cured and fight again; but it was not to be so with Pharaoh. His arm was not to be bound with a roller (the equivalent of the modern process of putting it in "splints"). The Hebrew word for "roller" is not found elsewhere, and Ezekiel’s use of it is one of the instances of his knowledge of surgery. The corresponding verb is used by him of the bandages or swaddling-clothes of infancy (Ezekiel 16:4). Ezekiel 30:22-24 The strong, and that which was broken. The image is pressed yet further. A warrior whose sword-arm was broken might go on fighting with his left. Hophra might continue to struggle, though with diminished strength. Ezekiel’s words shut out the hope of any such struggle. The left arm also should be broken as the right had been. The Chaldean king should wax stronger and stronger. The sword of Nebuchadnezzar should be as truly "the sword of Jehovah," as that of Gideon had been (Judges 7:18). Figuratively, he should stand before him groaning as a man wounded to the death. So in Jeremiah 43:9; Jeremiah 44:30; Jeremiah 46:26, we have allusions to an invasion of Egypt by Nebuchadnezzar, which was to end in his sitting on his throne in the stronghold of Tahapanes. Ezekiel 30:25, Ezekiel 30:26 The imagery is slightly varied. The arms of the Egyptian king are described, not as broken, but as feeble. They hang down by his side instead of wielding the sword. I will scatter, etc. The prophet dwells once more, repeating the very words of Eze 30:23 and Ezekiel 29:12 with all the emphasis of iteration, on the dispersion which was the almost inevitable sequel of an Oriental conquest. There in the land of exile they should see that they had been fighting against God; and so the prophet ends the chapter with his ever-recurring formula, They shall know that I am Jehovah (Ezekiel 28:26; Ezekiel 29:21). Ezekiel 30:1-3 A cloudy day. As in the case of Tyre, the denunciation of Divine Judgments against Egypt is succeeded by a lamentation for the doleful results of those judgments. Pity follows wrath. The terrible condition that fills the prophet’s mind with dismay is full of more pressing warning when it is such as to excite the deepest commiseration. The advent of Divine chastisement is always a cloudy day. I. OF A CLOUDY DAY. The dreadful day has not yet come; but the prophet foresees it in the near future. The newspapers furnish us with weather forecasts. The prophets supplied the Jews with premonitions of approaching changes in the political and social atmosphere. We have no gifted seers to take their place in the present day. But we have hints and warnings that should aid us in this direction. 1. The laws of God are changeless and eternal. Spiritual meteorology may appear to be as fickle as English weather. But as clouds and rain come and go by fixed Divine ordinances, in spite of their apparent waywardness, so the darkness and storms that afflict human life are really directed by God’s inflexible principles of righteousness. Therefore, if any people are in the condition that drew down clouds of judgment on Israel or Egypt centuries ago, they will assuredly repeat the dreadful process today. 2. Clouds do not come without producing causes. They seem to sail up like ships from the sea, coming and going at their own will But we know that they are produced by certain causes. Mountains and forests attract rain-clouds. Clouds of calamity are not uncaused. Sin and folly collect the heaviest of them. Some may come in mercy, like cooling clouds that refresh the traveler who is fatigued with the heat and glare of the day; others, thunder-clouds of judgment, charged with fatal fires, are gathered by an evil condition of life. When the cause is present we may well expect its consequence. II. THE OF A CLOUDY DAY. This would mean more in the sunny East than it seems to imply to inhabitants of our cloud-girt island. 1. A cloudy day is dark. Instead of the familiarly brilliant noon, men see only gloom at midday. In cloudy days of human life joy vanishes and the soul is plunged into sadness. 2. A cloudy day obscures the heavens. A curtain of inky clouds covers the blue sky and hides the sun. The saddest hours are those in which the vision of heaven is lost, when doubt and despair destroy our consciousness of God, when faith in the Unseen is drowned in spiritual darkness. 3. A cloudy day blots out the beauty of earth. The loveliest prospect is sobered and saddened in heavy weather. The whole aspect of the world is changed by a transformation of its sky. We cannot be independent of heavenly influences. Oar present earthly life is colored and shaded by our spiritual experiences. A clouded soul will see nothing but gloom in the fairest of external fortunes. III. THE OF A CLOUDY DAY. 1. The cloudy day may usher in a storm. Thus was it for Egypt and the other nations warned by Ezekiel. The cloud from the north was to burst in the troubles of Nebuchadnezzar’s invasion. Threatening days may be followed by days of real calamity. God does not speak in vain. He holds the thunderbolt, and he throws it also. There are tempests of Divine wrath. "Woe worth the day" when such a tempest bursts! It will come upon every impenitent soul. 2. The cloudy day may break in refreshing showers. (1) Some of our most alarming prospects are accompanied by blessings in disguise. The cloud is "big with mercy." (2) Even clouds of judgment bring ultimate good. Storms clear the air. Judgments are not purely vindictive and destructive. They open the door for mercy. 3. The cloudy day may be followed by a bright day. No sunshine is so sweet and bright as that which follows rain. No joy is so sunny as that which accompanies a penitents restoration. Ezekiel 30:4-6 Associated calamities. I. TROUBLE SPREADS. 1. In the individual. The first mischief in Egypt comes from the sword of the invader; but this is quickly followed by other ills. After Nebuchadnezzar’s invasion the "abundance" is taken away, and the "foundations" are broken down. 2. Among communities of men. Cush follows the fate of Egypt, and other nations also fall under the wide sweep of judgment. We are members one of another, and when one member suffers all the members suffer. No people can afford to ignore the ruin of their neighbors. Selfish indifference is ultimately punished by a man’s being compelled to share the sad consequences of the troubles of those whom he has neglected. II. IN SIN WILL BE BY IN . Cash was joined to Egypt in wickedness; she will be joined to the greater nation in suffering. He who walks in the way of sinners will come to the end of sinners. There is no assurance against the fatal consequences of wickedness that can be effected by means of association. "Though hand join in hand, the wicked shall not be unpunished" (Proverbs 11:21). III. THERE IS NO IN . Poor Cush and Phut and Lud are obscure, unimportant, and remote. Yet they share the fate of better-known Egypt-No one can hide his sin under the cloak of his own insignificance. No ferret is so keen as a man’s own sin when the time comes for it to find him out. IV. WITH GREAT SINNERS WILL NOT AFFORD ANY . These other nations were joined to great Egypt. But this alliance did not save then. On the contrary, the grandeur of Egypt attracted Nebuchadnezzar to their neighborhood. Had there been no rich and famous Egypt, he would not have troubled himself to attack Cush and Phut and Lud. We gain nothing by the power or prestige of influential connections when we are called to judgment for our sins. V. THEY ARE GUILTY OF SIN WHO AID AND ABET IT. These neighboring nations uphold Egypt. They will share her fate. From Migdol on the Delta to the granite-quarries of Syene far away to the south on the borders of the Soudan—five hundred miles—the ruin of great Egypt will extend; it will also spread to the people who support her policy and contribute to her prosperity. He who makes others to sin is himself the greatest of sinners. Fagin the trainer of child-thieves is himself a monstrous thief, though he never steals a handkerchief with his own fingers. People who encourage opium-eating, drunkenness, or profligacy, by supporting the causes of those evils, are guilty of them. The mercenaries of Egypt share the fate of their wealthy mistress. There are too many mercenaries of sin in the present day. For the sake of gain men will carry on a business which they know is directly ministering to the ruin of their fellow-creatures. They attempt to defend themselves with the excuse that they do not force those whom they supply with the means of self-destruction to avail themselves of it. This is true; but, on the other hand, they tempt the miserable victims by affording facility for fatal indulgence. That is the sin of Satan. Ezekiel 30:7 Desolation. Egypt is to be desolate in the midst of countries that are desolate, and her cities laid waste in the midst of other ruined cities. A picture of widespread and general desolation. I. THERE IS A OF LANDS AND CITIES. Having lived free from the ravages of an invader ever since the Norman conquest, we find it impossible to imagine the agonies of war among the people who suffer from them. The excitement of battle may drown those horrors for a season. But when that excitement is over, the consequent distress is deep and hitter, widespread and lasting. War is a demon of destruction. It literally ravages a country. No incursion of wild beasts from the forest, no pestilence or famine, can bring about evils equal to those of war. It is the duty of all Christian people to band themselves together into a league of peace. The war-mongers often raise cries of "British interests in danger!" The country should learn that the greatest British interest is peace. II. THERE IS A OF HOMES. 1. This happens in bankruptcy, which is often brought about by wicked devices of cunning men. The successful promoter of a company entraps unwary people, pockets a rich premium, escapes before the crash, and leave his victims to ruin and misery. Gambling ruins multitudes of homes. If a man considered his duty to his wife and children, he would see that this terribly prevalent national vice is selfish and cruel. 2. This happens in external prosperity. Drunkenness makes a home desolate even before it has brought poverty, and no home can be more wretched for the children than that of drunken parents. Therefore the self-indulgence of intemperance is brutally cruel. Quarrelling desolates a home. Many a house that is envied by the ignorant for its affluence and luxury is a very prison of misery. When love departs, the best-appointed home is desolate. Dreary souls then drag out a beclouded existence among the melancholy ruins of wasted affection. III. THERE IS A OF . 1. This may be physical. The Mohammedans simply stamped out the relics of a decaying and quarrelsome Christianity in North Africa—the home of Tertullian, Cyprian, and Augustine, The seven Churches of Asia have nearly all disappeared. If we are not true and strong in the Christian life, our candlestick will at length be taken away from us. 2. It may be spiritual. The ruined abbeys of England are famed for their beauty, and few may regret their present condition when admiring the relies of architectural splendor. But there is a worse desolation for Churches than roofless naves and crumbling walls. A Church is indeed desolate when the Spirit of Christ has forsaken her. She may seem to flourish in numbers, finance, and mechanical enterprise. But in the sight of Heaven she is a moldering ruin. IV. THERE IS A OF SOULS. 1. This may come in great sorrow. When "the desire of his eyes" is taken from a man, how can he be other than desolate? Job was desolate indeed when his children were killed. Rizpah was desolate when she sat by the corpses of her two sons to drive off the foul birds of prey (2 Samuel 21:10), and Naomi when she returned to Bethlehem a childless widow. But God can comfort this desolation and fill its victim with heavenly peace. 2. The worst desolation is in sin. The soul is a wreck. Its very constitution is a ruin. God is driven from his seat in conscience. Here is the most dire and dreadful desolation—that of the prodigal, who feeds swine in a far country, and who would fain fill himself with the husks that the swine cat! It reaches its climax in pitiless solitude—"and no man gave unto him" (Luke 15:16). The careless Ethiopians. These people who were heedless of the coming danger that threatened them in common with great Egypt may serve as a type of the careless generally. I. THE OF . These "careless Ethiopians" are not rare specimens of an obscure class. We have not to go to Africa, nor to antiquity, for the like of them. The genus to which they belong is far from extinct even in this age of anxiety and energy. Note the various forms which carelessness takes. 1. In regard to danger. This was the condition of the easy-going Ethiopians. They would not consider the approaching danger of the Chaldean invasion. Men will not see risks to health till they suddenly break down; then they discover them, perhaps, too late. Soul-danger is ignored by thoughtless sinners. 2. In respect to guilt. The pilgrim felt the weight of his burden, but most of the inhabitants of the City of Destruction seem to have had no thought of their sins. Many men sin recklessly. They add up the score of guilt without a thought. 3. In reference to duty. Multitudes live as though they were only to be expected to please themselves. The sacred word "duty" has no meaning for them. They may be very anxious about their business and what will be profitable, but they are quite careless as to what they ought to do. 4. In connection with other men. Dives is careless as to the condition of Lazarus. The Church is too negligent of the state of the heathen world. In great cities people think little of their next-door neighbors. It is possible to starve in a land of plenty, and for no one to give heed till too late. 5. In relation to God. He is our Father and Master, and it is our first duty and our highest interest to regard his will. Yet many act as if he did not exist. They care neither for his love nor for his wrath. II. THE EVIL OF . The "careless Ethiopians" are to share in the great deluge of general calamities that is about to sweep over the nations. Their carelessness does not protect them. Carelessness is evil on many accounts. 1. Because of its folly. This is more than childish. It is the stultification of mind. Man is made in the image of God, a thinking being. To renounce thought is to abdicate the throne of supremacy over the lower creation. 2. Because of its negligence. This carelessness is willful. It springs from an idle refusal to take the trouble of thinking, or from an insane infatuation with superficial interests. It is our duty to consider our ways, to consider the poor, and to remember our Creator. Negligence is sin. 3. Because of its danger. The danger is not in any degree lessened because we decline to consider it. The recklessness of an engine-driver about red lights does not annihilate obstructions on the line. The wages of sin will be paid punctually and to the full, whether we expect the day of recompense or never anticipate it. Observe, in conclusion, that there is a way of being saved from care. This is not to be found in carelessness, however. We can quench worldly care with trust. Other anxieties may be softened and ultimately abolished when we seriously set ourselves to seeking God’s favor and doing his will. Destroying idols. Egypt was a land of innumerable idols. In the general desolation that was approaching, not only would these idols prove themselves useless protectors, they themselves would share the fate of their patrons. The idols are destroyed in the ruin of the idolaters. I. THERE IS NO DEFENSE IN IDOLS. This is a lesson for the heathen. But not only pagans who worship images of wood and stone need to learn it; men who despise the superstitions of heathendom have their own superstitions and practice their own idolatry, and the lesson is also for such people. 1. Every substitute for God is an idol. What a man loves supremely and trusts in absolutely is his god. One man thus idolizes his money, believing that he has only to draw a check to frighten away the most dreadful calamity. Another makes an idol of his own ability, his skill, energy, or cleverness, proudly supposing that he is equal to any emergency. A third worships a theory, and imagines, say, that the general course of evolution will assuredly bring all right. A fourth idolizes his own religious experience, and, instead of trusting God, puts his faith in his own saintliness. 2. No idol will preserve its worshipper. Money, ability, theory, saintliness, all fail in the hour of trial, as surely as the sacred hawks and eats of Egypt proved useless in face of the march of the Chaldean army. II. GOD WILL DESTROY IDOLS. The idols of Egypt were to be destroyed in the general havoc of the invasion. The Philistine god Dagon fell down and was broken before the ark of the Lord (1 Samuel 5:4). The false hope will be laid low. It may be done speedily; if so, we may thank God for a merciful deliverance. It may be long delayed, and not even seen during the present life. Dives lives clad in purple and fine linen, and faring sumptuously till the end of his days. The rich fool is not disillusioned till the very night of his death. But in the next world, if not in this, men must see things in their true light. A happier destruction of idols comes through the revelation of their vanity in the light of God’s truth. This is the Christian method of iconoclasm. The missionary will do little good if he simply rails at the folly and sin of idol-worship. But if he makes men know of the existence of the one spiritual God, the idols will disappear without his taking any trouble to hew them down. Idols vanish from the soul when the vision of Christ is received. III. THE OF HIS IDOLS IS FOR THE OF THE . There is redemption in the Divine iconoclasm. Idols delude men, hold them in bondage to superstition, degrade their souls, and blot out the view of the true heavens. God, seeing a rich man worshipping gold, snatches the fatal idol away and plunges the man into poverty that there he may learn to search for the true treasure of the kingdom of heaven. Earthly loss is often thus sent to clear away obstructions that hide us from seeing what are our souls’ true possessions. But the mere destruction of idols is not itself a salvation. It is remarkable that Christian and European education is rapidly destroying the native idolatry of India; but it is questionable how far this is a gain if nothing is substituted but a hard and scornful agnosticism. When the idols are cast out of our lives, we need that the Christ shall come in and bring his new life. Ezekiel 30:20-26 Broken arms. Pharaoh’s arms are to be broken, while the arms of the King of Babylon are to be strengthened. This metaphor describes the condition of the great empires that is consequent on the shock of conflict. The broken arm is suggestive of loss of power. I. IT IS A TO LOSE POWER. This is felt to be so physically. So it is spiritually; for there are broken-armed Churches and broken-armed souls. 1. Men suffer great inconvenience who have broken arms. They cannot work. They are helplessly dependent on others. What can be a more pitiable picture of helplessness than a man with both arms broken? Weak Churches are helpless; i.e. when spiritual activity fails. Weak souls are in a miserable plight. 2. Broken arms may be found on healthy men. There is no disease, only the result of an act of violence or of an accident. Spiritual failure may be suddenly brought about, possibly by a sudden fall into temptation. 3. Broken arms may be seen on strong men. The muscle is stout, but the bone has snapped. So there are men who display great energy and resources. But they lack stamina. They cannot hold up against any strain. They have plenty of spiritual muscle, but the spiritual bones are brittle. Hence they sink into worse than a molluscous state. II. THE LOSS OF POWER MAY COME AS A DIVINE . Egypt is not only robbed of honor, possessions, etc. Her arms are broken. She loses power. This must be a bitter trouble for a great, proud people. God punishes nations by crippling their resources. If they have not used their powers well, these are taken from them. Thus the Roman empire was weakened in its corruption. It is the same with individuals. The misused talent is taken away. Sin destroys a man’s best powers. It weakens the soul; often it weakens the mind also. This result may be quite unexpected—a sudden outbreak of war, a sudden attack of paralysis, a sudden failure of spiritual power. III. POWER GROWS WITH USE. The arms of the King of Babylon are strengthened. Muscles become stout and tough with exercise. Brains grow strong with thinking. Souls become vigorous by service. The battles of the Lord are not cruel and desolating like those of man. The soldier of Jesus Christ leaves no ruins in his wake. The martial virtues of spiritual service are without alloy. It is well to gain renown and strength in the noble warfare against the world’s sin and misery. If Nebuchadnezzar, doing God’s will unwittingly, is still rewarded for the service, much more shall God’s true, willing servants not fail of their recompense. The best reward is not to lie on beds of ease, but to receive more strength for more arduous service and sterner warfare in the future. The wages of God’s servant is to have his arms strengthened. BY J.R. THOMSON The day of the Lord. There is in this expression, which occurs in various parts of this book of prophecy, a certain vagueness which is not inconsistent with grandeur and sublimity. The prophet’s own mind was evidently impressed with the fact that, whilst every day is an occasion for the manifestation of the Divine presence among men, there are days which are peculiarly the Lord’s, because connected in an especial manner with the purposes of the Eternal with regard to the sons of time. I. THE DAY OF THE OF THE LORD’S POWER. Memorable are such days as those which witness a great king’s accession to the throne, a great battle deciding the fortunes of nations, the passing of a great measure affecting the welfare of millions, the sending forth of a religious mission to a heathen community. But, whilst every day upon which some grand deed is wrought, or some noble institution founded, is in a sense a day of the Lord, there are days in which Divine providence signally asserts or vindicates itself, in which the might of the Omnipotent is convincingly displayed; and such days are emphatically designated by the term employed in the text. II. THE DAY OF THE OF THE LORD’S AND . Judging by the language here employed by the prophet, the day of the Lord he announces seems especially of this character. "Howl ye! Woe worth the day!" are expressions which surely betoken the coming of the Lord in vengeance—"a day of clouds," "the time of the heathen." Long-deferred correction is now to be inflicted; threatenings often repeated are now to be fulfilled. Forbearance is exhausted, and the day of the Lord shall see him arise to judgment. III. THE DAY OF THE OF THE LORD’S PEOPLE. The defeat and confusion of the adversaries is accompanied by the deliverance and exaltation of the friends of God. When the day comes which shall see the destruction of Israel’s foes, Israel shall go free and shall rejoice in her liberty, with the shout, "Now is the day of salvation!" "Lift up your heads, for the day of redemption draweth nigh!" IV. THE DAY WHICH DISPELS THE NIGHT OF HUMAN AND DOUBT. The day of man is the day of ignorance and of fear, and is little better than the night when compared with the brightness which God’s presence brings. To Christians, the day of the Lord is the day of their Savior’s birth and coming to this world of sin. "The people which sat in darkness saw a great light." Then the errors and hopelessness of long ages were rolled away, like mists before the rising of the Sun of Righteousness, with healing in his wings. V. THE DAY WHICH SHALL THE LORD’S GLORY AND FULFILL HIS . The day of the Lord has interest and significance for men; but the very term implies that its central meaning is not human, but Divine. The fools who have said in the heart, "There is no God!" the hypocrites and formalists, who have professed belief in God, but to whom the meaning of such belief is limited to words; the defiant and rebellious sinners, of whom it may justly be said, "God is not in all their ways; "—all these are addressed with power, and are aroused from their infidelity, when the day of the Lord breaks upon the world, and when the Lord himself draws near.—T. Ezekiel 30:5-8 The fate of the allies. Egypt was not alone in her forgetfulness of the principles of righteousness, in her defiance of God; and she was not alone in her chastisement and desolation. She had allies, who were included by the prophet in the denunciation he was directed to utter against Pharaoh and his people. I. AND ARE OFTEN BASED UPON RATHER THAN UPON MORAL . The weak seek the support of the strong; the strong would be stronger through the support of their neighbors. A common hope of profit and aggrandizement in many cases accounts for the leagues into which states enter with one another. II. SUCH ARE EASILY WHEN THEIR OBJECTS ARE FOUND OF . They do not deserve to endure, and as a matter of fact they do not endure. There is no guarantee of permanence in such combinations, and it is well for the world that this is so. The political center of gravity shifts, and the instability of alliances based upon interest is made apparent. III. HUMAN POWERS ARE EVER VAIN WHEN THEY OPPOSE THE OF GOD. Such was proved to be the case with regard to the alliances between Egypt and the neighboring states mentioned by the prophet. "Though hand join in hand, the wicked shall not be unpunished." Add together as many finites as you will, and you are no nearer the Infinite; and all the resources of all the nations upon earth are as nothing, are less than the dust of the balance, when weighed against the incalculable, inexhaustible, irresistible power of the Omnipotent. "Why do the nations rage, and the peoples imagine a vain thing?" IV. THOSE WHO SHARE IN SIN SHALL SHARE IN . "They also that uphold Egypt shall fall." "All her helpers are destroyed." The leagues of the righteous and godly shall contribute to the common strength; the measure of the Church’s influence in the world is determined by the Church’s unity. But as there is no cohesion in wickedness, the blow which falls dissolves the superficial combination, and overwhelms all the elements in a common destruction. Notwithstanding all recrimination, there is no escape and no consolation; confidence is destroyed, succor there is none; one ruin overtakes all. V. A COMMON FATE THE SAME LESSON UPON SOCIETY. The downfall of one proud, self-confident nation is impressive and instructive; but when a league is dissolved, and disaster comes upon those who have encouraged one another in injustice and impiety, the attention of the world is arrested, and men are the more disposed to ]earn how vain are all merely human projects, how unstable are all alliances based upon worldly principles, and how utterly powerless are the nations when they array themselves together against the truth, the Word, the Church, of the living God. When God arises, his enemies are scattered. There is none that can stand before him. Might is feebleness, wisdom is folly, and unions fall to pieces, when they are directed against him who is mighty to punish as he is mighty to save.—T. Idols destroyed. It is well known, from the records of ancient history, and from the explorations and studies of Egyptologists of our own century, that the land of the Pharaohs was the seat of idolatry of the most deeply rooted, widespread, and at the same time most debasing and contemptible kind. It was not possible that the prophet of the Lord, in rebuking Egypt, should confine himself to the region of polities; he could not but deal with the religion and the religious practices which prevailed in the land of immemorial superstition. His words upon this matter are few, but they are clear, direct, and powerful. "Thus saith the Lord God, I will also destroy the idols, and I will cause their images to cease from Noph." I. THE VANITY AND OF IDOLS TO HELP THOSE WHO TRUST IN THEM. II. THE OF THEIR TO RETAIN FOR IDOLS THE OF THEIR . III. THE THAT WILL SHAKE THE OF IN THEIR IDOLS, AND WILL BRING TO NAUGHT. IV. THE DIVINE THAT, AS IDOLS ARE , THE TRUE AND ONLY GOD WILL BE EXALTED. . 1. The principles underlying this prophecy are a great encouragement to all those who labor for the propagation of the gospel among the heathen; their labors shall, sooner or later, meet with a full success and recompense. 2. There is here an implicit counsel as to the replacing of idolatry by true religion. It is one thing to destroy, another thing to construct. In our Indian dominions at the present time, education is shaking the faith of the native population in their idols and idol-worship. But in very many instances, education has done nothing to supply the place made vacant by the exorcism of superstition. Hence the importance of philosophical and historical instruction in connection with Christian missions; so that provision may be made for the deep-seated needs of the spirit of man, so that a reasonable faith in the Supreme may be encouraged, and so that the evidences of supernatural Christianity may be presented in a convincing and satisfying form. It should be the aim of the Church, in her missionary capacity, to replace idolatry, not by an irrational atheism or a degrading secularism, but by intelligent and scriptural Christianity.—T. Ezekiel 30:20-24 One strengthened and another weakened. Historians chronicle the events which take place among the nations, and especially those which bring about the transference of supremacy, hegemony, from one people to another. The great empires of antiquity succeeded one another in a movement both picturesque and instructive. Ezekiel, in this passage, describes the defeat and humiliation of Egypt, and the victory and exaltation of Babylon. But he does more than this; as a religious teacher and prophet he affords us an insight into the moral, the religious, principles which underlie all political changes. I. THERE IS NO SUCH THING AS CHANCE IN HISTORY. Men often suppose themselves to account for events when they attribute them to fortune, to caprice, to chance. But chance is no cause, it is the name for our ignorance of causes—a useful name if its signification is not transformed, and if in its use men do not impose upon themselves. II. THE OF LAWS EFFECTS CHANGES IN THE AND POWER OF NATIONS. Some of these laws are physical, some intellectual, others moral. They are of the greatest interest to the historian, who traces their action and interaction, their cooperation and conflict, as these are manifested in the rapid or gradual, the unobserved or conspicuous, changes which take place in the relations of great communities, and in the succession of one people to another in the development of the great drama of humanity. III. YET TO THE MIND LAW IN ITSELF IS TO ACCOUNT FOR HISTORY. The mind craves, not indeed for something competing with law, but for something behind law, expressing itself by means of law. Law in its phenomenal manifestations is mere uniformity. Now, just as our actions may be accounted for on their phenomenal side by physical laws, whilst yet we know that purpose, intention, thought, do really and in the highest sense govern our actions, and that we are therefore moral and responsible beings; so in human history religion teaches us to look through facts and laws to Mind beyond them all, controlling, inspiring, and governing them all, in a word, accounting for them all. That is to say, we are taught by the prophet to see God in history. And reflection shows us how reasonable and justifiable is this view. IV. A GENERAL DIVINE PURPOSE RUNS HUMAN HISTORY. It is God who raises one nation and humiliates another. These changes may for the most part be justified by the well-informed and thoughtful student. It is admitted that there are cases which occasion us the greatest perplexity. But the obscure must be interpreted by the plain. We should never forget that we are ignorant, short-sighted, and very fallible beings, and should avoid dogmatizing upon individual cases. But the reflecting and pious man will make a point of recognizing the Divine hand in the affairs of nations, and in the continuity of human history. This lesson has been taught most effectively by modern philosophers of history, from Herder to Hegel, and from Hegel to Bunsen. V. OUR OF THIS DOES NOT INVOLVE THE OF HUMAN WHICH IMPEL TO MANY CHANGES, OR THE DELIGHT IN HUMAN WHICH FOLLOW UPON THEM. As a matter of fact, God in his wisdom makes use of many agencies and instrumentalities of a character which cannot be approved. The ambitions, jealousies, envies, etc; which animate nations and rulers are overruled by the Lord of all to secure ends which appear good and desirable to him. "He maketh the wrath of man to praise him." It is not for a moment to be supposed that the King of heaven takes any delight in the bereavements and desolations which befall the innocent as a consequence of those wars which are incident to the achievement of great, historically important ends. We can only reconcile much that happens with our highest view of the Divine character by remembering that God has a higher end before him than human enjoyment, and that in the execution of his purposes he is not limited by the horizon of time. VI. ALL THE EVENTS WHICH AMONG THE NATIONS SHALL BE SEEN TO MORAL AND ENDS, THE GLORY OF DIVINE . This is the faith of the godly, and is encouraged by revelation. Faith shall be justified. "The day shall declare it."—T. BY J.D. DAVIES Ezekiel 30:1-19 The Lord’s day in Egypt. The Lord’s day is the day in which God comes nearest to men and manifests himself. Whether he will come as our Friend or as our Foe depends on our state of mind towards him. He has not abandoned the race of men. They are on trial, undergoing discipline. Now and again he comes near, either in his radiant robes of grace or in solemn aspect as an impartial Judge. Even when he approaches nations in the latter character, he gives premonitions of his coming, and this is an act of grace. In all his doings righteousness and love are sweetly blended. I. THE CAUSE OF DIVINE IN EGYPT. This is explicitly stated, "I will also destroy the idols, and I will cause their images to cease." Idolatry is not merely a system of error; it is a fount of immorality, it is a seed-bed of moral corruption. In the realm of religion you cannot separate theory from practice. Theories of atheism today become habits of sensuality tomorrow. Where God is ignored, every vice will speedily appear. The depravities of Egypt had tainted all the nations round about. II. THE OF DIVINE . It is impossible for the wisest man to estimate the demerit of sin. No human jurist can place a competent penalty against transgression of the Law of God. He alone who created man and imposed law can determine adequate punishments. We can leave God to do what is wise and right. Usually, the sky over Egypt is transcendently bright; now that clear sky shall be covered with a cloud. 1. A foreign sword shall invade the land. "It shall be the time of the heathen." A sharp sword wielded by a fierce enemy was ordained to mow down the people. 2. Desolation was decreed. So great was the decimation to be, that populous cities would be silent, and death-like desolation would prevail throughout that once prosperous land. Like the deserts which envelop Egypt round—barren and dreary—so was Egypt itself to become! 3. Fire was to complete the overthrow. "I will set fire in Egypt." Her mansions and cottages, built of most combustible material, would be ready food for flames; and, for lack of water, towns and villages would speedily disappear. How vulnerable on every side was this renowned empire! 4. Her very foundations would be rooted up. Under this language there is portrayed, not the removal of material substructions of cities, but the demolition of imperial and. national foundations. The throne should be completely undermined; the government should pass into other hands. 5. The overthrow should be coextensive with Egypt. No part was to be excepted. Beginning at the first stronghold—the tower of Syene—the devastation should sweep throughout the land. Flourishing cities are mentioned by name as devoted to doom. One calamity shall befall one; some other calamity is prepared for another. God calls to his service ten thousand agents. III. THE OF THE DIVINE . In this ease God has announced beforehand what instrument he will employ. The main leader in this great tragedy was Nebuchadnezzar King of Babylon. Some good reason prevailed with God why he should be selected. To be the tool of a bad man is a great dishonor, but to do any service for our righteous King is a substantial honor. Sometimes God has seen fit to employ material forces to execute his vengeance, as in the eases of Lisbon and Pompeii. Sometimes he has employed an angel, as when he discomfited Sennacherib, as when he smote the inhabitants of Jerusalem. Yet, if the human instrument be not himself righteous, he shall also in his turn be chastised. God gives to men rewards on earth to whom he is bound to deny the possession of heaven. IV. THE OF DIVINE . It is made sure by the testimony of Jehovah. "Thus saith the Lord;" "I the Lord have spoken it." Not even the actual overthrow of Egypt made the event more certain than it was made by the word of Jehovah. His declarations are as good as his performances. His words are deeds. As soon as he speaks the event begins to evolve, although we only perceive the final stroke. Our business, therefore, is simply to ascertain whether God has spoken; if he has, we may conclude that the word will become fact. Between his word and its fulfillment there is an iron link of necessity. It must be done. V. THE EFFECTS OF DIVINE . "The men of the land that is in league, shall fall with them by the sword." Allies shall suffer along with the principal offenders. To prop up a rotten throne is a crime. Judicious care is needed in the choice of friends, whether public or private. By thoughtlessly identifying ourselves with bad men, we become "partakers of their sins." Such overwhelming judgment as this in Egypt would strike terror into the hearts of neighbors. "In that day shall messengers from me make the careless Ethiopians afraid." All who dwell in the vicinity shall be awed by the great catastrophe. If such disaster overtook the Egyptians, might it not also overtake them? Had they no sin to be chastised? If the Egyptians were unable to buy off, or resist, the foe, what could they do in the day of visitation? Well may all wrongdoers tremble! "When thy judgments are abroad in the earth, the inhabitants of the world will learn righteousness." VI. THE FINAL PURPOSE OF DIVINE . "They shall know that I am the Lord." In their death they shall be convinced of a truth which they refused to acknowledge during life. In the crisis of the conflict between Jehovah and the idols men shall learn on which side the real strength lies. So is it still—when too late to reverse the course of life, too late to change character—men discover that there is a God in the earth, and that they must pass through the crucial process of judgment. Yet how slow are the nations still to recognize and revere Jehovah! What patience and forbearance cloth our God show! Nevertheless, it is true—men shall confess that Jehovah is Lord. Is it not wiser to learn the lesson forthwith? VII. PROPER TO THE NEAR OF . "Howl ye! Woe worth the day!" It is an impressive proof of the tender love of God that he employs all suitable means to warn us of the gradual approach of doom. Of him it is not true that the "gods have feet of wool." The noise of his chariot-wheels is heard in the distance. He sends messengers of various kinds in advance, to prevent, if possible, the threatened disaster. What gratitude ought to break forth from our hearts! And with what awe should we hear the thunderous tread of his footsteps! Verily, men are as the small dust of the balance Compared with the majesty of God. For the creature to contend with his Creator is folly inexpressible! While yet the day of opportunity lingers, let counsels of wisdom prevail!—D. The broken arm. It is marvelous that men do not realize as a fact how completely dependent they are upon the unseen God. In theory, the bulk of men are theists; in practice, atheists. It would produce a blessed revolution in society if believers in God’s nearness lived up to their beliefs. How differently would kings and statesmen act, compared with their ordinary conduct! What a scene of order and quietness would our earth become! I. THAT A BETWEEN NATIONS MAY BE AS A COMBAT. The bulk of an army are tools, who, for considerations of pay, fight the battles of their sovereign king. It would often be more just, and more advantageous, if the persons who pick a national quarrel would personally and singly fight it out. Yet even the military equipment of a king is simply his arm magnified. Hence we call weapons of war arms. They are the artificial arm of the monarch. In almost every ease the cause of war is a personal matter between two sovereigns, or their representatives. The nation is expected to identify itself, willingly or unwillingly, with their sovereign, and act as his confederates. II. THAT IN SUCH COMBAT THE ARM IS AN . As many animals are furnished by God with weapons of defense, so the human arm, so skillfully constructed, is man’s chief instrument in battle. Without question, it was designed to serve other purposes. It is more adapted for industrial pursuits than for martial engagements. Yet, as self-existence is a law of nature, the right arm has an unspeakable value in defending one’s self against a foe. In armament it is man’s masterpiece. Shield and sword are reduced to uselessness unless there be a brawny arm. III. THAT THE CREATOR OF MAN CAN WEAKEN OR MAN’S ARM AT . No part of man’s nature has been constructed by himself. No part can be maintained in vigor by himself. He is, in every part and through every moment, dependent on his Maker. As man cannot make an arm, neither can he maintain its life and energy. The strength of that arm depends on occult forces of nerve and ligament, that mail knows little about. He is just discovering some of the channels and laws through which his Divine Creator works: so far he can act with God; but still the Fourth of life is in God alone. Wisely did King David recognize that it was God who "taught his hands to war, and his fingers to fight." The maintenance of vitality rests with God. Every increment of strength is due to him. His favor invigorates us; his frown makes us weak. The man of giant strength is but an infant in God’s hands. Without his upholding power our arms would fall at once, paralyzed at our side. IV. THAT IF GOD BREAKS THE ARM OF ANY DEFEAT ENSUES. How completely is God the Arbiter in every battle! Very clearly, we are told, God inter poses, in a hundred different ways, to decide the wage of war. If a spirit of timidity or fear fills the hearts of rank-and-file, the arm on which the monarch depended is broken. If treachery lurks in any department of the military service, or even in one man’s breast, the arm of the king is broken. On the other hand, God has a sword of his own, and there are times when he places this in the hand of a combatant. There are times when God gives extraordinary strength, or skill, to a human arm. For wise reasons his assistance is not seen, his action is not discovered. Men put down the result to chance or to the fortunes of war. It is a common failing to forget God. We may always have God’s strength in our arm if we will. If we keep closely at his side, and calmly do his will, he will surely be on our side if we are forced into battle. Then we shall feel that the battle is not ours; it is the Lord’s.—D. BY W. Ezekiel 30:1-3, Ezekiel 30:7 The day of desolation. To what extent we are to take the prophet’s description of the "woe" that was to overtake Egypt in a strictly external sense must (as said before on Ezekiel 29:16) depend on our principle of biblical interpretation, together with our reading of ancient history. For the purpose of religious edification it is enough that we accept these words as a picture of the desolation to which a course of guilt, whether national or individual, may be expected to lead. I. . Of this Ezekiel furnishes, in the whole chapter, a most graphic picture. 1. Prosperity (fullness) departs, and there is no more boast of its great population (Verse 10). 2. Violent death lays numbers of its people low; the land is "filled with the slain" (Verses 4, 11). 3. Its hope, in the person of its young men, is slain (Verse 17). 4. Its beauty, its pride, in the person of its daughters, is removed (Verse 18). 5. Its physical resources are dried up (Verse 12). 6. Its natural leaders are lost to it (verse 13). 7. Its religious institutions are broken up (Verse 13). 8. Its allies and dependencies are dragged down with it to the ground (Verses 5, 6); "its yokes are broken" (Verse 18). 9. Its people are stricken with dismay; instead of its ancient pride and pomp (Verse 18), fearfulness fills the heart of its inhabitants (Verse 13); a cloud of dire misfortune throws the whole country into dark shadow (Verses 3, 18). The final, comprehensive touch is in the language of the text. 10. Desolation in the midst of desolation. It does not appear that Egypt ever presented so desperate a scene as this; and we may understand either (1) that God, for some sufficient reason, forbore to visit the land with the last extremity of woe (see Jonah 3:4, Jonah 3:10); or (2) that the language of the prophecy is to be taken as hyperbolical, and thus interpreted. But we must also understand that (3) the ultimate issue of collective (national) iniquity is destruction, desolation; witness the cities of the plain, Nineveh, Babylon, Jerusalem. The "day" of sin and of defiance, of tyrannical power and guilty gratification may last long, but its sun is sure to set in dark clouds, and when the morrow comes, as it will come, there will be a day of dire and widespread desolation. "Woe worth the day!" when it arrives. II. THE OF THE SPIRIT. 1. In what it is found. Spiritual desolation is experienced when all that is really precious to the human soul is broken up and has departed. When (1) the good habits of devotion and of virtue, formed in childhood, have become loosened and have given way; (2) the soul has lost its faith in the providence, the nearness, the notice, and perhaps even the being of God; (3) the man has become separated, both in sympathy and in action, from those with whom he once walked and worshipped; (4) hope of future blessedness has left the heart bare of all expectancy beyond the grave, and the future is nothing but a blank; (5) life has lost all its sacredness, and therefore nearly all its worth. This sad desolateness of son culminates in (6) the loss of all self-respect, and in (7) the extension of the same spiritual waste to those who are within range of its influence; when one is "desolate in the midst of desolation." 2. How it may be averted. "None of them that trust in him shall be desolate," says the psalmist (Psalms 35:22). The fear of God, walking in the light of his truth, communion with Jesus Christ and association with his friends and followers, the daily prayer for the restraining and the prompting influences of the Spirit of God,—this will secure the soul from loss and from decline. He who lives thus will not enter even the outer shadow of this calamity. 3. The way of deliverance. Men once thought that there was no way for a human soul to ascend from the pit of spiritual ruin to the lofty levels of holy service and sacred joy and immortal hope. We think thus no more now that he has spoken to us who has said, "I am the Way."—C. Broken yokes. "I shall break there the yokes of Egypt." There are many yokes which are laid on men’s shoulders from which they may well wish to be freed; and there is one yoke concerning which no such thought need be cherished for a moment. There is the yoke of— I. HUMAN . The sad story of the human race is, to a very large extent, the history of human oppression. "Man’s inhumanity to man ’ may well "make us mourn" as we dwell upon it. And among his various cruelties and wrongs we have to give oppression a prominent place—political, domestic, personal oppression. It includes the denial of the rights of manhood and of womanhood, the exacting of hard and burdensome labor, or of heavy and excessive tribute, or of a dishonoring and hurtful homage, the inflicting of pain and suffering of many kinds. It seems to be in the nature of sin to harden men’s hearts against one another, until they not only endure but positively enjoy the sight of the oppression they impose. Ezekiel speaks of" the yokes of Egypt." No doubt that country, in the plenitude of its power, exacted tribute, enforced labor, laid heavy burdens upon many of its own subjects or (as in an earlier time, when Israel was under its heel) on other peoples. But when the Babylonian power came up and subdued it, its hard hold on these had to be relaxed, its yoke was broken in twain. This, in the providence of God, has frequently happened. Power becomes wealthy; wealth leads to luxury and indulgence; indulgence leads to effeminacy and decline; weakness succumbs to some other power that has arisen; and then and thus its "yoke is broken." II. THE OF SIN. "Know ye not that to whom ye yield yourselves servants to obey, his servants [slaves] ye are to whom ye obey? Ye were the servants [slaves] of sin" (Romans 6:16, Romans 6:17). Sin conducts, by sure steps, to spiritual bondage; it lays a hard and heavy yoke upon the soul; it may be that of a grasping selfishness, or of an absorbing worldliness, or of a degrading vice, or of such a fatal habit as that of procrastination. But it is a hard bondage, a cruel yoke, which must be broken if there is to be spiritual liberty and eternal life. God, in the gospel of Jesus Christ, can and does break this deadly yoke. 1. He fills the soul with a sense of shame, and with a holy, renewing sorrow. 2. He leads the awakened soul to a Divine Savior, in whoso love and service the bond is broken. 3. He gives to the seeking, trustful soul the cleansing, liberating power of his Holy Spirit; and thus the yoke is broken and the man is freed. There is another yoke of an entirely different nature; it is in— III. THE SERVICE OF JESUS CHRIST. "Take my yoke," he says; "my yoke is easy, and my burden is light." In that which is the service of love and of righteousness there is real liberty and lasting joy.—C. Ezekiel 30:21, Ezekiel 30:22, Ezekiel 30:24 The broken and the strengthened arm. "I have broken the arm of Pharaoh King of Egypt;" "I will strengthen the arms of the King of Babylon." These words suggest to us three things. I. GOD’S ACTION ON ALL THE NATIONS. God was in an especial sense "the God of Israel," but certainly not in an exclusive sense. He was, as he is, the God of all the nations. He was observing, directing, overruling everywhere. If Egypt fell, it was because he "broke the arm of Pharaoh;" if Babylon triumphed, it was because he made it strong in the day of battle. Statesmen and warriors were supposing that all events were the outcome of their policy and of their strategy; but, in fact, there was a power behind them and all their schemes, laying low or raising up, bringing into humiliation or causing to succeed. And there has been no age of the world, as there has been no part of the earth, in which the Divine hand has not been engaged either in breaking or in building. II. THE BROKEN ARM OF . We may truly say that God is continually occupied in "breaking the arm" of wrong and sin. He does so in one of two ways. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 31:1 In the eleventh year, etc. June, B.C. 586. Two months all but six days had passed since the utterance of Eze 30:20-26, when Ezekiel was moved to expand his prediction of the downfall of Egypt into a parable which is partly a replica of these in Ezekiel 17:1-24. and Ezekiel 19:1-14, and which also finds a parallel in Daniel 4:10-14. Ezekiel 31:2 The parable is addressed, not to Pharaoh only, but to his multitude i.e; as in Ezekiel 30:4, for his auxiliary forces. It opens with one of the customary formulae of an Eastern apologue (Mark 4:30), intended to sharpen the curiosity and win the attention of the prophet’s hearers or readers. It is significant that the question is repeated at the close of the parable, as if the prophet had left the interpretation to his readers, as our Lord does in saying, "He that hath ears to hear, let him hear." Ezekiel 31:3 Behold, the Assyrian was a cedar in Lebanon. The Hebrew text, as rendered in all versions and interpreted by most commentators, gives us, in the form of the parable of the cedar, the history of the Assyrian empire in its glory and its fall. That had passed away in spite of its greatness, and so should Egypt. The question in Ezekiel 31:18 takes the place of "Thou art the man!" in Nathan’s interpretation of his parable (2 Samuel 12:7), or the mutato nominee de te fabula, narratur of the Roman satirist. Some recent commentaters, however, either like Ewald, taking the Hebrew word for, Assyrian" as describing a particular kind of cedar or fir tree, or, like Comill and amend, adopting a conjectural emendation of the text which actually gives that meaning (Tasshur for Asshur), refer the whole parable primarily to Egypt, and dwell on the fact that the words of Eze 31:10, Ezekiel 31:18 are addressed to the living representative of a great monarchy, and not to a power that has already passed away into the Hades of departed glory. The former view seems to me the more tenable of the two, and I therefore adopt it throughout the chapter. It may be admitted, however, that the inner meaning of the parable at times breaks through the outward imagery, as was indeed to be expected, the prophet seeking to apply his apologue even before he had completed it. The "cedar in Lebanon" has already met us as the symbol of s kingdom, in Ezekiel 17:2. The shadowing shroud may be noted as a specially vivid picture of the peculiar foliage of the cedar rendered with singular felicity. His top was among the thick boughs; better, clouds, as in the margin of the Revised Version. So Keil, Smend, and others (comp. Ezekiel 17:10, Ezekiel 17:14). Ezekiel 31:4 The waters made him great. The scenery is hardly that of Lebanon, but finds its counterpart in that of the Nile, perhaps also of the Tigris, with the waters of the river diverted into streams and channels by a careful system of irrigation. The cedar grew close to the river itself; the other trees of the field were watered only by the smaller channels, and so were inferior to it in the fullness of their growth. (For the general imagery, comp. Ezekiel 17:5; Psalms 1:3; Jeremiah 17:8; Numbers 24:6.) Ezekiel 31:6 All the fowls of heaven as in Ezekiel 17:23; Daniel 4:9; Matthew 13:32, was the natural symbol of the fact that all the neighboring nations owned the sovereignty of Assyria and were sheltered by her protection. In the great nation we have the parable passing into its interpretation. Ezekiel 31:8 The cedars in the garden of God. As in Ezekiel 28:13, the thoughts of the prophet dwell on the picture of Eden in Genesis 2:8. Far above all other trees, the cedar of Assyria rose high in majesty. All the trees that were in the garden of God envied him. The trees specially chosen for comparison are (1) the fir tress—probably, as in Ezekiel 27:5, the cypresses; and (2) the chestnut trees, for which the Revised Version, following the Vulgate and the LXX. of Genesis 30:1-43:97, gives the "plane," which held a high place in the admiration of Greek and Roman writers. Of this we have a special instance in the story of Xerxes, who decorated a plane tree near the Meander with ornaments of gold (Herod; 7.31; ’AElicon,’ 5.14; also comp. Ecclesiasticus 24:14; Virg; ’Georg.,’ 4.146; Cicero, ’De Ont.,’ 1.7, 28). Ezekiel 31:10, Ezekiel 31:11 Because thou hast lifted up thyself. The second and third persons are curiously mixed; probably the former was in the nature of a warning addressed to the King of Egypt, while the latter continues the parable of the history of Assyria. For boughs read clouds, as in Ezekiel 31:3. Ezekiel writes as with the feeling which led Solon to note that the loftiest trees are those which are most exposed to the strokes of the thunderbolts of Zeus (Herod; Ezekiel 7:10). The Assyrian’s heart was "lifted up with pride" (Isaiah 10:5), and therefore he was delivered to the mighty one of the nations; sc. to Nebuchadnezzar. Ezekiel 31:12 Strangers, the terrible of the nations. We note the recurrence of the phrase of Eze 30:11, as pointing, here as there, to the Chaldean invaders. The branches of the tree were broken, the people of the earth no longer dwelt under its shadow (Daniel 4:11). Ezekiel 31:13 Upon his ruin. The prophet, as it were, corrects his imagery. The birds and beasts are still there, but instead of dwelling in the boughs, they (vultures and owls, jackals and hyenas) hover and creep as over the carcass of the dead, decaying trunk. Ezekiel 31:14 To the end that none, etc. With a characteristic amplitude of style, Ezekiel preaches the great lesson of the mutability of earthly greatness. This was the lesson that the history of Assyria ought to have taught the nations of the earth, and it was just that lesson that they refused to learn. They are all delivered to death. The scenery of the parable passes from Eden to Sheol, the Hades of the nations, and the prophet gives the first stroke of the imagery afterwards more fully developed in Ezekiel 32:17-32. Ezekiel 31:15 I covered the deep for him. The face of the whole world of nature is painted by the prophet as sharing in the awe and terror of that tremendous fail Lebanon was made to mourn (literally, to be black), the waters failed in their channels, the trees (all that drink water) shuddered. They formed part, as it were, of the pageantry of woe at the funeral of the fallen kingdom. It is as if the prophet felt, in all its intensity, what we have learnt to call the sympathy of nature with the sorrows of humanity. It would, perhaps, be over-literal to press details; but the picture, in one of its features at least, suggests a failure of the inundation of the Nile, like that indicated in Ezekiel 30:12. Ezekiel 31:16 Shall be comforted, etc. The Dante-like imagination of the prophet points the contrasts between the impression made by the fall of Assyria on the nations that yet survived, and on those that had already perished. The former mourn and shako with fear, for it is a warning to them that their turn also may come. On the other hand, the tress of Eden—the great monarchies that are already in Sheol—shall he "comforted" with the thought that yet another kingdom mightier than they has fallen as they fell (comp. Isaiah 14:4-20; Ezekiel 32:17-32, where the thought is elaborately expanded). Ezekiel 31:17 They that were his arm. The words point to the allies, in the first instance of Assyria, and secondly of Egypt. The last words of the verse present a striking parallel to Lamentations 4:20. Ezekiel 31:18 To whom art thou thus like, etc.? As in Ezekiel 31:10, the prophet passes from the past to the present, from the third person to the second, and as it were says to Hophra, "Thou art the man! all that I have said of Assyria is true of thee." This is Pharaoh and all his multitude. In the midst of thin uncircumcised (see note on Ezekiel 28:10). As a matter of fact, the Egyptians practiced circumcision, and Ezekiel must be thought of as using the term as simply an epithet of scorn. Ezekiel 31:1-9 The great cedar. Assyria is compared to a cedar of Lebanon, which is an emblem of earthly magnificence. I. THE CEDAR IS . It is the favorite tree in biblical imagery to express splendor. In this respect it could be taken as a symbol of a great triumphant empire such as that of Assyria. Thus it is plainly declared that there is a splendor of this world. We are not to be surprised when we see the wicked flourishing like a green bay tree (Psalms 37:35). He may even attain to the proportions of the cedar of Lebanon. Note some of the characteristics of this magnificence. 1. Size. This is what first strikes one in viewing the cedar. Assyria was a big empire. Worldly success may be large. 2. Altitude. The cedar is not only broad-spreading. It towers high. There is an unchecked pride in worldly success. 3. Persistency. The cedar is green in winter. By clever devices unscrupulous people may escape many of the troubles of the true servants of God. 4. Fragrance. It cannot be denied that there is a certain fascination in worldly splendor. II. THE CEDAR OF LEBANON EXCELS ALL THE TREES OF EDEN. There are points in which worldly magnificence surpasses the visible excellence of spiritual goodness. "Igor any tree in the garden of the Lord was like unto him in his beauty." The reasons for this should be considered, lest we be disappointed and confounded. 1. The impressiveness of the external. The cedar bulks largely before the eye of an observer, while the vine seems to creep feebly among the rocks or round its much-needed support. Yet it is the vine that fields refreshing fruit. There is a striking aspect in worldly success. Spiritual achievements do not arrest attention in the same way, because they are spiritual. Yet God looks not to worldly greatness, but to spiritual success. 2. Unscrupulousness. Men who trample on conscience take short cuts to success. It is not surprising that they outbid the conscientious in the market of the world’s wares. 3. Want of restraint. The cedar is unpruned. It grows in wild, rank luxuriance on the unfrequented slopes of Lebanon. But the trees in the garden of the Lord are carefully pruned, Whom the Lord loveth he chasteneth" (Hebrews 12:6). III. THE CEDAR IS NOT OF OUTSIDE ITSELF. "The waters made him great," If the waters were dried up, the proud tree would droop and die. Proud men glory in their own resources. But no one can be strong and continue in vigor without receiving supplies from without. The mind must be fed with fresh knowledge, as the body with fresh food. Moreover, the success that a man seems to create for himself is largely due to favorable circumstances. If the water did not run by the root of the tree, the tree would not flourish in its magnificent state. Therefore the pride of self-sufficiency is founded on an error; and he who ignores his dependence on help from without will one day find that that help is cut off and he left to wither in despair. Men who will not acknowledge God are yet daily recipients of his bounty. While they lift their heads in worldly self-satisfaction, he is still mercifully watering their roots and giving the good things on which they build their pride. 1. This fact should teach humility. 2. It should excite gratitude. 3. It should cause fear in negligent self-sufficiency. 4. It should lead to trust in God rather than in superficial worldly advantages. Ezekiel 31:7 The root and the waters. I. THE TREE THROUGH ITS ROOT. 1. The root supports the tree. It is the foundation. Unless the root is deep and strong the tree will fall, blown over by the hurricane or swept away by the flood. Our life needs a root, a foundation. 2. The root brings nourishment to the tree. It sucks in moisture from the earth and draws the rich juices of the soil up into the plant. When the roots are cut the tree must wither and die. The child’s Christmas-tree looks green for the short season of festivities, but according to a common custom, being cut off without a proper root, it cannot live. There are souls that have no root in themselves (Matthew 13:21). They can only endure for a while. We must find supplies of spiritual nourishment if we are to persevere unto everlasting life. 3. The root lies low. The lordly branches of the cedar wave in the air and toss themselves proudly against the sky, but they could not thus thrive without the lowly root. Souls thrive on their humbler experiences. They grow strong in humility and trust. 4. The root is unseen. It lies in dark underground regions. He is but a shallow being whose every experience lies on the surface. "The secret of the Lord is with them that fear him" (Psalms 25:14). The tree will die if the root be laid bare to the sun. Spiritual experience should be decently covered, not dragged to the light and made a matter of common talk. Let the leaves and fruit be seen; keep the root in the dark. 5. The root must press down to deep sources of supply. If the water be far from the surface, the root must go after it. "The well is deep" (John 4:11); then the water will be all the more cool and refreshing. It is good to press down to the deeper experiences of the Christian life. II. THE ROOT NEEDS GOOD OF WATER. 1. It needs water. Trees will not grow on the Sahara Desert. But a little moisture will bring vegetation. On the rare occasion of rain falling in the desert a sudden greenness appears on the sand; but the minute vegetable growth disappears as quickly as it comes, for the moisture rapidly evaporates in the heated air. Souls need the living waters. They need these waters because, like trees, they are alive. The statue does not droop in the noonday sun, because it is of stone, dead stone. There are statuesque souls that seem to thrive without any spiritual supplies, but they have no vitality in them. They are too stolid to faint. Fiery souls pine and wither when deprived of living water. 2. It must be within reach of water. It is nearly useless for the water to fall on the leaves if the root is not reached, but when the root is in moisture, though the leaves are covered with dust and sadly need cleansing showers, the tree will still live. We can bear heat and drought in the world if the soul’s hidden roots are supplied by Divine grace. But we do not merely require superficial refreshment; we need such deep soul-supplies as shall penetrate to the roots of our being. For this purpose the roots must be near the water. Cattle can go down to the brooks and drink, but trees must be planted in moist soil. It is customary in the East to cut channels for water deflected from larger streams, that this may run among the roots of trees. The best trees grow by rivers of water (Psalms 1:3). Souls must be within reach of Divine supplies. It is not sufficient that God is gracious and that Christ can give of the water of life. We must be near the water ourselves. There must be personal appropriation. This is only possible by means of that spiritual neighborhood which is sympathy. The use of "means of grace"—prayers, Christian fellowship, meditation on Scripture, etc.—helps to rouse that sympathy, and so to bring the roots near to the great waters. Ezekiel 31:10-14 Pride humiliated. The proud cedar is laid low. Assyria falls. The fate of this great empire gives warning for all ages. Magnificence does not secure protection. I. PRIDE IS THE FAULT OF WORLDLY SUCCESS. Many things contribute to the excitement of this passion. 1. The perception of the success. No man can thrive in a worldly way without perceiving the fact. 2. The consciousness of power. The greatest success is that to which a person attains by his own efforts. When he puts forth energy and finds it fruitful, he is naturally tempted to think much of himself. 3. The attraction of the superficial. This worldly success is but a shallow growth. But lying all on the surface, it is very obvious to the eye and appears to be much more important than it really is. 4. The flattery of others. Directly a man is successful a host of flatterers arise about, him, some greedily expecting- crumbs from his table, others slavishly adoring his worldly greatness. Now, flattery accepted makes for pride. II. THE PRIDE OF WORLDLY SUCCESS IS A GREAT SIN IN THE SIGHT OF GOD. 1. It is false. The success is not so glorious a thing as the proud man imagines it to be. Moreover, it is not purely created by the man who attains to it. He takes many advantages that are given to him by Providence, and claims them as of his own making. 2. It is ungrateful. The gifts of Heaven are held as though their owner were under no obligation to him who sent them. 3. It is impenitent. The proud man will not admit his faults. He attempts to hide his sin under his success. 4. It is selfish. Proud Assyria crushed her subject-nations. All pride is a glorification of self, too often at the expense of others. Pride excludes love. 5. It is worldly. This pride is simply concerned with earthly success. It shuts out all contemplation of the spiritual and the eternal Thus it beclouds the view of heaven and destroys the reverence that should be felt for God; it lowers the soul while it exalts self-esteem. III. THIS PRIDE WILL BRING ITS OWN . Because the cedar has lifted himself up in height, God has delivered him into the hands of the mighty one. 1. This is a Divine judgment. God is higher than the highest. He has power over the greatest. No pride can assert itself successfully in face of his wrath. At a touch from the hand of God the grandest pretensions crumble to dust. Empires topple to the earth at a glance from the Almighty. 2. This is brought about through the direct working of pride. It acts inwardly on the proud man and compasses his ruin. The height and breadth of the majestic cedar make it a prey to the whirlwind. The tall tree attracts the lightning. The rich man is waylaid by thieves, who neglect the poor man and so leave him in safety. The successful man is an object of envy. But pride increases the danger tenfold. It destroys sympathy and excites animosity. It also throws a man off his guard, making him think himself safe from attack or strong to defend himself. The false sense of security which it induces lays a snare for the man who harbors it. Our safety lies in the opposite direction—in humility, confession of sin, and trust in the pardoning, protecting grace of God. The disappearance of Eden. The downfall of Assyria is compared to the falling of a great cedar, and the shock that this event produces among the nations is likened to the shaking of neighboring trees when the cedar is laid low. The cedar disappears, as Eden has disappeared. The poetic image suggests more than that the tree lies prone on the ground. It pictures it sinking into the earth and passing out of sight, as it supposes the trees of Eden to have done before. This striking idea of the old Paradise going down into the depths of the earth—like an enchanted garden that sinks at the magician’s wand, and leaves only a desolate wilderness on its site—seems to be referred to by Ezekiel as a prevalent popular notion. I. EDEN HIS . According to the account in Genesis, man was expelled from the garden, but the garden itself was not laid waste or removed. On the contrary, flaming swords kept man from re-entering its coveted precincts. But we see no garden of Eden. Geographers search in vain for its situation on the map. The old Eden has vanished. This is not the only charm of the world’s childhood that has passed away. Primitive innocence has disappeared. The unfading flowers and unblighted fruit of the Eden of soul-purity have vanished from off the earth. The fresh strong imagination of the world’s childhood has passed away. Our later age produces no ’Iliad.’ II. EDEN CANNOT BE . The fair garden that has descended into the earth will never rise again. Beneath the ground the miner finds vast remains of primeval forests. These Edens of the past have become coal-fields. Never again can they be green and fruitful gardens. Primitive innocence can never be restored. The child-mind, once lost, cannot be had back again. There are irreparable losses. III. THE KINGDOM OF HEAVEN IS BETTER THAN THE GARDEN OF EDEN. The original Paradise cannot be regained. But a better Paradise is created by Christ. The earthly Paradise had its serpent lurking in the grass. The heavenly is more safe, more fruitful, more beautiful. Yet, though it is heavenly, i.e. in its origin and in its character, it is for the earth—it is planted in this world, and it is to be enjoyed in the present life. "The kingdom of God is within you" (Luke 17:21). IV. A STILL FAIRER EDEN IS FOR THIS EARTH IN THE FUTURE. The New Testament promises a millennium. In our weary disappointments we are tempted to quench the hope of that glorious future. But if the rule and truth of Christ is to spread among all men, the blessed time must come. Then, indeed, the dead Eden itself will be forgotten and despised in the splendor of the reign of Christ. V. THERE IS A FOR THE BLESSED DEAD. Jesus promised it for the crucified robber. "Today shalt thou be with me in Paradise" (Luke 23:43). Old Eden goes down. The beauty and pomp of earth descend. But the spirits of Christ’s people ascend. They do not go down to the grave with their bodies, and their Paradise is not beneath, but above. Heaven is the eternal Eden of souls. "There everlasting spring abides, And never-withering flowers." BY J.R. THOMSON The greatness of Assyria. The Prophet Ezekiel, in witnessing against Pharaoh and Egypt, inculcated the lesson with all the more emphasis by the help of an historic parallel. He has to remind Egypt that, great as is her power, there have been powers as great as she that have been brought low. The consequences of national pride and self-confidence, the downfall and destruction of the mighty, may be learnt by considering the history and the fate of Assyria. References to the kingdom of which Nineveh was the magnificent capital are all the more interesting and intelligible to us because of the explorations which in our own time have brought to light so many monuments of Assyrian greatness, and so many illustrations of the social, religious, and military habits of the population of that long-vanished empire. The figure under which Ezekiel sets forth the grandeur and the fall of Assyria is one beautiful in itself, and peculiarly impressive to his own mind and to those who, like him, were acquainted with the scenery of Syria. Under the similitude of a lofty and spreading cedar of Lebanon, the prophet exhibits the dignity, the strength, the vastness and beauty of the kingdom which nevertheless perished, as the monarch of the forest is felled, cast to the earth, and delivered to destruction. The figure brings before us— I. THE OF THE KINGDOM. The noble cedar of lofty stature and spreading boughs is a striking figure of the great world-empire of which colossal vastness is considered the most characteristic feature. II. ITS . The vigor and vitality of the proud cedar of Lebanon are artistically set forth by the poet-prophet. "The waters nourished him, the deep made him to grow; her rivers ran round about her plantation," etc. So the great state throve, all circumstances concurring to enhance its prosperity, all allies and tributaries furnishing material for its growth. III. ITS . The exalted stature, the multiplied boughs, the long branches, are signs of the cedar’s strength; the storms may beat upon its head, but it withstands the fiercest blast, and endures whilst generation after generation admire its grandeur, and come and go. The Assyrian empire seemed of unassailable power; the sovereigns arrogated to, themselves, an unquestionable authority; men thought of Nineveh—"that great city as of a city which could never be moved." IV. ITS BEAUTY. Fair was the cedar in his greatness, in the length of his branches, nor was any tree in the garden of God like unto him in his beauty. Evidently to the mind of the prophet there was beauty in Assyria such as no choice similitude could exaggerate. This may not be so obvious to us as the assertion of Assyria’s strength; but so it seemed to the mind of the world of old. V. ITS . This seems to be the idea conveyed by the sixth verse: "All the fowls of the heaven made their nests in his boughs, and under his branches did all the beasts of the field bring forth their young, and under his shadow dwelt all great nations." A power so commanding, a position so authoritative, secured the homage of lesser states, which looked up to Nineveh for protection, and were ever ready, by flattery or by service, to minister to her greatness. VI. ITS PRE-. The stature of the cedar of Lebanon was exalted above all the trees of the field. Even so, during its palmy days, Nineveh was the leader, the chief of the nations. It was long before that supremacy was questioned and disputed. Yet the day came, and Assyria fell. . (1) A great nation enjoying prosperity and wielding influence is especially bound to remember whence its power is derived; and (2) to cultivate the conviction and sense of responsibility for the use made of gifts and influence entrusted to it. From God all comes, and to God the account must be rendered.—T. Ezekiel 31:10-13 The penalty of pride. The description of Assyria’s power and glory is introduced by the prophet in order to give point to the account now given of that nation’s tragic fate. The more majestic the cedar, the more awful its downfall, and the more affecting the desolation thus wrought. For the warning of Egypt the prophet brings to memory the fate of one of the mightiest and most famous of the kingdoms of the East. I. THE OFFENSE. This lay, not in the greatness and the might of the nation, which were appointed by Divine providence, but in the misuse of the position attained. The language used by Ezekiel concerning Assyria is very instructive as to Assyria’s sin: "His heart is lifted up in his height." It is not the gifts bestowed in which the offence is to be sought, but it is in the erroneous view taken by the possessor, and in his abuse of those gifts. When we read of the heart being lifted up, we are led to understand that the nation took credit to itself for its position and acquirements, and for the influence thus enjoyed. In fact, as our Lord has expressly taught us, the heart is the seat and the source of all sin. Especially apparent is this in the case of the gifts of national exaltation, wealth, and military power; when the hearts of king and of people are filled with pride, self-confidence, and self-glorification. II. THE . The tree was smitten and felled by the hand of the stranger. A foreign foe, a rival nation, was employed to humble the pride of Assyria. The mighty one of the nations (by which we are to understand the King of the Babylonians) dealt with Assyria’s pretensions to supremacy, and confounded them. "Strangers, the terrible of the nations, have cut him off." No greater calamity could have befallen the proud and boastful nation; no more unexpected disaster! III. THE RUIN. The figurative language used to describe this, though succinct, is conclusive and appalling: "Upon the mountains and in all the valleys his branches are fallen, and his boughs are broken by all the water-courses of the land," etc. The description affirms of the conquered Assyria: 1. Humiliation; for the lofty is laid low. 2. Desertion: "All the people of the earth have gone down from his shadow, and have left him." Those who praised and flattered Assyria in prosperity, in the time of adversity forsake and flout her. 3. The ruined nation becomes the prey of other peoples, who seek to profit by its fall.—T. The lesson for all nations. Doubtless the immediate aim of the downfall of such a nation as Assyria has respect to the people and their rulers, upon whom the judgment comes. But there is a universal lesson intended for the benefit of all peoples throughout all time. I. GOD MORAL LESSONS BY THE WORDS UTTERED BY HIS . His law-givers, such as Moses; his prophets, such as Ezekiel; his priests and scribes, such as Ezra, have messages of instruction, encouragement, warning, for all mankind in every age. And God summons the children of men to give heed to his servants when they utter their messages, prefacing them with the assertion, "Thus saith the Lord." II. GOD THESE VERBAL LESSONS BY FACTS, AND BY THE EVENTS OF HISTORY. In such catastrophes as the downfall of Assyria, as the siege of Jerusalem, as the destruction of Tyro, as the humiliation of Egypt, the eternal, righteous, and omnipotent Ruler of mankind speaks to his subjects with an authoritative and unmistakable voice. Facts embody principles. Historical incidents elucidate moral laws. Judgments enforce commands. III. THE WONDER OF MEN’S TO THESE LESSONS. It might be expected that those upon whom the message of the herald produces no impression would be roused from their apathy by the stirring incidents of political change and national disaster. But, as a matter of fact, multitudes are unaffected even by the downfall of a city, the revolution of a government, the displacement of a dynasty, the transference of the balance of power among the nations. Is not this in accordance with Christ’s own words, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead?" IV. THE FOLLY AND PENALTY OF TO THESE LESSONS. They who give heed to Divine counsels, who profit by Divine admonitions, deliver their soul in the day of trouble and temptation. But they who hear unmoved, incredulous, unresponsive, the solemn and faithful appeals of God, uttered as with a voice of thunder in the events that befall the nations of mankind, by their conduct aggravate their guilt an& pen their own condemnation. V. THE WISDOM OF TO THESE LESSONS, WITH THE PROPER FRUITS OF SUCH IN AND . The parable was spoken, the providential interposition was recounted," To the end that none of all the trees by the waters exalt themselves." "He that hath an ear, let him hear."—T. Ezekiel 31:15-17 Mourning and lamentation. The description here given of the distress and mourning which took place upon the occasion of the downfall of Assyria is very poetical, and might appear exaggerated were we not able, by the aid of imagination, to place ourselves in the position of an observer at that critical epoch in the history of the world. It was necessary that Pharaoh and his people should be enabled to enter into the fate of Assyria in order that they might learn the warning intended to be conveyed by that awful event. It was the aim of Ezekiel to portray Assyria in all her glory and in all her desolation, in order to impress upon the Egyptians the lesson which at that conjuncture it was so important, for them to lay to heart. The mourning raised over the one kingdom might speedily be required by the condition of the other. I. THE CAUSE OF . The immediate cause was the disaster which befell Assyria and the allied and dependent nations. But to those who looked beneath the surface there was a deep-seated cause in the sin by which the mighty kingdom and its rulers brought upon themselves a fate so calamitous and irreversible. Wherever there is lamentation it may be suspected that the ultimate explanation of it is sin. II. THE . The prophet speaks of the mighty rivers and the terrible ocean, of the majestic trees of the forest, as taking part in this lamentation. The nations shook at the Sound of Assyria’s fall, when it went down to Hades. The literal fact is this—that all spectators with intelligence to understand what had occurred, and with a nature susceptible of feeling, viewed the calamity with appreciative pity. It was a catastrophe never to be forgotten, and the compassion of those who witnessed it rose to sublimity. III. THE EXTENT AND OF THE . This is evident from the fact of the Divine intervention. "Thus saith the Lord God, I caused a mourning." There could then be nothing petty or trivial in it. Originating in the counsels of the Eternal, and diffused throughout the earth, and reaching to the gates of Hades, this lamentation was worthy of the event. And it certainly justifies us in making our own the sorrows, not of individuals alone, but of nations and of mankind. It is a Divine exercise so to sympathize. "In all their afflictions he is afflicted." IV. THE PROFIT OF . We are assured upon high authority that "it is better to go to the house of mourning than to the house of feasting." It is a whole some and chastening discipline of the Soul. To mourn for our own faults is morally necessary. "They that lack time to mourn lack time to mend." But the case before the reader of this passage is that of mourning for the sins and the chastisement of humanity generally, and especially of the nations with whose experience we are personally conversant. A common sorrow binds hearts together, and enables men to realize their community. Grief over sin and its consequences is no inconsiderable protection against participation in the evil lamented.—T. Greatness no exemption from retribution. The argument of Ezekiel is clear. His appeal is to Egypt. Having related the fall of Assyria the great, he turns to Pharaoh and to his people, and reminds them that the fate which overtook Assyria is not impossible to them. Greatness is manifestly no security against judgment. It is no sure defense against the arms of men, and no defense at all against the judgments of the almighty Ruler of mankind. I. MAY AND OFTEN DOES SECURE THE AND EVEN THE OF MEN. II. BUT EARTHLY IS AS NOTHING IN THE SIGHT OF GOD. III. IT IS NOT , BUT OF ACTION AND TO ITS , WHICH IS A NATION’S TRUE . IV. A TIME OF COMES TO EVERY NATION, WHEN AND SELF- MEET WITH THEIR DESERTS IN AND . . Greatness is best shown in (1) subjection to the King of all, and (2) service and help rendered to the feebler and less favored.—T. BY J.D. DAVIES Ezekiel 31:1-18 A terrible perdition. Precious lemons can be learnt from God’s treatment of others. As in others’ conduct we may find a mirror of our own, so in others’ chastisement we may find a reflected image of our own deserts. The principles on which God acts are these of eternal immutability. Therefore we may learn with certainty what will sooner or later happen. On the part of God, it is an act of genuine kindness that he holds up the perdition of one to deter others from sin. Thus he would turn the curse into a blessing—retribution into a Gospel. I. WE HAVE HERE GREAT . The Assyrian monarch is compared to a "cedar in Lebanon, with fair branches, with shadowing foliage, and of high stature." 1. He enjoyed a position of superior elevation. What a cedar of Lebanon was, compared to other trees, the Assyrian king was in respect to other men. He possessed superior qualities. Possibly he had larger capacity of mind, and had larger opportunities of furnishing it. Certainly he had external advantages such as no others enjoyed. He enjoyed an eminence above other men, yea more, above other kings. 2. He received generous treatment from God. "The waters made him great." An unfailing stream from the heavenly fount irrigated his roots. Divested of poetical form, it means that God sustained body and soul by hourly supplies of good, though his hand was unseen. If his bodily strength did not languish, it was owing to a constant stream of vitality from God. If the capacity of his mind was maintained, it was due to the Divine succor. Substantial blessing, through invisible channels, was incessantly flowing into his roots. He was entirely dependent on the kindness of another. 3. He had a prosperous growth. As the result of so much blessing, he grew and prospered. In himself, in his kingdom, in his reputation, he flourished. His people were loyal; his army was valiant; his empire grew. Over every province, over every department of his government, the sunshine of Heaven rested. All that a king’s heart could desire he had. He was the envied among contemporary kings: "the cynosure of neighboring eyes." 4. Large influence was within his reach. "All the fowls of heaven made their nests in his boughs. Under his shadow dwelt all great nations." Such a tree was not simply an image of beauty, the delight of the human eye; it was useful to various forms of life. It was a source of blessing. So with the King of Assyria. His strong government was a protection to all classes of the people. It was a bulwark against invasion. It was a shield for industry, investigation, and commerce. The rich and the poor could dwell securely. All grades of his subjects could pursue their occupations without fear of molestation. Greater influence still he might have exerted. He could have fostered learning, encouraged many arts, established peace among surrounding nations, diffused joy in a myriad homes, lifted up the nation to a higher life. Such varied usefulness is a fountain of bliss. II. GREAT FOLLY. "His heart is lifted up in his height." 1. Self-adulation. To admire one’s self so as to forget our Divine Benefactor is both foolishness and sin. This is to cheat God of his due. If robbery is criminal anywhere, it is specially criminal when directed against God. To interpose ourselves between God and his proper worship is grievous sin. 2. False ground for admiration. To find satisfaction in external rank or elevation is a sore mistake. Neither wealth, nor station, nor anything outside ourselves is a proper ground for solid satisfaction. We should find our chief delight in real excellence—in likeness to God. Else we divert our minds from substantial good, and are taken up with gaud and tinsel. 3. Self-trust. Pride arrogates to itself qualities and possessions which do not belong to it. It is a condition of mind we may call "self-inflation." Self-trust is ruinous, because it is reliance upon a broken reed. Human strength, apart from God, is sheer frailty. No figure can exaggerate its feebleness. It is a vapor, a shadow, a mere cobweb. Man is strong only when affiliated to God. Therefore self-trust is self-deception, is suicide. III. A GREAT . Carrying out the harmony of the figure, there is: 1. Mutilation. "His boughs are broken." So pitiful is God, that he does not at once destroy. He visits with partial chastisement, in the hope that repentance and amendment may be the result. If he can spare from destruction, he will. This mutilation of his beauty was a lesson he ought to have taken to heart. If a higher being than he could, against his will, despoil him of some of his members, could he not despoil him of all? A wise man would have halted, reflected, turned over a new leaf. This mutilation represents dismemberment, loss of territory. This outward mutilation indicates diminution of vitality: "Grey hairs were here and there upon him, though he knew it not." 2. Scattering. "Upon the mountains and in all the valleys his branches are fallen." Memorials of this ruined cedar were distributed far and wide. Every stream bore them on. Every storm of wind scattered them. So in the time of a nation’s misfortune, fair-weather allies easily desert. As prosperity brings many superficial friends, so adversity scatters them. At such a time a hundred foes will start out of ambush to annoy, if they cannot injure. When God becomes our foe, our resources speedily waste like snow at midday. 3. Degradation. "Upon his ruin shall all the fowls of heaven remain, and all the beasts of the field shall be upon his branches!" In other words, he shall be treated with contempt. Those before whom he has paraded his superiority shall, in turn, triumph over him. This conduct is to many a sweet revenge. It gives to them a conviction that they too have some hidden merit which now shall come to light. This degradation in the scale of being, in the scale of society, is a bitter element in God’s penalty. "He that exalteth himself shall be abased." The pendulum that has swung too, far in one direction will presently swing to the other extreme. 4. Commiseration. I caused Lebanon to mourn for him, and all the trees of the field fainted for him." The fall of a flourishing king naturally causes consternation and concern in every palace. The self-security of others is rudely shaken. Every throne on earth seems to totter with the great vibration. Then, in noble minds, the sense of brotherhood appears. A tender tie, though often unseen, runs through the human race. The fall of one is a lesser fall to all. We all have a common interest in the fortune and destiny of humanity. 5. Diabolic triumph. "All the trees of Eden … shall be comforted in the nether parts of the earth." This sense of exultation over the fall of another—whether it be latent or expressed—is base and devilish. Hence we learn that the feelings of men, in the state of Hades, is not improved by suffering: the exact reverse. Intelligent natures degenerate in hell. "Evil men wax worse and worse." Some, too, to whom the king, in prosperity, rendered signal service, will be disposed to taunt him in the day of his fall. An ingrate becomes the blackest of demons. IV. A GREAT LESSON. "To the end that none of all the trees by the waters exalt themselves for their height." The terrible fall of the Assyrian king is used as a lesson and a warning to Pharaoh. God’s judgments are stepping-stones to mercy. Over the most lurid cloud he flings the rainbow of his kindness. The darkest events may become to us fountains of blessing, if we are willing to gain the good. Thus God exhibits the strength and fullness of his love. If by any method, by any example, he can win us back from evil courses, he will. Marvelous is the obduracy of the human heart that will not yield to the charms of infinite love! The death of one may become life to many. God’s aims are magnificent and far-reaching. By-and-by, he shall have the praise which is his rightful due. If with such displays of Divine kindness men are not ashamed of their sin, they must become more hardened and more depraved than ever. "My soul, come not thou into their secret!"—D. BY W. The source of strength and beauty. The "great power" of Assyria is likened in this parable to a noble cedar planted in (or transferred to) the garden of Eden, raising its head high above all the other trees in that "garden of God;" its eminence and its beauty being largely due to the fact that it was so well watered at its roots, that "the waters nourished him, the deep made him to grow; her rivers ran about her plantations" (Ezekiel 31:4, Revised Version); and that "his root was by many waters" (Revised Version). Here we have a picture of strength showing itself beautiful, extending its influence far and wide, owing everything to the hidden source below. I. GREAT . The greatness of Assyria was the greatness of national power. We are accustomed to speak of the greater nations of the earth as the "great powers." As history has shown us, such "powers" have often proved to be little better than weakness when the hour of trial came; still, in appearance, in size, in equipment, in eminence, or in reputation, they have been comparatively great and strong. Greatness, as we recognize it, is seen in national position, in physical strength and skill, in mental grasp and literary accomplishment, in art and science, in social rank, in statesmanship, in character and moral weight. In any one of these spheres a community or a man may be "great" in the sight of its (his) contemporaries. II. SHOWING ITSELF FAIN. "He was fair [or, ’beautiful’] in his greatness." Greatness may be either (1) imposing, compelling the homage of all who behold it, instantly commanding their regard and their tribute; or it may be (2) admirable, such that the longer it is watched by observant and critical eyes the more it is esteemed and the higher it is prized; or it may be (3) attractive, of such gracious and winning mien that every one is drawn towards it and desires to come into closer association with it. There is much "greatness," or what commonly passes for such, that is distinctly unbeautiful. Possibly, indeed, it may be imposing or attractive to minds that are easily imposed upon or readily captivated; but it is devoid of all that is really excellent, and no true eye, that can distinguish the good from the pretentious, would call it fair. All beauty that is worthy of the name, and the only excellency that will last, is that which commends itself to the mind of the heart-searching Truth—beauty on which purity can look with pleasure, and which love can regard with genuine delight. III. ITS . One of its characteristics is "the length of its branches." It is the province of greatness to make itself felt on every hand, just as a noble tree throws out its branches far around its stem. This it may do deliberately and determinately; or it may do this unconsciously, as the simple and inevitable result of its own nature and life. The extension of our influence should be regarded by us, not as a right, but as a duty and a privilege. So far as we can make ourselves felt, and inasmuch as we believe ourselves to be the possessors and exponents of what is right and true, we should seek, even diligently, to "spread the branches" of our power as far as they will go. We should therefore shun all acts and extirpate all habits that tend to dwarf these branches, to diminish the influence we might be and should be exerting. IV. THE SOURCE OF AND BEAUTY. This great cedar was what it was because "its root was by great [many] waters." It was always nourished from below. It drew its strength from its roots, and its roots found their resources in the abundant streams that never failed to water and to refresh them. Strength and beauty grow out of character, moral and spiritual, as the leaves and the branches and the stem grow out of the roots of the tree. And character must be fed by the living streams of truth that flow in the garden of God; not any one truth, nor yet one set or class of truths, but "all the truth" (John 16:13) which we are able to receive: our root is to be "by many waters." We must, if we would be the symmetrical and fruit-bearing tree we should aspire to become, take care that mind and heart are well nourished by all the truth we can gather from the great Teacher, or glean from those who spoke in his Name. Nor must we forget that, beside the root drinking in the moisture below, there are the myriad leaves drinking in the air and sunshine above. We must open all the leaves of our nature to receive the warm sunshine of the love of God, and to admit all the direct Divine influences which the Spirit of God will breathe upon us.—C. Ezekiel 31:8, Ezekiel 31:9 The garden of God. "The garden of God," standing, as it does, for the ideal region in which man in his perfection was placed when God was" well pleased with "him, may be taken as a picture of human society itself as it once was for however brief a period, and as it shall be again when the purposes of the Redeemer are fulfilled. I. A REGION IN . In the first garden of God there grew every tree that was "good for food." The ideal state of human society is one in which all conceivable fruitfulness will be found; there will be ready for the hand of the Husbandman the fruits of faith, of devotion, of love, of sacred joy, of helpfulness, of calm contentment, of happy and unquestioning obedience. From all hearts and lives these fair fruits will spring. II. A SCENE OF BEAUTY. "The garden of God" must be, quite independently of all reference to Eden, a place of perfect beauty. Its trees and shrubs, its herbs and flowers, its lawns and paths must together present the appearance of perfect pleasantness to the eye. Such should, such (one day) shall our human societies, our communities, and our Churches be; they will be scenes where there is every form of human loveliness. There must be no unnatural monotony. As in our gardens we like to have vegetation of every possible variety of size and shape and hue, so in "the garden of God" shall there be every manifestation of moral worth, of spiritual beauty. One will not say to another, "There is no need of your particular excellence;" but each will rejoice in the manifold graces which are to be seen on every hand. III. THE SPHERE OF HAPPY CULTURE. Our first parents were placed in Eden "to dress it and to keep it." Even "the garden of God" requires attention, planting, culture. So, certainly, does the most refined and Christianized human society. There may be much knowledge and there may be excellent habits within it, but it will always need careful and diligent culture—much seed-sowing; some weeding; some pruning and occasional transplanting. We may learn: 1. That it is better to be the humblest herb in the garden of God than the stateliest cedar outside it; better be utterly obscure in the right place than very prominent in the wrong one. 2. That each particular flower in the garden of God lends its own fragrance to the air; the garden would not be complete without it. 3. That not only does it behoove us to be as a flower in the garden of God, but it also befits us to be as a gardener extending the grounds, or planting or tending within its bounds.—C. Ezekiel 31:10-18 The spectacle of fallen greatness. This very beautiful parable is suggestive of many things. The latter verses of the chapter bring the Divine meaning into full view. By the fact of the prophecy itself, we are reminded of— I. THE TO WHICH IS SUBJECT; Viz. that of imagining that it is invulnerable and irremovable. The strong kingdom says, "What power will touch me to hurt me? ’ The strong man says, "What misfortune will overtake, what enemy will prevail against me?" (see Psalms 49:11). It is in the very nature of human exaltation to become foolishly assured of its own security, and to defy the assaults of time and change. II. THE LESSON OF HISTORY. Egypt was now to learn of Assyria; to consider how surpassingly great she had been in her prime (Ezekiel 31:1-9), and to reflect upon the utter humiliation to which she had been condemned in the retributive providence of God. We may now learn of Egypt herself, to whom this lesson was addressed, and also of Macedonia, of Greece, of Rome, of Spain, etc; that a nation may tower high and far above the others, like this parabolic cedar (Ezekiel 31:5) above the trees of the garden, and yet be discrowned, be leveled to the very dust. And not only the lofty nation, but the ancient family, the proud dynasty, the titled and wealthy individual. III. THE PENALTY OF . It is certain that no kingdom or "power" of any kind will very long outlive its purity, its virtue, its simplicity. Two things determine its doom. 1. God will punish its pride (see Ezekiel 31:10, Ezekiel 31:11, Ezekiel 31:18). 2. Iniquity begets strife, folly, inward corruption, weakness; and this must end, in time, in disaster and ruin. The seeds of death are already sown when power, either in the aggregate or in the individual man, gives way to iniquity. Without any extraordinary means, by God letting his righteous laws do their constant work, such a one is "driven away for his wickedness" (Ezekiel 31:11). And the end of evil is nakedness and desertion, emptiness and misery (Ezekiel 31:12). Incidental truths are here portrayed, viz.— IV. THE OF HUMAN PROPS. Ezekiel 31:12, "All the people of the land have gone from his shade, and have left him." There are noble souls that will cleave to the sinking cause or to the failing man just because it is sinking, because he is failing. But their name is not legion; these are not the rule, but the exception. When the day of decadence comes, and the hour when the house is likely to fall, then expect those who have lived in the shadow of it to leave it to its fate. Nay, there will be found many of those who in the day of its strength enjoyed its hospitality that on the night of its adversity will find themselves comfortable seats upon its ruins (Ezekiel 31:13). We have another trace of— V. THE DEPTH TO WHICH WILL DESCEND IN THE OBJECT OF GENERAL . (Ezekiel 31:15.) Once it was the province of the great power to pity the necessitous and to stretch forth its strong hand of help and healing; now it lies prostrate and is itself the object of universal commiseration. "And none so poor to do it reverence." 1. Let human greatness beware. It is high and uplifted in the sight of men; but beware lest its heart be lifted up in arrogance and in self-confidence; for, if that be so, or if it be allowing evil to creep into any cracks of its walls, it will call down the condemnation of Heaven, and, in time, it will meet its doom. Where other prostrate powers lie, where the humblest and commonest are stretched, "in the midst of the children of men," "delivered to death" (Ezekiel 31:14), there shall it also be found, down and dishonored. 2. Let the holy humble-hearted be filled with a wise contentment. How much better than the greatness which is humiliated is the lowliness which is blessed and crowned!—blessed with the benediction of God and man, crowned with the glory to which righteousness conducts and in which it ends.—C. Ezekiel 32:1 In the twelfth year, etc. March, B.C. 584, nineteen months attar the destruction of Jerusalem. The two sections of the chapter, Ezekiel 32:1-16 and Ezekiel 32:17-32, belong to the same year, and probably, though the date of the month is net given for the second, were written within a fortnight of each other. The thoughts of the prophet still dwell upon the downfall of Egypt, and he is stirred, as by a special inspiration, to write an elaborate "lamentation" over its departed greatness. It would seem, from the repetition of the word in Ezekiel 32:16, as if the elegy had originally been intended to end there. Possibly it may have occurred to the prophet that what he had written was rather a prediction of coming evil than a lamentation, and therefore needed to be completed by a second, coming more strictly under that title. Ezekiel 32:2 Thou art like a young lion; rather, with the Revised Version, thou wast likened unto a young lion. The two clauses of the verse stand in direct contrast to each other. Flatterers, orators, courtiers, had used the usual symbolism of the animal world. The King of Egypt was as the king of beasts. Ezekiel rejects that comparison, and likens him rather to the whale, the dragon (Revised Version), in the seas, i.e. to the crocodile of his own river (compare the use of the "dragon" for the King of Egypt, in Ezekiel 29:3; Isaiah 51:9). Ewald and Smend, however, translate, "young lion of the nations, thou art brought to naught;" but there is no adequate reason for abandoning the Revised translation. Troubledst the waters. As in Ezekiel 34:18, the act is used as the symbol of all selfish and aggressive rule, defiling the streams of righteousness and judgment. Thou camest forth with thy rivers. Ewald and Smend translate, "Thou didst spurt out the water," as describing the act of the crocodile when it raises its head out of the water as in the "neesings," or "sneezings" of Job 41:12, Hebrew [English version, 18]. Ezekiel 32:3 I will spread out my net. The imagery of Eze 29:3 is repeated, with a variation as to the mode of capture. There is no evidence that the crocodile was ever taken with a net; but Ezekiel may have chosen the comparison for that very reason. What was impossible in the parable, according to its letter, was possible when it received its application. Ezekiel 32:4 The picture is carried out to its completion. The carcass of the crocodile becomes the prey of unclean birds and beasts. The carcass of the Egyptian greatness was to satiate the appetite of the invading hosts. Were the words of Psa 74:14, as to leviathan being "given for meat to the people in the wilderness" floating in Ezekiel’s mind (compare the strange reference to leviathan in 2 Esdr. 6:49, 52, and in later Jewish traditions)? Greek writers describe the ichthyophagi of Africa as feeding on the flesh of sea-monsters, and the word may possibly include the crocodile. Ezekiel 32:6 I will water with thy blood. Was the plague of the water of the Nile turned to blood (Exodus 7:19, Exodus 7:20) present to Ezekiel’s mind? Such an inundation of the Nile, in all its horrors, was a fit symbol of the deluge of invaders by whom Egypt was laid waste. Ezekiel 32:7 When I shall put thee out; better, with the Revised Version, extinguish. The verb is used of lamps in 2 Chronicles 29:7. The change of metaphor is at first startling, but I follow Ewald, Hitzig, and Smend, in thinking that there is a traceable sequence of ideas. The "dragon of the Egyptian waters" suggested the "dragon" which was conspicuous between Ursa Major and Minor among the constellations of the heavens, and the name of which, probably derived by the Greek astronomers from a remote past, suggested that of an enemy of God (comp. Isaiah 51:9). So taken, the new comparison finds a parallel in that of the King of Babylon to Lucifer, the morning star, in Isaiah 14:12. Upon this there follows naturally the imagery of Eze 30:18; Isaiah 34:4. As the other trees of the forest had mourned for the cedar (Ezekiel 31:15), so the other lights of heaven mourn for that particular star which has been quenched for ever (comp. for the general imagery. Isaiah 13:10; Joe 2:10; Joe 3:4, Hebrew [English version, Ezekiel 2:1-10:31]. Ezekiel 32:9 I will also vex the hearts. The words intensify the bitterness of the downfall. The prophet passes out of the region of metaphors into that of facts. The fall of Egypt will cause pity among the nations. They shall simply be "vexed" in heart, terrified at the thought (Ezekiel 32:10) that the sword which had laid her low was "brandished" also against them. Ezekiel 32:11-14 The sword of the King of Babylon, etc. The effects of Nebuchadnezzar’s invasion are now described in language which seems plain enough, but in which we may read between the lines an allusive reference to the previous symbolism. Thus in Ezekiel 32:13 we are thrown back upon the thought of the "troubled waters" of Ezekiel 32:2. The Nile was no longer to be troubled by the foot of beasts; the streams of justice were no longer to be defiled with a selfish corruption, but were to run smooth and calm, even as the "rivers of oil" which were the symbols of ethical blessedness (Job 29:6; Deuteronomy 32:13). So Ewald and Keil, for once agreeing. The rule of Nebuchadnezzar was to be a righteous rule, in spite of its severity. I am unable, however, to follow these commentators further in seeing in the words a prediction of the Messianic kingdom. The Egyptians were to "know the Lord," as the other nations addressed by Ezekiel were to know him, as a righteous Judge, not as yet as a Deliverer (comp. Ezekiel 28:26; Ezekiel 29:21; Ezekiel 30:26). Ezekiel 32:16 This is the lamentation, etc. The work of mourning for the dead was for the most part assigned to women (2 Samuel 1:24; Jeremiah 9:17; 2 Chronicles 35:25), and is therefore appropriately assigned to the daughters of the nations. He hears, as it were, their wailing over the fallen greatness of Egypt, even in the solitude of Tel-Abib. Ezekiel 32:17 For yet fourteen days the mind of the prophet brooded over the fall of Egypt, and his thoughts at last found utterance in another lamentation, based upon that of Isa 14:1-32. Taken together, the two passages give a vivid picture of the thoughts of the Hebrews as to the unseen world, and we find in them the germs of the later belief of Judaism in Paradise and Gehenna. What I have called the Dante element in Ezekiel it seen here raised to its highest power. Ezekiel 32:18 Cast them down, etc. The prophet thinks of himself as not only the predictor, but the minister, of the Divine judgments. So it was given to Jeremiah (Jeremiah 1:10) "to root out and to pull down," and to Amos (Amos 9:1) to "smite" and to wound. He executes the sentence, not on Egypt only, but on the other daughters of the famous nations, sc. on the nations themselves, especially those that are named in the verses that follow. Ezekiel 32:19 Whom dost thou pass in beauty? The lamentation, as might be expected from Ezekiel’s standpoint, is an illustration of irony and triumph rather than of sorrow. The question implies a negative answer. Glorious as Egypt had been, other nations had equaled her. They had passed away, and so should she. With the uncircumcised. The words, as in Ezekiel 31:18, suggest the thought that Israel, so far as it was faithful to its calling, circumcised in heart as well as flesh (Jeremiah 9:26), had a higher and happier dwelling in Hades than the uncircumcised heathen. As the Egyptians practiced circumcision, the language of the prophet had a special significance. Their place in Hades was among the heathen to whom that hereto was unknown. Ezekiel 32:20 She is delivered to the sword; better, with the margin of the Revised Version, the sword is appointed—possibly, as Ewald suggests, with reference to the practice of burying a warrior with his sword beneath his head (comp. Ezekiel 32:27). Draw her, etc. The command would seem to be given, so to speak, to the warders of Sheol. They am to receive the new comers and take them to their appointed place. Ezekiel 32:21 The strong among the mighty. Those already in Sheol watch the new arrival, and make their scornful comments (comp. Isaiah 14:9, Isaiah 14:18), at once classing them with the uncircumcised. Had they heard, we ask, of the downfall of Egypt? Ezekiel 32:22, Ezekiel 32:23 Asshur is there. The verses that follow contain, as it were, the prophet’s retrospect of the history of the past, as far as he had knowledge of it. Foremost in those is Assyria, which the prophet had already chosen (Ezekiel 31:3) as the pattern instance of a fallen greatness. There in the sides of the pit (i.e. in its remotest and deepest regions) lie the graves of the rulers surrounded by those of their subjects. They had caused terror, the prophet adds, with a keen irony, in the land of the living. They can cause no terror now. Ezekiel 32:24 There is Elam etc. The nation so named appears grouped with Asshur in Genesis 10:22; in Isaiah 11:11 it stands between Cush and Shinar; in Isaiah 22:6 its warriors form part of the host of Sennacherib; in Ezra 4:9 they are named as having been among the settlers in Samaria; in Isaiah 21:2 as joining with the Medes in the attack on Babylon; in Jeremiah 25:25 again coupled with the Medes among the enemies of Nebuchadnezzar; in Daniel 8:2 as the province in which Shushan was situated, and therefore subject to Babylon. Jeremiah (Jeremiah 49:34-39) had uttered a special prophecy against it. From Ezekiel’s point of view it might well take its place among the powers that had received their death-blow at the hand of Nebuchadnezzar. Yet have they borne their shame; sc. the disgrace of being uncircumcised, and therefore taking their place with the lower circles of the dead. Ezekiel 32:25 They have set her a bed. The noun is used for the sleeping-place of the dead—the cemetery, if we trace that word to its root in Isaiah 57:2; 2 Chronicles 16:14. In the rest of the verse Ezekiel reiterates what had been said in Verse 24 with an emphatic solemnity. In the Hebrew, as in the English, there is a constant variation in the pronouns used, now masculine, now feminine, now singular. Ezekiel 32:26 There is Meshech, Tubal. (On the ethnological relations of the two tribes, see note on Ezekiel 27:13, and later on in Ezekiel 38:1-23, and Ezekiel 39:1-29.) Ezekiel obviously speaks of them as one of the powers that bad been conspicuous in his own time, and had been, in part at least, overthrown by the Chaldean monarchy. We may probably connect his words with the great irruption of the Scythians mentioned by Herodotus as having swept over Asia even to Palestine and Egypt, in the time of Josiah, and which, after compelling Cyaxares to raise the siege of Nineveh, left traces of itself in the name of the city of Scythe-polls. Many commentators find a reference to that invasion in the "evil from the north" of Jeremiah 1:14; Jeremiah 4:6; and in Zephaniah 1:13-16. They also, once the terror of the nations, are now represented by the prophet as in the shadow-world of Sheol. Ezekiel 32:27 And they shall not lie with the mighty. The words seem at first to contradict Ezekiel 32:26. The LXX. meets the difficulty by omitting the negative; Ewald and Havernick, by taking it as an interrogative, "Shall they not lie," etc.? Probably the explanation is laying stress on the word "mighty." Meshech and Tubal have a lower place in Hades; they are buried without the honors of war. Their swords are not placed beneath their heads (for the practice thus referred to, see Died. Sic; 18.26; Arrian, 1.5; Virg; ’AEn.,’ 6.233). For the Scythians, who worshipped the sword (Herod; 1. 62), this would be the extremest ignominy. In this way their iniquities should be upon their bones as they lay dishonored. Ezekiel 32:28 Yea, thou shalt be broken. The words are obviously addressed to Pharaoh. He must prepare himself for a like doom. His place, proud as he was of his magnificence, shall be with the wild nomad hordes of Scythia. Ezekiel 32:29 There is Edom, her kings and her princes. (For the political relations of Edom at this time, see Ezekiel 25:12-14.) Whatever shadow of power might yet remain to it, Ezekiel, from his standpoint, could yet declare that her greatness had departed. The exultation which the Edomites had shown over the fall of Jerusalem (Psalms 137:7) would naturally tend to accentuate the prophet’s language. The "princes" of Edom are probably identical with the "dukes" of Genesis 36:15-43 and 1 Chronicles 1:51, where the word means literally the heads or captains of thousands, i.e. of tribes, as in Judges 6:15 (comp. Zechariah 9:7; Zechariah 12:5). Ezekiel 32:30 There be the princes of the north. The noun for "princes" is different from that of Eze 32:29, and has the sense of "vassal rulers," as in Joshua 13:21; Micah 5:4. So we have the "kings of the north" in Jeremiah 25:26. The fact that they are coupled with the Zidonians (it is suggestive that Ezekiel names these rather than the Tyrians) points in the direction of Northern Syria, including cities like Damascus, Hamath, Arpad, and others. Ezekiel 32:31 Shall be comforted, etc. (comp. for the thought, Ezekiel 31:16). That shall be all that he will have to console him. As before, other nations were comforted by the downfall of Egypt, so Egypt in her turn finds her comfort in their downfall. All are sharers alike in the fiend-like temper which exults in the miseries of others. Ewald and Hitzig, here as there, take the word as in the sense of "mourning overse" As to the extent and manner in which the predictions of the chapter have been fulfilled, see notes on Ezekiel 29-31. Sufficient evidence has been given that Egypt was probably invaded and conquered by Nebuchadnezzar. The silence of the Greek historians, and notably of Herodotus, as to any such invasion goes for little or nothing. He could not read the Egyptian records, and derived his knowledge from the priests through an interpreter. They, after their manner, would draw a veil over all disasters, and so, while he records the revolution which placed Amasis upon the throne of Hophra, he is silent as to any invasion, and does not even mention the battle of Carchemish. Ezekiel 32:2, Ezekiel 32:3 The lion in a net. Pharaoh is compared both to a young lien and to a whale. The young lion has left his mark at the watering-place of the cattle. Therefore a net is spread for him, and he is entrapped. I. THE ERE UNDER THE POWER OF GOD. The lion is the king of beasts; the whale is the greatest sea-monster. Yet both are under the power of their Creator. Kings are subject to God. Successful rich men have not grown out of his reach. Men of great intellect are not able to outwit Heaven. The raging of the wicked will not save them. They may roar like lions; they may plunge like whales; but they cannot escape God’s net and hook. We are all entirely in the hands of God. It is a miserable thing that this thought should inspire terror, a happy thing when it only encourages confidence. The lions, fierce and strong as they are, cannot save themselves from the net; but the most helpless lambs of the flock are safe under their shepherd’s care. It is better to be God’s feeblest sheep than as the mightiest lions of the forest in opposition to God. II. GOD CANNOT ENDURE THE SPIRIT OF . The lion ravages the flock; even when he is not doing this deadly work, he is represented as fouling the rivers. He is in all respects a mischief-maker. Then his lordly mien will not protect him. The great heathen empires incurred the wrath of Heaven for their rapacious destructiveness. If a man is injuring his fellow-men in body or soul, he will be treated by God as a beast of prey, hunted and netted and destroyed. III. SIN MUST BE . The lion is caught in a net. There he may rage and roar to his heart’s content, but he can do no more mischief. The best treatment of evil is to change the lion into the lamb. This is Christ’s method. The wild demoniac sits at the feet of Jesus, clothed and in his right mind. But men will not always yield to the influence of Christ. They cannot then be left at large forever. There are two nets—a gospel net (Matthew 13:47) and a net of judgment. The latter is for those who have escaped the meshes of the former. IV. SINNERS MAY BE . The lion would not enter the net knowingly. "Surely in vain the net is spread in the sight of any bird" (Proverbs 1:17). But the net is hidden, and it ensnares its victim before he is aware of his danger. Souls are entrapped by their own sins. They fall into danger before they observe it. We cannot say that sin will go on unchecked and unpunished simply because we do not perceive any immediate signs of Divine interference. God has his hidden nets, fine as gossamer thread, strong as steel. V. THE WORLD CONCURS IN THE OF EVIL-DOERS. All the peoples help to ensnare the lion. The nations assist at the down-casting of Egypt. The selfish, cruel man may be thronged with flatterers in his prosperity. In his adversity he will be equally thronged with revengeful victims. It is a terrible thing to prepare hatred for the day of calamity. No fate excites less commiseration than that of a proud, selfish, heartless soul. Ezekiel 32:8 Lights darkened. I. MAN CANNOT WITH LIGHTS OF HEAVEN. He may never look up. Yet he cannot live without the light that comes from over his head. In spiritual experience there are men who ignore the light above and the very existence of the heavenly world. Yet they are not the less largely dependent on those higher influences. If the sun were blotted out, all life on our globe would perish in darkness and cold—the world reduced to a block of silent frozen matter. If God were to withdraw, all being would come to an end. II. THE LIGHTS OF HEAVEN ARE BY SIN. Sin eclipses the soul’s sun. It spreads black clouds between the offender and the heavenly regions. It shuts a man out from fellowship with God. This is its worst effect, though men may treat it lightly at first. The process is twofold. 1. Man is blinded. Though the sun shines in noonday splendor the blind man walks in midnight darkness. Now, sin puts out the eyes of the soul. It is like a red-hot iron that burns away the vision of spiritual things; then the bright lights of heaven are made black. 2. God withdraws his brightness. We pray that God may lift up the light of his countenance upon us. But he may do the reverse, and turn his face from us. He will not forever display his graciousness to heedless, rebellious souls. III. THE ON THE LIGHTS OF HEAVEN BRINGS MANY . 1. Knowledge is obscured. We cannot see truth when God’s light is with- drawn or when our souls are blinded to the perception of it. "In thy light we shall see light" (Psalms 36:9). "Judicial blindness" must be a fearful fate. 2. Joy is extinguished. A gloomy day is depressing. Darkness brings sadness. When heaven is dark all sunshine vanishes from the Soul. 3. Life is threatened. The soul’s higher life Trows sickly and threatens to pass away in the darkness of separation from God. IV. THERE IS A OF THE BRIGHT LIGHTS OF HEAVEN WHICH MAY COME IN THE COURSE OF THE SOUL’S . There was darkness round the cross when Jesus was dying. Then in mysterious spiritual gloom he cried, "My God, my God, why hast thou forsaken me?" (Matthew 27:46). Earnest souls may have times of darkness, during which the vision of heaven is obscured, seasons of deep depression, when all that once seemed most real melts into the blackness of a great doubt. V. CHRIST BRINGS A NEW LIGHT TO SOULS. If we are dark now we need not remain in gloom forever. "The people that walked in darkness have seen a great light" (Isaiah 9:2). Christ came as "the Light that shineth in darkness," as "the Light of the world." Though the bright lights of heaven be made dark over us, they are not annihilated; they are but beclouded or at worst eclipsed. For all dim, bewildered, sorrow-laden souls there is the hope of light in Christ. But as sin brings on the deepest night of darkness, so it is by repentance and after-forgiveness that we can hope to see the darkness clear away and a new light from heaven arise to shine into our Souls. ("I will also vex the hearts of many peoples") Vexation of heart. I. THE IS THAT WHICH IS CAUSED BY OF HEART. Terrible reverses of fortune may be endured, and the millionaire may become a beggar, and yet the deepest sorrows may not be reached; for there are men who have proved themselves superior to their circumstances, and who have been able to look with a serene countenance on the wreck of their fortunes, because they have been possessed of interior sources of happiness. Bodily sickness which produces acute physical pain does not induce the greatest real sufferings. Not only have martyrs learnt to triumph at the stake, but patient, obscure sufferers have acquired peace and even joy while their bodies have been racked with torment. But when the heart is sore vexed the most terrible Sorrow is felt. This may be endured amid external circumstances of affluence, and then those circumstances appear but as gilded vanities, mocking the bitter grief that lurks within. We live in our hearts, and if our hears be sore and sorrowful, our lives are darkened with a distress that no outer comforts can cheer. II. OF HEART SPRINGS FROM LOSS AND . We accustom ourselves to the usual, and do not grieve greatly over what we never had and never expected to possess. No man is much distressed at the thought that he is not a prince of the archangels. The simple peasant does not grieve because he is not the owner of a kingdom, as Alexander is said to have grieved because he could find no new worlds to conquer. The childless wife is not desolate as the mother whose baby has been snatched from her. The loss of the loved and the disappointment of cherished hopes are the greatest sources of vexation of heart. Now, we have all lost a great inheritance, we have missed our high Divine vocation. The sorrow of failure is at the root of the worst heartache. The old weary world groans without perceiving the cause of its anguish. Clearly something is wrong, for a good Creator would not have made a world for sorrow and disappointment. The great disillusion which at some time comes to every sanguine soul, and turns May into November, must have a cause. The world has suffered a great loss; it has met with a great disappointment. The first step is to have the courage to admit the fact, and not to be living in the optimism which the first touch of reality proves to be but a dream. The next is to discover the cause and to see that the loss is the loss of God, and the failure sin. III. CHRIST HAS COME TO CURE OF HEART. He may not help us to retrieve broken fortunes. "To the poor the gospel is preached"—and yet they remain poor; he may not now restore health as he did during his earthly ministry. But he aims at the deepest trouble-he cures vexation of heart. To the laboring and heavy laden he gives rest. It is not his will that his people should go mourning all their days. The dim and faded life may be brightened and gladdened by the love of the great Savior. This is possible because Christ goes to the seat of the trouble, whereas most earthly comforters have only tried to smooth away the superficial symptoms. He finds the lost God. He restores man to his missed destiny. He slays the sin that is the worm at the root of the world’s life. He brings the heart-joy of life eternal in fellowship with God. Ezekiel 32:14 Still waters of death. The waters of Egypt are to settle and so to be clean. From being a highway of commerce the Nile is to become an undisturbed inland river. The water-wheels shall be still, the splash of the oar shall be no more heard. The silent river shall be left to its own peace—the peace of death. I. SIN . The river is the busy scene of Egyptian life and activity. Its waters will be quiet because Egypt will lose its energy. This is represented as the consequence of the nation’s wickedness. Consider how the process works. 1. Sin is anti-social. Civilization is the art of city-life. It is dependent on co-operation, division of labor, mutual ministries, and mutual confidence. All these things are shattered by the selfish and untrue conduct of sin. 2. Sin, is unaspiring. Civilization presses forward; essentially it seeks an advance. Sin may be greedy and grasping, and may incline men to seize much for themselves, but it does not inspire energy for general progress. It is depressing and discoursing. 3. Sin is essentially opposed to the laws of God. Now, no civilization can be secure and lasting that is not based on those laws. All corrupt civilization bears within it the seeds of its own destruction. The only "city which hath foundations" is the city of God, and this is "let down from heaven," i.e. it is a city of which the constitution is Divine, and which embodies the idea of "the kingdom of heaven." II. IT IS WELL THAT A SINFUL SHOULD BE . The East is scored with the ruins of ancient empires. Today the scene of decay is melancholy and oppressive. Yet the sight of those old, bad empires in their flourishing days was far more sad to behold. They were seats of cruelty and haunts of vice. It is well that they have ceased to be. The hyenas and jackals that now infest their neglected temples and palaces are clean and innocent inhabitants compared with the lustful and murderous men who formerly lived there. The running sore of modern Christendom is in the condition of its great cities. The broken-down wrecks of civilization are far more degraded than the simple savages of the forest. It was good for the world that Sodom and Gomorrah were destroyed, that great Nineveh became a lonely resort of lions of the desert, that the Egypt of the Pharaohs fell from her proud and wicked splendor. It wilt be well for modem civilization to be swept away if it becomes only secular, atheistic, and immoral. III. THE RESULTS OF A WILL BE A FOR A BETTER FUTURE. The old foul Nile is to settle quietly and so become clear. Its once disturbed waters are to run smoothly like oil. These facts which occur in the list of calamities for Egypt—and rightly, because they indicate the departure of the old, busy, populous life from its banks and its surface—are nevertheless in themselves good. It is well that the river should be clear and run smoothly. The destruction of empires brings deliverance to oppressed subject races. The loss of civilization may be the gain of naturalness. There may be less wealth, but more welfare; less pleasure, but more peace. In silence and sorrow of soul people learn to look beneath the surface of life, the Egyptians in their desolation could look deep down into the still, smooth waters of the Nile. This may be a preparation for a holier new life in the future. Sympathetic sorrow. I. SORROW IS CALLED FOR BY THE OF OUR FELLOW MEN. Ezekiel is told by God to wail for the multitude of Egypt. He had his own troubles among the disaffected Jews; but he was not to shut himself up in the selfishness of private distress. His nation was passing through a season of terrible experiences, many of his kinsfolk driven into exile, and the remaining inhabitants threatened with fresh war-cruelties. Yet, Jew as he was, Ezekiel was to find room in his heart for grief over the distresses of Egypt. It is inhuman not to be moved by a neighbor’s trouble. We ought to widen the area of our sympathy, and embrace in it the interests and troubles of foreign nations. If a Jew should wail for Egypt, should not a Christian wail for the evils of the world? Mansion House funds for various successive foreign needs—Persian and China famines, etc.—are among the healthiest signs of our times, and contain a better augury of the future of England than the high price of government stock. Individually we are called upon to grieve over our neighbor’s troubles. II. SORROW IS BY THE WORLD’S SIN. 1. We should grieve more over sin than over external calamity. The gambling of England is a more sorrowful sight than the wreckage that strews our coast after a disastrous gale. We mourn for the death of the good and noble; we should mourn more for the life of the wicked and ignoble. Drunkenness is a worse evil than pauperism. Profligacy is infinitely more deplorable than poverty. Therefore people who think themselves happy and do not seek our commiseration may most need it. 2. We should grieve over sin rather than coldly condemn it. The sympathizer is himself a sinner. Many who have fallen most low have been most grievously tempted; but even when the kindest charity can discover no excuse, wickedness itself should be regarded as a miserable source of grief to all right-minded people. God pitied the sinner, and sent his Son to save him. Christ wept over Jerusalem. The Christian treatment of sin is to approach it with sympathetic sorrow. III. SORROW IS A ANGEL OF MERCY. 1. It is a source of consolation. Sympathy may comfort when no helping hand can relieve suffering. It is much to know that we are not alone, uncured for, and forgotten. The sympathy of God is offered to every distressed son of man. This is a type and pattern of what must be in the heart of every godly man. 2. It is an inspiration of deliverance. To be content to wail for the troubles of others, when by any effort or sacrifice we might alleviate those troubles, is to declare ourselves no better than hypocrites. Rich people who deplore the misery of their poor neighbors, and yet do nothing to relieve the burden of poverty, are guilty of shameful inconsistency and moral untruth. If they really grieved they would relieve. The first step is to feel the troubles of our fellow men; the next must be to do all in our power to help them. Happily in regard to spiritual troubles Christian people have a source of assistance to offer in the gospel of Christ. Ezekiel 32:18-30 The world of the dead. "The strong among the mighty" are the inhabitants of the under-world who once were kings and heroes on earth. Now those monarchs of the dead stir themselves as they see great Pharaoh coming to join their company, and prepare to give him a stately though a gloomy welcome. I. THERE IS A WORLD WHERE THE DEAD YET LIVE. This world only appeared to be a realm of shades and desolation to the Jews of Old Testament times. For those who have not the life of Christ in them the New Testament offers a worse prospect. Yet that some world of departed spirits exists is taught in the Old Testament as well as in the New. This agrees with the almost universal belief of man in all ages and of all nations and of most religions. There seems to be implanted in us an instinct of immortality. We cannot escape from some conception of a hereafter. II. IT IS OF SOME THAT WE SHOULD OUR TO THE WORLD OF THE DEAD. Religion is primarily for this life, to help us to do our daily duty. But it also bears on the future. We cannot but feel that our life is swiftly fleeting. Every year brings us nearer to the great mystery. We know full well that every soul among us will soon solve the awful riddle of futurity. Surely, then, it is of some moment that we should stand in right relations with the world of the dead, if only we can know what those relations should be. III. GOD RULES OVER THE REALMS OF THE DEAD. The psalmist, when meditating on the Divine omnipresence, exclaimed, "If I make my bed in Sheol, behold, thou art there" (Psalms 139:8). 1. Therefore it is vain to hope to escape from God by the gate of death. The suicide is mistaken if he thinks he will elude the grasp of the great Avenger. 2. God will maintain order and justice in the realm of the dead. Bad souls do not descend into a Miltonic hell, ruled over by Satan and his crew, at whose mercy they must be without the interference of God. Such a pandemonium does not exist. As far as the Bible is a guide on the subject, there seems to be a solemn order in the regions of the dead. The confusion of earth does not reach the silent realms on the other side of the dark river. If we would be well dealt with there, we must be right and straight with God’s justice here. IV. THE REALM OF THE DEAD WILL BE A DOLEFUL PLACE FOR THE SINNER. The old delights will all be extinguished. The worldly store will be left behind. If the soul has no better treasure, it will be starved and beggared. The strongest and most exalted on earth will find that their power and rank are utterly gone. There kings lie low. The guilty soul will stand naked, with all its sin exposed. There will be no shelter from wrath and punishment. Christ alone can save us from this doleful prospect, by giving us his life eternal. V. THE WORLD WILL WEAR A NEW ASPECT WHEN VIEWED FROM THE REALM OF THE DEAD. Seen from the sun, the earth must appear to be a very small planet. Many great interests, delights, and distresses of earth must seem but poor child’s play to the large sad eyes of death, but spiritual experiences must seem intensely real. Yet every man will be himself still. Pharaoh is recognized. The future is linked on to the past; it will look back on the past, and gravely judge it. ("Their iniquities shall be upon their bones") Indelible sin. The idea seems to be that the guilty Egyptians shall not have honorable burial like that of the kings and princes who have been laid in the tombs with their weapons of war by their side—a token that they may yet roam as great fighting heroes through the dim regions of the nether world. The Egyptians are forbidden this prospect. They who of all people cared for the preservation of the bodies of the dead, by embalming and burying in huge pyramids, are to have their bones flung in a heap like a confused mass of corpses hurriedly gathered together from a battle-field. This is a punishment of sin. I. SIN ONCE REMAINS WITH THE SINNER. Our own deeds are our lasting possession. We may lose all else and still not lose them. In the exciting moment of temptation the foolish fancy is entertained that the sin may be quickly committed and then left behind. The sinner will flee from his guilt and leave it in the dark depths of some distant forest. Alas! this is impossible. The awful thing pursues its maker into the wilderness, into the city, into the sacred sanctuary of the home. II. SIN ENTERS DEEPLY INTO THE NATURE OF THE SINNER. It is not merely a deed of the hand. If it were that only it would have no moral character. But it springs from the inner being, and it comes home to roost. Though the flesh be scraped from the bones, still the sin remains, as though cleaving to the very skeleton—it is so close a companion, its seat is so terribly centered within. III. SIN PURSUES THE SINNER AFTER DEATH. The sinner does not carry his wealth with him, but he carries his wickedness. His estate must be left behind, his iniquity will accompany him. His body he must cast off, but he cannot cast off his sin. The man and his sin will enter into the dread world of the dead together, there to be judged by God, there to reap the consequences of their fearful partnership. IV. NO HUMAN CAN REMOVE SIN. Iniquities lying on the very bones of the dead! Who shall tear them off and fling them away? Tears will not wash them out, for tears cannot undo the past. Amendment will not destroy them, for even if that be possible, it is wholly a thing of the future, it does not touch the record of the past. V. CHRIST BLOTS OUT SIN THAT IS . He cannot deny history, turn back the wheels of time and unknit the web of the past. But he can and he does offer pardon. When sin is forgiven God will remember it no more against the sinner (Jeremiah 31:34). With pardon Christ also brings a new heart and life. The new inner life has had nothing to do with the old sin. It makes a fresh start unhampered with the ugly burden of the past. This great result is brought about on Christ’s side by his death and resurrection (Romans 4:25), and on our side through penitence and faith (Acts 3:19). Pharaoh comforted. After his death Pharaoh is comforted by what he beholds of his companions in the realm of departed spirits. He sees that the great ones who preceded him are as badly off as he is. Those kings and princes were not his enemies; they were his allies. Therefore Pharaoh could scarcely gain comfort from a malignant satisfaction in seeing them degraded. Accordingly, Hengstenberg understands the passage to say that Pharaoh sighs. But might he not find some consolation in the perception that he was not alone in his calamity. I. THERE MAY BE SOME OF THE FUTURE OF SINNERS. This is a dark and mysterious subject—one about which it is very unwise to dogmatize. Still, we cannot but remember that the same merciful God who rules on earth also reigns over all the realms of the dead. Certainly we have the assurance of Christ that all will not suffer equally; some will be beaten with many stripes, and others with few stripes (Luke 12:47, Luke 12:48). II. THE JUSTICE OF GOD SHOULD BE A IN VIEW OF FUTURE . God will never exceed what is right. All his dealings will be fair and equable. His aim will be to maintain goodness, not to wreak personal vengeance on his victims. We should feel that righteousness is the supreme end of all things. The vision of sin is dark and dreadful. If there be any lightening of its gloom this must be seen in the fact that the Almighty God has set his hand to destroy it. III. THE OF DEATH THE BELIEF THAT IT FALLS IN WITH THE DIVINE ORDER OF HUMAN . It may be said that, just as sin is universal through man’s own fault, so death is universal as the consequence of sin. Death in its horror is associated with sin: "The sting of death is sin" (1 Corinthians 15:56). But physiologically, death belongs to the order of nature. Everything that lives dies. We regard this fact with distress when it touches our friends, and perhaps with dread when it approaches ourselves. But we should learn to trust God, who orders all things well. "Like as the damask rose you see, Or like the blossom on the tree, Or like the dainty flower in May, Or like the morning of the day, Or like the sun, or like the shade, Or like the gourd which Jonah had, E’en such is man; whose thread is spun, Drawn out, and cut, and so is done. The rose withers, the blossom blasteth; The flower fades, the morning hasteth; The sun sets, the shadow flies; The gourd consumes—and man he dies!" (Simon Wastell.) IV. THE DEEPEST COMFORT IN VIEW OF DEATH IS ONLY TO BE DRAWN FROM FAITH IN CHRIST. All else leaves but a desolate prospect at best. But Christ sheds a glorious light on the realm beyond. For those who trust and follow him death has lost its terrors. The grim under-world is transferred into a peaceful sleep, from which to awake in Christ. "I am the Resurrection and the Life: he that believeth on me, though he were dead, yet shall he live" (John 11:25). BY J.R. THOMSON The noxiousness of a sinful nation. In order to justify the humiliation and the calamities appointed for Egypt, the prophet mentions the evil which the king and people of that land have committed, and which an omniscient and righteous Ruler cannot possibly pass unnoticed and unrebuked. According to his metaphorical habit, Ezekiel pictures Egypt as a young and ravening lion, seizing and devouring prey; as a dragon or crocodile, troubling the waters with its feet, and fouling the rivers. Such creatures are regarded by men as noxious, and as fit to be seized and destroyed. I. THE CAUSE OF A NATION’S MORAL . The ultimate cause, recognized by inquirers who penetrate beneath the surface, is estrangement from God, a spirit of rebelliousness against God, leading to the violation of Divine Law and defiance of Divine authority. II. THE OF A NATION’S MORAL . 1. An ungodly people is its own enemy. Its irreligiousness reacts upon itself, and saps the springs of national life. 2. Its example is injurious to surrounding peoples, who are in danger of being corrupted thereby; for "evil communications corrupt good manners." 3. Mischief is done by unprincipled states by fostering discord, suspicion, and war. The weak are oppressed, and powerful rivals are provoked to hostilities. The peace of the world is ever threatened by ambitious, aggressive, and quarrelsome nations. III. THE OF A NATION’S . In the figurative language of Ezekiel, the dragon is captured, dragged to the shore, and suffered to die, so that its flesh is left to be consumed by birds and beasts, and its blood is mingled with the waters of the rivers. By this it is intimated that Egypt, as a punishment for the evil and mischief it has wrought, shall be brought low, its power crippled, and its glory dimmed.—T. Ezekiel 32:7-10 The sympathy of nature and of man with a fallen people. The greatness of the catastrophe by which Egypt is to be overwhelmed is depicted by the prophet in a strikings, and poetical manner. It is represented that an impression is made thereby upon the heavenly bodies by which the earth is illumined, and upon the nations and kings who are astonished witnesses of the overthrow of one of the greatest monarchies of the world. I. THE OF THE DAY AND OF THE NIGHT VEIL THEIR AND THEIR SHINING. The Scriptures teach us that all nature is a vehicle for the manifestation of Divine attributes, and that creation, in a very real sense, is one. Hence the sympathy appointed between nature and humanity. When men’s sins are grievous, the floods cover the earth and sweep its guilty inhabitants into destruction. When the children of light strive in battle with the children of darkness, the sun stands still to prolong the hours of victory and pursuit. When the Savior expires upon the cross, it is amidst thick darkness. When the Holy Spirit is given, it is with the rush of wind and with lambent flames. These are but some instances of the part which nature plays in human history. No wonder, then, that when the Almighty, by the hand of his servant Nebuchadnezzar, smites Egypt to its fall, the sun, the moon, and the stars should be represented as withholding their light, as weeping over the calamities of one of the greatest of human powers. II. THE PEOPLES AND THEIR KINGS ARE AMAZED AND TREMBLE AS FOR THEIR OWN SAFETY. 1. They experience a natural compassion for fallen greatness; it is a spectacle fitted to melt every heart. Envy and hatred vanish in the presence of misfortune so appalling. 2. They feel themselves in the presence of a supernatural power, which is righteousness taking the form of judicial interposition. The consciousness of the nearness and action of such a power is enough to rouse any nation from insensibility, secularity, and unspirituality. The hand of God is seen and the voice of God is heard. The Lord himself is near. 3. They mingle with the general apprehension of the activity of supernatural justice a certain apprehension and fear with regard to themselves. Have they not shared in some measure Egypt’s sin? Have they not reason to dread Egypt’s punishment? Who are they that they should be exempt from the retributive justice of the Eternal? The sword is brandished before them: may it not smite them? They tremble every man for his own life.—T. Ezekiel 32:11, Ezekiel 32:12 The sword the implement of Divine judgment. The sword has been a mighty factor in human history. However peace and harmony may be the ideal state of human society, the chronicles of the past and the observation of the present concur to assure us that there are elements in man’s nature which will surely reveal themselves in hostility and in mutual ill will, in bloodshed, and in violent death. Nation rises against nation. The sword is drawn, and is only sheathed when one combatant is constrained to submit to the superior power of the other. I. THERE IS A SENSE IN WHICH THE SWORD OF THE MIGHTY IS THE SWORD OF GOD HIMSELF. When the King of Babylon attacked the King of Egypt, there is no doubt he was actuated by motives of hostility, of personal ambition, perhaps of revenge. But for all this, and although he knew it not, he was the minister of God, was doing God’s work, executing God’s purposes. The Almighty can overrule the wrathful passions of men to bring about the objects he desires to compass. II. THE SWORD OF THE IS THE SYMBOL OF SUPREME POWER. Men talk of submitting matters to the arbitrament of the sword, implying that there is no possibility of going behind and beyond this. In all earthly government physical force is the Ultimate resource; it may not be brought prominently forward, but it lies in the background, to be used when necessary. God’s power controls and rules the nations; he cannot be resisted. "The nations are as nothing before him; they are counted as less than nothing and vanity;" "Let not the rebellious exalt themselves!" III. THE ’S SWORD IS THE EMBLEM OF THE OF DIVINE JUSTICE. We speak of the sword of the magistrate, as well as of the sword of the soldier: "He beareth not the sword in vain." There is certainly no allusion in this prophetic passage to judicial functions, if they are understood to be distinct from military operations. Yet in God’s hand the sword is not a weapon of violence, far less of injustice. He never smites vindictively, but always as a righteous Ruler and an impartial Judge. Even in warfare he is exercising a magisterial as well as a military office and power. His sword subdues the rebel, corrects the offender, and establishes the rule of justice, and brings about the purposes of equitable and happy peace.—T. Ezekiel 32:17-32 The gathering of the guilty nations in Hades. This vision of the poet-prophet is one of the boldest and most sublime in the whole compass of literature. As a lofty flight of imagination it excites the wonder and admiration of every reader gifted with poetical appreciation. Ezekiel is bringing to a close his prophecies regarding the nations by which the land of Israel was encompassed. How far from the narrowness and the lack of sympathy sometimes attributed to the Hebrews was the prophet of the Oriental captivity! How wide the sweep of his vision! How ready his sympathy for the fate of other peoples than his own! And, above all, how sublime: his conception of the unity and the true immortality of the human race! As he was not limited by space, but interested himself in the territories and the dominions of distant monarchs, so he disdained the bounds of time, passed beyond this scene of discipline and probation, and anticipated the community of the heathen nations in the realm of Hades. There his prophetic spirit beheld Pharaoh and his people surrounded by the kings and armies and multitudes from other lands, participating in a just and common fate. I. THE COMMON SIN OF THE NATIONS. Of all those mentioned by the prophet, it may be said that they were unfaithful to their trust, and incurred the just displeasure of the Ruler of the universe. 1. They had all forgotten God, for it is in this light that we must view their idolatry. 2. They had all sought their own aggrandizement and glory rather than the life of righteousness. 3. They had all been rapacious, violent, and unscrupulous in their treatment of neighboring peoples. II. THE COMMON DOOM OF THE NATIONS. It is said of one after another of these guilty states, that they were all slain with the sword, and bore their shame with them that go down to the pit, to the midst of Sheol. It is said that "their iniquities were upon their bones" by which we may understand that their sin clave to them, that they were counted responsible for it, and were required to bear the penalties attaching to it. It would be absurd to attempt a precise explanation of the poetical language of this splendid vision, which is utterly insusceptible of logical analysis. It expresses the mood of the inspired prophet; it conveys a great moral truth; it aids us in the appreciation of national continuity and vitality; it brings powerfully before our mind the amenability of governments and states to the moral law and jurisdiction of the Eternal Righteousness. III. THE COMMON WOE AND OF THE NATIONS. "Son of man," said the Lord, "wail for the multitude of Egypt." Although the nations are represented as lying still in the depths of Sheol—their swords under their heads—yet they are represented as in some measure conscious; Pharaoh of Egypt being "comforted" at the awful approach of his compeers in pride and terror, and the Zidonians as ashamed because of their sin and its recompense. Mourning and lamentation must ensue upon sin, even though during its commission there be insensibility and obduracy. IV. THE COMMON OF THE NATIONS. The fate of the colossal world empires of antiquity has preached, in tones of power and in terms of unmistakable precision, to the after-times. These nations, in their worldly pride and in their providential fall, have taught mankind that there is but one sure foundation for a people’s well-being, and that those who build upon another foundation are doomed to fall. God himself is the Source of true national life and prosperity. Where he is repudiated or forgotten, ruin is sure. Where he is honored and obeyed, there and there only will there prevail progress and stability and peace.—T. BY J.D. DAVIES Ezekiel 32:1-10 Judgment on a proud king. The mightiest king is not irresponsible. Although he may find no authority on earth to exercise control over him, he shall find that an unseen Power holds him in check, and chastises his oppressions. From the ubiquity of God’s scepter he cannot escape. We have here described— I. A MONSTER OF . He is represented as "a young lion of the nations," as "a whale in the seas." He is noteworthy, not for intellectual or manly qualities, but merely for animal strength and violence. This is ignoble and infamous. This is to degrade one’s self. He who was created to be a ruler over the animal tribes lowers himself to be their equal. His crown is gone. To do good is worthy of a man; to do mischief is beast-like. "Thou troubledst the waters with thy feet, and fouledst their rivers." It is easy to do mischief; it is tenfold harder to do permanent good. Amaniac can destroy in an hour what a man of genius has taken long years to create. The king who devotes himself to aggressive warfare lowers himself to the level of a beast. A lion of the forest does the same. II. HIS CAPTURE. "I will therefore spread out my net over thee." The man who has been a firebrand among the nations, a pestilent destroyer, God often takes, with facility, in one of his nets. In the net of bodily disease King Herod was taken—"was eaten up of worms, and died." Sometimes God captures men by means of their own vices. Their lust or their drunkenness hath slain them. Sometimes God uses the plot of a conspirator, the intrigue of a palace cabal. Sometimes God uses the simplest agency of nature, as when the snow-flakes overwhelmed Napoleon’s army, and defeated his purpose. A change of wind is sufficient to capture the royal monster, as when God turned the waves of the Red Sea over Pharaoh and his host. It is the height of folly for a king to be self. willed or to lose sight of the King of kings. III. HIS . "I will cast thee forth upon the open field." The figure is maintained, viz. that the dead carcass of the monster shall lie unburied in the open field. This is not spoken of the person of Pharaoh, but of his imperial power, his existence as a monarch. His rule was to be destroyed. His crown and scepter should pass into hostile hands. Improbable as this event seemed at the moment of Ezekiel’s announcement, it nevertheless came to pass. The dynasty of the Pharaohs ceased. The line of the Ptolemies occupied the throne. The improbable very frequently becomes the actual. IV. . "I will fill the beasts of the whole earth with thee." The extreme idea of degradation and infamy is here delineated. Men crave for posthumous fame. They yearn to have a place of honor in the memory of coming generations. For the lifeless body to be treated with insult and neglect is a perpetual dishonor. Still greater is the dishonor when precious human blood is poured out, as a worthless thing, to irrigate the soil. Herein is the old doctrine confirmed, "They that despise me shall be lightly esteemed." In silent, unexpected methods God vindicates himself, V. HIS FUNERAL DIRGE. "I will cover the sun with a cloud, and the moon shall not give her light." The inanimate objects of nature are poetically described as sympathizing with the doleful event. Man and nature are linked together. Man’s fall was felt throughout the natural world. "The whole creation groaneth and travalleth together in pain until now." Man’s recovery wilt be the consummation of nature’s joy. "Then shall all the trees of the field rejoice;" "There shall be new heavens and a new earth." If only to give to men a livelier impression of the greatness of the disaster in Egypt, the luminaries of heaven are supposed to hide their faces in a mantle. In Egypt the light of the sun and of the moon are most brilliant. Seldom ever is a cloud seen. Hence the singular occurrence of sudden darkness would leave a deeper effect upon the human mind. The distant stars are moved by man’s rise or fall. VI. A WORLD-WIDE SHOCK. "I will make many people amazed at thee, and their kings shall be horribly afraid for thee." Pharaoh had seemed to be the highest embodiment of strength. His army had been prodigious. The desert on every side had been a rampart of defense. His power was well-established—had been of long continuance. His scepter had wide renown. If he fell, who can stand? where could safety be found? A sense of insecurity shock every monarch. Every man’s life seemed to tremble in a balance. Distant nations heard the news of Pharaoh’s fall with bated breath. Clearly a tremendous power hovered about them, all the more to be dreaded because unseen. Each man felt that he might be the next to be stricken down. All human calculations failed. Calm self-possession, in all seasons, is the special heritage of the godly.—D. Ezekiel 32:11-16 The downfall of one involves the downfall of many. Every man is linked to society by organic ties. A king especially holds an important and responsible place. He is the key-stone of the arch. "No man liveth unto himself." He lifts others up or drags others down. He goes not to heaven, nor to hell, alone. I. WAR IS THE SCOURGE IN GOD’S HAND. "By the swords of the mighty will I cause thy multitudes to fall." Even the angry passions of men God utilizes for righteous purposes. However reluctant, the devil shall become his servant. Sin shall illustrate the splendors of his grace. His amazing power shall form and mould all things to his will. The cruel sword shall serve to establish the empire of universal peace. II. ONE MAN’S TEN OTHERS. Every man is, in greater measure or less, a moral magnet. The fall of a great commercial house brings down to ruin smaller enterprises. The bankruptcy of an employer of labor brings loss to all his servants. If the commander-in-chief falls in battle, the entire army is weakened. If a throne is overturned, all the inhabitants of the land suffer. We are bound each to each by manifold ties, and influence each other’s destiny. A sense of responsibility should lend dignity to all our words and actions. III. HUMAN IS IN NATURE’S . "I will destroy all the beasts thereof from beside the great waters;" "The country shall be destitute of that whereof it was full." Under man’s care, cattle increase, and the fields become trebly fertile. But if the inhabitants are swept off by the sword, domestic cattle disappear, and wild beasts roam at large. The land, uncultivated, cannot maintain the flecks. Desolation spreads far and wide. Barrenness appears where formerly plenty smiled. The face of nature mourns in sympathy with ruined man. IV. THE OF GOD IS WELL WITH THE LOSS OF ALL THINGS. "When I shall make the land of Egypt desolate, then shall they know that I am the Lord." All knowledge is power, but the knowledge of God is power of the highest kind; it is life. To know God is practical wisdom; it is the only path to safety, elevation, and honor. If the issue of suffering, loss, or defeat in battle be to gain the knowledge of God, then, however great the outlay, the reward is amply satisfying. To know God is the way to obtain likeness to God; and this is the supreme privilege of every man. This is wealth that is abiding, joy that is eternal: honor that never fades. V. SEVERE BRINGS INTO VIEW THE UNITY OF THE HUMAN RACE. "The daughters of the nations shall lament her." The prosperity of a man or of a nation often excites envy. But distress awakens compassion. The sight of suffering moves into action the better part of human nature; it awakens the deepest feelings of the soul. In a time of great disaster, men forget their rivalries and hostilities, and, by their deeds, proclaim the oneness of the human family. Such sympathy in suffering has a benign and purifying influence on human nature. The night-dew is a preparation for higher fertility and beauty in the garden, both in nature and in the soul.—D. Companionship in woe. The prophet is a man of power. He is a king bearing an invisible scepter. As a monarch wields only a borrowed power—a power lent by God—so a true prophet is God’s vicegerent. Here he unfolds a terrible vision, the outline of a woeful reality. He leads the Egyptian king to the mouth of a vast abyss, in which lie multitudes of the vanquished and the slain. He is invited to contemplate the condition of those thus dishonored by the King of Babylon. And he is forewarned that such will be his doom. Escape was just possible, but it was almost a forlorn hope. I. DUTY IS PAINFUL. God’s servant is called upon to wail He is even an agent, though a subordinate agent, in casting king and people into the abyss of death. He is under obligation to act for God. The path of duty is often severely rugged; yet no other path is smoother, though another path may seem to be. The course of righteousness will be in the end peace, but in the process there is strife and hard discipline. The harvest will be plentiful, but severe exertion is required, and faith is put to the strain. The pain of travail must precede the joy of young life. Through toil we pass to honor. II. SIN ALWAYS LEADS TO . Sin is already real degradation, although very often men do not see it. But the disease will appear by-and-by on the exterior circumstance. The seed will come to the fruitage. Sin is no "respecter of persons." Even "the daughters of the famous nations"—eminent for strength and beauty—"shall be cast down into the nether parts of the earth." There shall be visible a terrible downfall, an unmitigated degradation. As the lower orders of creatures cannot sin, neither can they suffer such degradation. The balances are in the hands of supreme justice, and the hour of final retribution draws on apace. "Though the mills of God grind slowly, yet they grind exceeding small." III. SELF-ESTEEM IS NO AGAINST JUST . "Whom dost thou pass in beauty? Go down, and be thou laid with the uncircumcised" The spirit of vanity may tempt us to say, "We are better than they. The doom of others will not be our doom" It is marvelous how men are taken in the web of self-deception. Yet no external circumstance has ever yet saved men from the effects of unrighteousness. Riches have not saved them. The beauty of Cleopatra did not protect her from a terrible doom. The honor of our contemporaries cannot save us. Posterity will easily reverse the present judgment of men, and the hand of justice will tear in pieces our flimsy reputation. Present fame may be future disgrace. IV. WITH OTHERS WILL BE BY MORAL . In the present state, men are associated by natural affinities and by external circumstances. But such arrangements are temporary and provisional only. Children nursed at the same breast and fed at the same table will have their final portion as separate as the poles asunder. Now kings consort with kings, nobles with nobles, poets with poets; but in the final apportionment, the righteous of every social grade will consort with the righteous; vile kings will consort with vile beggars. Earthly circumstance and pomp will have disappeared. Only moral distinctions will remain. Association in sin must terminate by association in woe. Human beings and all beings gravitate to that state for which they are fitted. No affinities are so deep and strong as moral affinities, and, though for a time suppressed, they will by-and-by be uppermost. V. THE RUIN OF OTHERS IS TO DETER FROM SIN. "The strong among the mighty shall speak to him out of the midst of hell" If only men would be warned by the fall and ruin of others, we might hope that all future generations of mankind would be saved. There are beacons without number to frighten men away from the rocks and quicksands of peril, yet all to no purpose. We think others to be in peril, not ourselves. Alas! "the heart is deceitful above all things." Nothing will turn us away from the fascinating eye of sin but the working of almighty grace within. Beacons become to us what scarecrows do to birds—they soon cease to alarm. VI. SELF- IS THE PRELUDE TO ETERNAL SHAME. "They were the terror of the mighty in the land of the living;" "With their terror, they are [now] ashamed of their might." After all, what a frail reed is the mightiest scepter or the most martial arm! What real weakness is at the heart of him who brandishes the gory sword! Like the frog who attempted to inflate himself to the magnitude of an ox, so the paltry man who assays to play the tyrant soon collapses. One sharp prick, and the windbag soon collapses. As a child feels overwhelmed with shame when he sees in the clear light of morning the tree or the gate-pest that terrified him in the darkness; so men at length discover the emptiness of the monarch, whose frown was for a moment their terror. All pretence to power and authority shall presently be hurled to the ground, ay, cast into the pit of oblivion. All real power shall abide. VII. GOD’S TERROR IS SUPREME OVER MAN’S. "I have caused my terror in the land of the living." There is such a thing as power in the universe—an infinite power—before which it becomes every man to tremble; but this power is in the hand of God. "Jehovah reigneth, therefore let the people tremble." "Before him the inhabitants of the earth are as grasshoppers; they are like the small dust of the balance." His power is real, all-pervading, all-enduring. No being in the universe can diminish it nor resist it. Being a real power, it is becoming that it should inspire us with awe. The terror which tyrants and warriors awaken is only for a moment. The sham soon gets exposed. But presently the King of kings will make even tyrants shake, and the hearts of warriors melt. "Vengeance is mine," saith God; "I will repay." When Jehovah appears, tyrants hide themselves "in dens and caves of the earth." "Fear him, ye saints, and ye will then Have nothing else to fear." D. BY W. God’s teaching in history. As the prophet continues his utterance in the same strain, our thought is directed to the same class of truths, and we learn— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 33:1 If we may think of Ezekiel as compiling and arranging his own prophecies, we may think of him as returning, with something like a sense of relief, to his own special work as the watchman of the house of Israel. For upwards of two years the messages which it had been given him to write (how far they were in any sense published we have no means of knowing) in Ezekiel 25-32; had dealt exclusively with foreign nations. Now his own people are again the object of his care. He resumes his pastoral office at once for warning and consolation. From this point onwards, with the exception of the strange Meshech-Tubal episode in Ezekiel 38:1-23; Ezekiel 39:1-29; all is leading onwards to the final vision of the rebuilt temple, and the redistributed land of Israel, and through them to the times of the Messianic restoration. No date is given here for the word of the Lord which now came to him, but it may, perhaps be inferred, from Ezekiel 39:21, Ezekiel 39:22, that it was immediately before the arrival of the messenger who brought the tidings that Jerusalem was taken. In the ecstatic state indicated by "the hand of the Lord" he knew that some great change was coming, that he had a new message to deliver, a new part to play. Ezekiel 33:2 Speak to the children of thy people. (On the force of the possessive pronoun, see note on Ezekiel 3:1.) The formula is carried on throughout the chapter (Ezekiel 33:12, Ezekiel 33:17, Ezekiel 33:30). Set him for their watchman. Ezekiel falls back upon the thought of Eze 3:17, but the image is expanded with characteristic fullness. The function of the watchman, in which he sees a parable of his own office, is to stand upon his tower (2 Samuel 18:24, 2 Samuel 18:25; 2 Kings 9:17; Habakkuk 2:1), to keep his eye on the distant horizon, and as soon as the clouds of dust or the gleam of armor gives notice of the approach of the enemy, to sound the trumpet of alarm (Amos 3:6; Hosea 8:1; Jeremiah 4:5; Jeremiah 6:1), that men may not be taken unawares. If he discharge that duty faithfully, then, as in Ezekiel 3:17-21, the blood of those that perish through their own negligence shall rest on their own head. Ezekiel 33:6-9 But if the watchman: etc. The words imply what we might almost call the agony of self-accusation. The prophet asks himself whether he has acted on the warning which was borne in on his mind at the very beginning of his mission. Has he sounded the trumpet? Has he warned the people of the destruction that is coming on them? The outward imagery vanishes in Ezekiel 33:7. It is of no Chaldean invader that the prophet had to give personal and direct warning, but of each man’s own special sin which was Bringing ruin on himself and on his country. Ezekiel 33:10 Thus ye speak, saying, etc. At the earlier stage the prophet had to contend with scorn, incredulity, derision (Ezekiel 12:22). They trusted in the promises of the false prophets (Ezekiel 13:6). They laid to their soul the flattering unction that they were suffering, not for their own sins, but for the sins of their fathers (Ezekiel 18:2). Now they stand face to face with the fulfillment of the prophet’s words. They cherish no hopes, and they make no excuses. They have fallen into the abyss of despair. Admitting their own sin and the righteousness of their punishment, does not the very admission exclude hope? Who can bring life to those that are thus dead in trespasses and sins? The parallelism with Leviticus 26:39-42 is so striking that it can scarcely be accidental Ezekiel 33:11 Say unto them, etc. To meet that despair the prophet has to fall back on the truth which he had proclaimed once before (Ezekiel 18:32). He must appear as uttering a message of pardon resting on the unchanging character of the great Absolver. Now, as ever, it is true that he willeth not the death of the wicked, that all punishment (in this world, at least) is meant to lead to repentance, and that for those who repent there is the hope of restoration and of life. No righteousness in the past avails against the transgression of the present (Ezekiel 33:12); but then also no wickedness of the past prevails to shut out the penitent’s claim to pardon. As a man is at any given moment, when the judgment comes on him, so is he dealt with. In some sense, as in Ezekiel 33:13, the righteousness of the post may become a stumbling-block. The man may trust in it, and be off his guard, ceasing to watch and pray, and so the temptation may prevail. Ezekiel 33:15 If the wicked restore the pledge. In Ezekiel 18:7, Ezekiel 18:12, Ezekiel 18:16, this and its opposite had been grouped with other forms of good and evil. Here it stands out in solitary preeminence. The reason may possibly be found in the fact that a time of exile and suffering was likely to make the sin, which the penitent thus showed that he had renounced, a specially common one. The starving man pledged his garment or his tools for the loan of money or of food at a price far below its value. There was a real self-sacrifice, a proof of the power of the faith that worketh by love, when the creditor restored it. The primary duty, when a man turned from evil, was, as far as in him lay, to overcome his besetting sin and make restitution for the past. Compare the words of the Baptist (Luke 3:12-14), and those of Zacchaeus (Luke 19:8). The statutes of life. The words are used as in Ezekiel 20:11 and Le Ezekiel 18:5, on the assumption that, if a man kept the statutes, he should (in the highest sense of the word) live in them. It was reserved for the fuller illumination of St. Paul, taught by a representative experience to proclaim the higher truth that the Law, ordained for life, was yet the minister of condemnation and death unless there was something higher than itself to complete the work which it could only begin (Romans 7:10; Romans 8:3; comp. also Hebrews 7:19). Ezekiel 33:17 The way of the Lord is not equal. The prophet now proclaims what he had been taught, perhaps then, without proclaiming it, in Ezekiel 18:25-30. Men are dealt with by the Divine Judge, not as their fathers have Been before them, not even as they themselves have been in times past, but exactly as they are. Where could there be a more perfect rule of equity? The question how far Ezekiel thinks of the judgment itself as final, whether there is the possibility of repentance and pardon after it has fallen, and during its continuance, is not directly answered. He is speaking, we must remember, of a judgment on this side the grave, and therefore what we call the problems of eschatology were not before him. But the language of the document which lies at the basis of his theology (Leviticus 26:41) asserts that if men repented and, "accepted" their earthly punishment, then Jehovah would remember his covenant, and would not destroy them utterly. And his own language as to Sodom and Samaria (Ezekiel 16:53) indicates a leaning to the wider hope. If the problems of the unseen world had been brought before him, we may believe that he would have dealt with them as with those with which he actually came in contact, and that there also his words would have been, "O house of Israel, O sons of men, are not my ways equal? are not your ways unequal?" Ezekiel 33:21 In the twelfth year, etc. The capture of Jerusalem took place in the fourth month of the eleventh year (Jeremiah 39:2; Jeremiah 52:6) from the captivity of Jehoiachin and the beginning of Zedekiah’s reign. Are we to assume some error of transcription? or is it within the limits of probability that eighteen months would pass without any direct communication from Jerusalem of what had passed there? There is, I conceive, nothing improbable in what is stated. The exiles of Tel-Ahib were not on the high-roads of commerce or of war. All previous communications were cut off by the presence of the Chaldean armies. In the words, one that had escaped, the prophet clearly referred to the intimation given him at the time of his wife’s death (Ezekiel 24:26). When the fugitive entered he saw that the hour had at last come. One would give much to know who the fugitive was, but we can only conjecture. Had Baruch been sent by Jeremiah to bear the tidings to his brother prophet? Such a mission would have been a fulfillment of Jer 45:5. A later tradition ascribes to Baruch a prominent part as a teacher among the exiles of Babylon (Bar. 1:2) shortly after the destruction of Jerusalem. Ezekiel 33:22 Now the hand of the Lord. When the messenger arrived he found the prophet in a state of ecstasy. This was in the evening. In that prophetic ecstasy his mouth was opened, and the long silence broken, and though he had not heard the message with his outward ears, he had taken, as it were, that message as his text. It was not till his discourse was ended, and the morning came, that he himself heard the terrible tidings from the lips of the messenger. Then a change came over him. He was no more dumb. The long silence was broken. Had the silence lasted, we ask, from Ezekiel 3:26 onward? Had the whole intervening period been one of simply symbolic action, and of written but unspoken prophecies? The words at first suggest that conclusion; but it is traveled by the facts; by the commands of Eze 12:10, Ezekiel 12:23; by the order to "prophesy" in Ezekiel 13:2; by the message to speak unto the elders in Ezekiel 14:4; by the question, "Doth he not speak parables?" of Ezekiel 20:49. I infer, therefore, that, though the silence had been dominant, it had not been unbroken. To some, at least, a message had been spoken. Others may have been allowed to read the written prophecies. The death of the prophet’s wife tended, probably, to the continuance of the silence, and it seems a legitimate inference from Ezekiel 24:27 that it had continued from that date onward. Ezekiel 33:24 They that inhabit thou wastes of the land. The utterance that follows was probably the direct result of what Ezekiel heard from the messenger. He it was who reported the boastful claims of those who had been left in the land by the Chaldean armies—the "bad figs" of Jeremiah’s parable, the least worthy representatives of the seed of Abraham. the assassins of Gedaliah (Jeremiah 41:1, Jeremiah 41:2), who in these "waste places," the dens and eaves in which they found a refuge, led the lives of outlaws and bandits. The very words of their boast are reproduced: "Abraham, when he was yet but one, received the premise of inheritance. We are comparatively many, and are left as the true seed of Abraham (comp. Matthew 3:9). The land is ours, and we will take possession of the estates of the exiles." Ezekiel 33:25 Ye eat with the blood. It is characteristic of Ezekiel that the first offence which he names with horror should be a sin against a positive commandment. He felt, as it were, a sense of loathing at what seemed to him a descent into the worst form of pollution, forbidden, not to the Jews only (Le Ezekiel 17:10; Ezekiel 19:1-14:26; Deuteronomy 12:16), but to mankind (Genesis 9:4); compare the scene in 1 Samuel 14:32. The same feeling shows itself in Zechariah 9:7 and Acts 15:20, Acts 15:29. The prohibition of blood took its place, in later Judaism, as among the precepts of Noah, which were binding even on the proselytes of the gate, upon whom, as distinct from the proselytes of righteousness, the rite of circumcision was not enforced; and as such were accepted by the council at Jerusalem, as binding also among Christian converts. Not for such as these was the inheritance of Israel, and the prophet asks indignantly, after naming yet more hateful offenses, Shall ye possess the land? Ezekiel 33:26 Ye stand upon your sword. The words point to the open assertion of the law that might is right. Men relied on the sword, and on that only, for their support. Assassinations, as in Jeremiah 41:1-18; were, so to speak, as the order of the day. Ye work abomination. The noun, Ezekiel’s ever-recurring word, indicates both the act of idolatry and the foul orgiastic rites that accompanied it. The verb, curiously enough, has the feminine suffix. Was it used intentionally, either as pointing to the prominence of women in those rites (Jeremiah 44:15), or to the degrading vices which involved the loss of true manhood (2 Kings 23:7)? So some have thought; but I agree with Keil, Smend, and others, in seeing only an error of transcription. Once more, after heaping up his accusations, Ezekiel asks the question, "Shall ye possess the land?" "Are you the seed of Abraham?" Ezekiel 33:27 They that are in the wastes. The words paint, with a terrible vividness, what was passing in Ezekiel’s fatherland. Did the fugitives of Judah seek the open country? they were exposed to the sword of the Chaldeans or of marauding outlaws. Did they seek safety in fortresses or caves? they were exposed, crowded together as they were under the worst possible conditions, to the ravages of pestilence. Ezekiel 33:30 The children of thy people. The words, like those of Eze 14:1 and Ezekiel 20:1, Ezekiel 20:49, throw light on the prophet’s relations to his people. Now that the long silence was broken, and the prophet spoke with greater freedom than he had ever done before, he acquired a fresh notoriety. The character of his last utterance, vindicating, as it might seem, the claim of the exiles to "possess the land," as against that of the remnant "in the wastes," may even have made him popular. The Authorized Version against is misleading; read, with the margin and the Revised Version, about. There was for the time no open hostility. They talked much, in places of private or public resort, of the prophet’s new action. Each invited his neighbor to go and hear the prophet as he spake to them his message from Jehovah. And they came as the people cometh, in crowds, even as my people, the people of Jehovah, with reverent gestures and listening eagerly. Never before, we may well believe, had the prophet had so large or so promising a congregation. But he was taught to look below the surface and to read their thoughts, and there he read, as preachers of all ages have too often read after him, that they were hearers, and not doers (Matthew 7:24-27; James 1:23-25). In words they showed much love (the LXX. gives "falsehood"), spoke pleasant things, but the root-evil, the besetting sin, was still there. Their heart went after their covetousness (camp. Matthew 13:22; 2 Timothy 4:10). Ezekiel 33:32 A very lovely song; literally, a song of love, an erotic idyll, the word being the same as in Ezekiel 33:31. Yet this was the meaning of the large gathering. They came to hear the prophet, as they would to hear a hired singer at a banquet, like those of Amo 6:5. The prophet’s words passed over them and left no lasting impression. All that they sought was the momentary tickling of the sense. The words receive a special significance from Psalms 137:3. The Jewish exiles were famous among their conquerors for the minstrel’s art. The nobler singers refused to "sing the songs of Zion in a strange land;" others, it may be, were not so scrupulous. Had the prophet seen his people gather to listen to such a singer? Were they better occupied when they were listening to his message from Jehovah. Ezekiel 33:33 When this cometh to pass. The words can scarcely refer to the immediately preceding predictions in Ezekiel 33:27, Ezekiel 33:28, which were primarily addressed to "the people in the waste places," the remnant left in Judah, and we have to go back to the wider, more general teaching of Eze 33:10-20. That was the prophet’s message of judgment, his call to repentance. When the judgment should come, as it surely would, then they would know, in the bitterness of self-condemnation, that they had been listening, not to a hireling singer, but to a prophet of Jehovah. Ezekiel 33:1-9 The watchman. Ezekiel here returns to an idea which he has expressed earlier (Ezekiel 3:17). He stands as a watchman for his people. Every Christian preacher and teacher is in a similar position. The same may be said of every Christian man and woman who knows the peril of sin and has an opportunity of warning the ignorant and. careless. I. THE DUTIES OF THE . 1. To watch. In order to serve his people he must first of all see for himself. We can only teach men what we have first learnt. The prophet must be a seer, the apostle a disciple, the missionary a Christian. To watch means (1) to be awake while others sleep; (2) to fix attention while others are listless; (3) to look abroad while others are satisfied with what they can see at home. The Christian watchman must be spiritually alert; he must not be satisfied with his own notions; he must sweep the horizon of truth; he must consider the distant and the future, but chiefly that which is approaching and of practical moment. He must look especially in two directions: (1) into the revealed truths of Christianity, to see indications of the principles of life and death; (2) into the actual world, to note its condition. Knowledge of men must go with knowledge of Scripture. The Christian teacher must not be a mere bookworm or cloistered student; he must know the world—men and affairs. 2. To warn. Having seen danger, the watchman must at once inform the city of the fact. He must wake the slumbering guard, blow the trumpet, or run to the belfry and sound the alarm. The Christian teacher is to warn as well as to comfort and exhort (1 Thessalonians 5:14). II. THE LIMIT OF HIS . The watchman has but to watch and warn. When he has been quick to detect approaching danger, perhaps at first but as a faint cloud of dust on the horizon, and vigorous in blowing his trumpet to rouse the city, his part is done. He cannot meet the foe in the plain and prevent them from approaching the city. He cannot man the walls and guard the citadel. He can but blow his trumpet. Further, if the people will not heed or believe him, he cannot compel them to prepare for the conflict. If they still prefer their couches to their swords, the watchman cannot force them to arm. He is not the commander of the city. The greatest Christian teacher is but a watchman. No servant of Christ can compel men to turn from their carelessness and face the stern facts of life. If they will not hearken to faithful expostulation, the preacher can do no more for them. They are free, and they must choose fur themselves. 1. This is a warning to the careless. They may refuse to attend. They can fall asleep again, vexed at the rousing trumpet-blast. But if they do this it is at their peril. (1) The danger is not the less because it is neglected. (2) The folly and sin of negligence aggravate the faults of those who give no heed to warning. Now they are without excuse. They can blame no one but themselves. 2. This is a consolation for the faithful watchman. If he is a true man, he must grieve over his negligent hearers. Still, his Master will recognize his fidelity. III. THE GUILT OF HIS . 1. It is failure in a trust. The citizens sleep in time of peril, and no one expects them to be on guard. But the watchman’s special duty is to be awake and give warning. He who is entrusted with responsibility is expected to be true to his charge. 2. It is sin against light. The watchman sees the danger which the sleeping citizens do not perceive. His knowledge adds to his responsibility. His sin is but negative, he gives no false news, he does not play the traitor by opening the gates to the enemy. Yet he is unfaithful. 3. It is negligence that hurts others. It risks a whole city. We risk the welfare of all whom we might help to save, if we fail to warn them. Fear of disturbing their peace is no excuse. The watchman must have courage to sound the alarm. There are times when the harp must be exchanged for the trumpet. The preacher must have courage to say unpleasant things. A question of despair. I. THE CAUSE OF THE DESPAIR. The prophet has just been told that his responsibility is limited to his warning the people faithfully. If the watchman blows the trumpet lustily he can do no more. The blood of the careless people will then be on their own heads. But this truth, which gives consolation to the prophet, is alarming to the people. It is meant to be so. Yet the alarm may be taken in a wrong way. Instead of rousing themselves to meet and overcome the danger, the people may sink down paralyzed in the blankness of despair. The explanation of this despair is suggested by the language of the people. 1. A consciousness of guilt. The people perceive that their transgressions and their sins are upon them. The pilgrim feels the weight of his burden. The sudden awakening of an evil conscience plunges its possesser into midnight darkness. The new thing is not to know that wickedness was done; that knowledge was always possessed, though hitherto not much considered. It is to know that the sins still rest upon their doer, i.e. it is the feeling of present guilt for past deeds of wickedness. 2. An experience of the consequences of sin. "And we pine away in them." The death-penalty of sin does not come like a flash of lightning. Sin is a slow poison. It kills by a sort of spiritual consumption. With an awakening conscience the man perceives himself to be in a spiritual decline. No perception can be more provocative of despair. II. THE IT AROUSES. "How should we then live?" The despair is not yet absolute, or it would not suggest such a question as this. The most awful despair does not live in Doubting Castle. It is immured in a black dungeon of certain negation. Possibly the question suggested does not expect any answer. It sees no reply, and does not believe that any can be given. The decline is so steadfast, and the disease of sin that causes it so deep-rooted, that the despairing soul cannot look for deliverance, and the question is a sort of expostulation offered to the prophet when he would take a more hopeful view. Still it is a question, and therefore it leaves room for an answer. It is much that men should be brought to ask such a question. Too many do not perceive their danger, though they live in sin unrepented and unrestrained. The question implies certain thoughts. 1. Sinners are in imminent peril of death. To those who are truly awakened the prospect must be alarming. But the danger is not the less for those who do not yet perceive it. 2. Men cannot save their own souls. These endangered people must look elsewhere for safety. Unless salvation comes from above, it cannot be had. 3. Men need light on the way of salvation. It is not visible to the eye of sense; it cannot be discovered by thinking. The world needs a gospel. The heathen pine away, not knowing the Divine source of life. 4. Christ answers the Question of despair with a gospel of hope. The answer is suggested in the next verse (Ezekiel 33:11). It is completed in the gospel of Christ. God’s desire for the world’s salvation. This is a Divine oath. God swears by his own life (see Hebrews 6:13). This shows how certain are the words spoken, how earnestly God desires men to accept them, and how difficult it is for men to believe them. I. MEN HAVE FOUND IT TO BELIEVE THAT GOD HAS NO IN THE DEATH OF THE WICKED. Doctrines of reprobation were once popular. People thought that God destined the greater part of mankind to eternal misery before they were born, in order to magnify his own glory. The heathen have had ideas of gods who delighted in blood. Christians have thought that there is a certain Divine satisfaction in taking vengeance on the sinner. Consider the causes of these views. 1. Divine warnings. God warns sternly. Hence he is thought to will harshly. It is supposed that he desires to do what he threatens. 2. The analogy of human passions. With man "revenge is sweet." Therefore it is thought to be so with God. Men act too much in order to please themselves. Therefore they imagine that God does the same. 3. The experience of Divine judgments. They are at times so sweeping and wholesale, and escape from them seems to be so hopeless, that their victims are tempted to regard them as the outcome of God’s own desires. II. IT IS A FACT THAT GOD HAS NO IN THE DEATH OF THE WICKED. 1. This is positively affirmed. Here it is stated on oath. No truth of revelation is more clear or positive than this. 2. It is true to the character of God. God is love, and love can have no pleasure in suffering and death. God is our Father, and a true father can have no pleasure in the death of his children. 3. It is confirmed by the action of God, who has sent his Son to save the world. While death is the wages of sin, the gift of God is the opposite-eternal life. The New Testament is a grand contradiction to theological pessimism. III. THE DEATH OF THE WICKED IS DUE TO THEIR OWN WILLS. "Why will ye die?" He wills to die who wills the means of death. The man who takes poison takes his life. When the process is revealed this is done openly. When it is not seen it is still done. The sinner then wills his own death, though unwittingly, by deliberately choosing the course that will certainly issue in it. Now, this is a matter of a man’s own volition. So absolute is the territory of will that the wicked may yet die in their sins, although God not only does not desire their death, but earnestly desires their salvation. The awful freedom of man’s will—this is the rook on which universalism breaks. IV. GOD MEN TO TURN AND LIVE. 1. It is possible for all to live. As the sinner chooses his own death, so the means of life-deliverance are within his reach. He cannot save himself, but he may choose whether he will be saved. 2. The condition of life is conversion. "Turn ye from your evil ways." This is true repentance. It means more than regretful tears. It takes place in the will, not merely in the emotions. A tearless change is true conversion, while weeping without change is worthless sentiment. Yet this does not require perfect conquest of evil and a full recovery from it before God will have mercy. We are to turn round. The progress up the hill to light and life has yet to be made. Repentance sets cur faces in the right direction. 3. God urges and entreats sinners to turn and live. This shows (1) their great danger; (2) God’s wonderful compassion and love; and yet (3) the difficulty of inducing men to repent. Thus God still pleads in infinite pity with his lost children. Happy are they who hear his gracious call and respond to it! Ezekiel 33:12-16 Past and present. I. THE PRESENT WILL NOT BE JUDGED BY THE PAST. This is one principle underlying the various very clear statements of the passage. It is a principle that is needed in order to balance the influence of other principles that appear to work in an opposite direction. Indeed, at first sight it seems to be contradictory to some well-known laws. Is it not repeatedly asserted that a man will be judged by his past life? The sins of the past may be forgotten, but they stand recorded in the book of judgment and the guilt of them remains on the sinner. How, then, is it possible for the present and future to be free from the past? 1. The past lives by its effects in the present. If, however, by effort of will, aided by Divine grace, we neutralize the bad past, then that past is slain. 2. Forgiveness removes the guilt of the past. 3. Past innocence has no power in it to prevent present sin. It is a help in that direction, for it works through the force of habit. But habit may be resisted and broken. II. PAST WILL NOT EXCUSE PRIEST SIN. We are judged chiefly, at all events, by what we are, rather than by what we were. Moreover, there is no possibility of our having acquired an extra stock of merit in the past which we can set off against our present failing. We never have a balance on the credit side of our account with Heaven. At our best we are but "unprofitable servants’ (Luke 17:10). An employer cares little for old testimonials. He must see a certificate of character up to date. If a man has borne an excellent reputation for years, and at last breaks down and disgraces himself, he is said to have "lost his character." His good name in the past now counts for nothing. It is utterly gone. Now, the practical warning that issues from these considerations is that we must take good heed to our present life. It is of no use to hark back to the day of conversion for assurance. We may long have left the good beginnings of that day. There is no security in past service, position in the Church, etc. We need to be on our guard against falling, even to the last. It is possible to turn aside at the eleventh hour. The ship may be wrecked in sight of the haven; then her passengers will not be saved by their memory of their long prosperous voyage. III. PAST SIN WILL NOT PREVENT PRESENT . Happily, the principle works both ways. If we must first take it as a warning against trusting in a good past, we may also consider it as a reason for not despairing on account of a bad past. 1. The bad past may be forsaken. The grace of Christ will help us to break loose from the tyranny of habit. 2. The bad past may be forgiven. The Lamb of God who taketh away the sin of the world removes the stains of guilt from penitent souls. Then God will no more accuse them of the past. Pardon covers the past with oblivion. 3. The new present is what God observes. "If any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new" (2 Corinthians 5:17). Then God only looks at the new life and judges of that. Therefore we supremely need grace for the present moment. We live in the present. Religion is for the present. Charging God with injustice. I. IT IS NATURAL FOR MEN TO BE ABOUT THE JUSTICE OF GOD’S ACTIONS. The moral character of Providence is of immense importance. If God acted from caprice, there would be no ground on which we could rely in approaching him, and our whole lives would lie at the mercy of chance. If he were unjust, the most fearful confusion would result. Our security lies in the justice of God, in our knowledge that he will only do what is fair and equable and right. Though we depend on the mercy of God, we cannot refrain from appealing repeatedly to his justice. We are much concerned to know that he is perfectly just. II. THERE ARE UNDER WHICH GOD APPEARS TO BE UNJUST. It certainly cannot be said that nature and providence are clear revelations of Divine justice, so legibly written that he who runs may read. The world abounds with inequalities. There are the greatest differences in the lots of innocent children. Good men fall into adversity; bad men prosper. The special ground of difficulty with the readers of Ezekiel was that men of time-honored character were punished, while notorious sinners were pardoned. This was apparently a matter of much distress and doubt, leading to accusations against God for not acting equally, i.e. fairly. III. IT IS FOOLISH TO FORM HASTY GOD’S JUSTICE. 1. We do not know all the facts. We see a certain superficial condition; what lies deeper is hidden. Possibly Ezekiel’s contemporaries did not know of the fall of the men of good repute, or of the amendment of their notoriously wicked acquaintances. 2. We do not know all the principles on which God acts. They may be ultimately based on justice, and yet they may be complicated with various considerations. God is not only rewarding and punishing. 3. We do not know the true character of events. What we name evil may really be good. At all events, there may be mercies in disguise. IV. MEN ARE SLOW TO GOD’S OF . Most people are reluctant to admit that characters are susceptible of change. They label their acquaintances with certain moral titles, and they refuse to allow that those titles are altered. At all events, this is especially true in regard to changes for the worse in themselves and in regard to alterations for the better in others. A man takes it for granted that he will always be estimated according to his old good character. On the other hand, the world is slow to believe in repentance and amendment. It regards the pardon of the sinner as unreasonable, because it will not see that when he repents he is no longer a sinner. V. IT IS COMMON TO LAY THE CHARGE OF MAN’S TO GOD’S ACCOUNT. "But as for them, their way is not equal." Straight lines look crooked when regarded through a crooked glass. To the unjust man justice seems to be unjust. Sin gives an evil color to holiness. The righteousness of God is obscured by man’s unrighteousness, VI. IT WOULD BE WELL FOR MEN TO THEIR OWN WAYS INSTEAD OF JUICING GOD’S WAYS. The trouble that is wasted in difficult theological speculations had better be spent in searching self-examination. While we are looking for a mote in God’s eye, we Jail to see the beam in our own eye—the beam that caused us to fancy there was any mote in God’s eye at all! Theology is too often an excuse for the neglect of religion, but difficulties in providence do not destroy the guilt of sin. The right of the many. The idea seems to be—though Abraham was but one man, yet he was promised Canaan; much more, then, must his descendants have a right to the land, since they now form a numerous nation. This plea is urged against the threat that the Jews shall be expelled from their land. It is not difficult to discover its hollowness. But it is propped up by common fallacies against which we need to be on our guard. I. THE PLEA. It stands on two grounds. 1. That children have a right to their father’s property. This is recognized in law and equity. If a man dies intestate, his family inherits his goods as a matter of course. The same is looked for in regard to the special privileges of Divine grace. 2. That numbers multiply rights. If Abraham had a right to the land, much more must a whole nation of his descendants hold that right. This democratic age glories in the rights of numbers. No doubt the people have rights as against privileged monopolists. Thus it may well be urged in an over-populous country, that the people have certain rights in the land, that there must be some limit at least to landlord monopoly. The same democratic feeling passes over to religion. Christ preached to the people, and "the common people heard him gladly" (Mark 12:37). Hence the idea that privilege in religion is transferred from the monopolist to the multitude, from priest to people, from Israel to the world. II. THE FALLACY. 1. The descendants of Abraham may not be his true children. It was a mistake to make much of descent from the great ancestor. That only condemned the more heavily the sins of his unworthy descendants. John the Baptist rebuked this mistake when he told the proud Jews that God was able to raise up children to Abraham from the very stones of the wilderness (Matthew 3:9). St. Paul pointed out that not all who were of the stock of Israel could be accounted the true Israel of God (Romans 9:6). They are Abraham’s children who inherit Abraham’s faith. 2. Where no right exists, the number of claimants will not create it. The right to Canaan was only conferred by God’s grace, and only held on condition of faithfulness. It could be and it was withdrawn when that condition was broken. The number who claimed the right could not affect the question as to the desert of the people to retain it. No one merits the kingdom of heaven. If millions claim the privileges of the kingdom, the millions have no right to it. The number of sinners creates no fight to have the pardon of sin. If the whole world deserves destruction, the whole world may be destroyed. Its numbers will not save it. If we appeal to God’s grace, that applies to a single individual. Not a sparrow falls to the ground without his notice. He has infinite love for the most obscure of his subjects. Therefore the multiplication of the number of the guilty will not arouse his pity in a new and special manner. 3. Each individual must seek individual grace. We cannot be made citizens of the kingdom of heaven en masse. We must go single file through the strait gate. 4. There is room in the grace of God for the greatest number. The multitude of applicants can never be too great for infinite bounty. The many can claim no rights. But the gospel is for them, not for the few. Christ came to give his life a ransom "for many" (Matthew 20:28). Ezekiel 33:30-33 Popular preaching. Ezekiel illustrates the characteristics of popular preaching in his own person and example. He is also brought to see how vain and delusive the attractiveness of it may be. I. THE SECRET OF POPULAR . 1. A good voice. Ezekiel’s preaching was "as a very lovely song of one that hath a pleasant voice." The first physical condition of preaching is to be able to make one’s self heard. The story of Demosthenes declaiming with pebbles in his mouth by the seashore shows how the Greeks valued good articulation in oratory. 2. A graceful manner. Ezekiel was compared to a skilled player of music. The human voice is a delicate instrument. The manner in which it is used considerably affects the attractiveness of the speaker. An audience likes to hear pleasant speaking. 3. Rhythmic utterance. The special charm of Ezekiel’s speech was compared to song and music. There is a rhythm of thought as well as of words. People do not enjoy rude shocks to their prejudices. 4. Imaginativeness. We have the substance of Ezekiel’s preaching, and even in the reduced form of an abstract and a translation it teems with imagery. People enjoy good illustrations. The concrete is more interesting than the abstract. 5. Fervor. The popular description of Ezekiel’s preaching would do injustice to the prophet if we were not able to supplement it with is recorded utterances. Ezekiel was not an empty, mellifluous rhetorician. He put his heart into his words. Though less pathetic than Hosea and Jeremiah, and though falling short of the rapture of Isaiah, he was a preacher of power and earnestness. Pleasant words cloy if forcible words do not accompany them. Demosthenes the orator of force was greater than Cicero the orator of grace. 6. Truth. Ezekiel spoke true words—words that were true to fact and life, true to the heart of man, and true to the thought of God. There is a spell in truth. To speak truth feebly may arrest attention when to clothe error with all the charms of rhetoric fails. 7. Inspiration. Ezekiel was a prophet. He spoke under Divine influence. This was the greatest cause of his power. The preacher needs to be a prophet. He must drink of the Divine well if he would give forth words of power. II. THE FAILURE OF POPULAR . 1. Popularity is no proof of success. In his early preaching Ezekiel was neglected (Ezekiel 3:7). But there came a turn in the tide, and then his name was in everybody’s mouth, and people thronged to hear him. Yet this was not success. There is no proof that a good work is being accomplished, in the fact that crowds hang upon the utterances of a famous speaker. It may be that he is prostituting his gifts, and catering only for applause, to the neglect of truth and right, like Jeremiah’s pleasant-speaking rivals (Jeremiah 23:16, Jeremiah 23:17). But even if he speaks like Ezekiel, like Ezekiel he may be to the people but a pleasant voice. 2. To be interested in preaching is no proof of truly benefiting by it. (1) There may be a social interest, in following the crowds who run after a fashionable orator. (2) There may be an emotional interest, when the pulpit is taken as the Sunday substitute for the stage, and people relieve the ennui of commonplace existence by indulging in the emotions stirred by eloquence. (3) There may be an intellectual interest, when theological questions are in vogue, as in Puritan times, when men discussed predestination at the alehouse. Milton represents Satan and his crew debating deep theological problems in hell. Their interest in theology did not save them. We may be interested in the substance of preaching, and anxious to learn truth, and yet still fall to receive the designed good of the message. 3. Preaching fails if it does not lead to practice. Ezekiel’s hearers flatter hum with lip-thanks, and make verbal acknowledgments, of what he says; but they go no further. (1) The heart is not touched. Their heart goeth after their covetousness." (2) The conduct is not affected. "They hear thy words, but they do them not." Ezekiel agrees with St. James, that hearing without doing is vain (James 1:22). So Christ teaches in his parable of the house on the sand and the house on the rock (Matthew 7:24-27). The recognition of a prophet. I. A PROPHET IS NOT ALWAYS . Ezekiel was among his people as a prophet, yet they did not admit his claim. This is the more remarkable because they recognized the charm of his preaching, which had become exceedingly popular. His higher ministry was still ignored. While the common people heard Christ gladly, and confessed that "never man spake like this Man," his greatest message was ignored, and his chief claim set aside by the multitude. God sometimes sends a prophet to these later times. His gifts and powers are recognized, but the world is slow to perceive that he brings a message from God. 1. The deeper truth does not show itself in outward effects on the senses. 2. Men are too often out of all sympathy with spiritual truth. 3. A prophet’s words may refer to the future. II. A PROPHET WILL BE WHEN THE TRUTH OF HIS WORDS IS BY EVENTS. 1. A prophet’s words are true. The mere utterance of lofty thoughts is of little value if those thoughts are not true. The authority of a prophet resides in the truth of his message. 2. A true prophet’s words concern facts of life. They have not only to deal with unseen verities; they also concern the application of those verities to everyday experience. There they may be seen and tested. Religion bears upon life. Its truth is illustrated by its working in the world. If our faith will work, we have a good reason for believing that it is grounded in truth. 3. A prophet’s words will be tested by events. The false prophet will be surely exposed. If people had not very short memories they would observe how a succession of modern prophets have fixed near dates for the accomplishment of predictions in Daniel and the Revelation; the wave of time has wiped out these fatal dates, and yet the world exists! On first thought we should think it a privilege to have been contemporaries with the prophets-to have heard Isaiah preach, and Ezekiel, and Hosea; to have listened to Peter and John and Paul; above all, to have been in the throng that gathered on the shores of the Sea of Galilee when Jesus was on earth. Yet our present privileges are really greater than any could have been under those circumstances, because we have the grand confirmation of history. III. A PROPHET SHOULD BE BY HIS HEARERS. 1. Not to recognize him reveals spiritual callousness. The true prophet is not only discerned by visible signs. We are required to "try the spirits" (1 John 4:1). Thus it is possible to know whether a man comes to us from God. At all events, we may judge by the present moral and spiritual results of teaching. Without waiting for historical events, "by their fruits ye shall know them" in their influence on present-day life. It is to the disgrace of the Church that some of her best teachers have been tabooed as heretics or neglected with chilling indifference. 2. Not to recognize him means to miss a golden opportunity. For a prophet to have been among us, and yet not to have been recognized, means a sad loss. He may have been popular as a preacher, yet we have grieved his heart if we have not acknowledged his Divine mission. When it is too late this is seen. No sooner is the persecuted or neglected prophet departed than a chorus of praises springs up around his grave. It would have been better to have hearkened to his living words. Men build the tombs of dead prophets, and stone their living successors. BY J.R. THOMSON Ezekiel 33:7 The commission of the watchman. In the position occupied by Ezekiel there was much that was special and peculiar; his commission and his duty accordingly differed in many respects from those of other prophets, and in a degree still more marked from those of ordinary ministers of religion. Still, the points in which his ministry accorded with that of other heralds of Divine righteousness and mercy were both more numerous and more important than those which were special to himself. The consideration of Ezekiel’s calling must therefore not only help us to realize what was his work, but help us to apprehend and feel how solemn and sacred is the responsibility attaching to the office of every true religious teacher and preacher. I. HIS DIVINE . Upon this the mind of the prophet was clear. He had heard his God, the God of his fathers, addressing his inmost nature: "I have set thee a watchman." He did not assume the office and the work at the instigation of his own heart. It was not through vanity or ambition that he took upon him to speak authoritatively to his countrymen. He was not invited or summoned by the house of Israel to be their counselor. The voice that called him was Divine; it was a voice which he had no moral option but to obey. II. HIS SPECIAL CHARGE. Ezekiel did indeed receive messages for others than his countrymen; he communicated the mind and will of God to Edom and to Moab, to Tyre and to Egypt. But it was the house of Israel to whom he was sent, who were placed, in a measure, under his care. They were his own people and kindred, sharing his inherited advantages and privileges. And he seems to have felt towards them very much, as centuries afterwards, Paul felt towards his kindred according to the flesh. He had a burning zeal and solicitude for their welfare. He counted it an honorable and sacred, although a very painful, office to watch for their souls. III. HIS . It is not fanciful to lay great stress upon the appellation by which he is constantly addressed by the Lord himself: "Son of man." In order to mediate between God and man, a prophet needs not only a nature reverent and receptive towards God, but a nature sympathetic towards man. A true man, understanding human strength and weakness, entering into the trials and temptations of human life, appreciating human motives, hopes, fears, and aims, the minister of religion is qualified to deal with the souls of his fellow-creatures. No one can read the book of his prophecies without feeling that Ezekiel was just such a man. IV. HIS . Ezekiel’s first business was to place himself in communication with the Being in whom is all truth, in whom is all authority. "Hear the word at my mouth!" was God’s command. A mind confident in its own wisdom, self-sufficient and arrogant, could not fulfill the prophetic office aright. The prophet speaks for God; but he must first be with God. He must see the vision he is to relate, and hear the message he is to repeat. There is ever danger lest religious teachers should teach upon their own account; but reverence and modesty should lead them to regard themselves as vehicles of truth and warning, promise and encouragement, to their fellow-men. V. HIS ACTIVE DUTY. "Warn them from me!" was the Divine command; which implies that the house of Israel was in danger, and needed stirring and authoritative admonition. And this was indeed the ease, as is apparent from the facts of their history. It is an unthankful office to discharge, and Ezekiel met, as every faithful Teacher must do, with hostility and unbelief, with resentment and ingratitude. But the duty was plain, and the prophet fulfilled it, whether men gave heed or forbore. And his ministry was not wholly in vain.—T. Ezekiel 33:8, Ezekiel 33:9 The responsibility of the watchman. It was well that the prophet should be given clearly to understand what was expected and required of him, not by men to whom he was sent, but by God who sent him. Plainer language could not have been used than this, in which Ezekiel is not only told the nature of his message to the house of Israel, but is informed of the responsibility attaching to the manner in which the commission was fulfilled. I. THE DUTY. The special duty of the watchman or guardian, as here explained, concerns the treatment of the wicked. More particularly it is for him (1) to warn the wicked; (2) to assure the inattentive and impenitent that the punishment of death awaits him; (3) to admonish him to repent. II. THE OF FAILURE. Enthusiasm sometimes loses sight of this. Many a young minister of religion commences his work with the conviction that God’s message has only to be delivered in order to its acceptance; that the moral Law is so beautiful that it has but to be exhibited in order to be revered and honored; that the gospel is so precious and glorious that no one who hears it can fail to embrace it. Experience dispels many of our illusions; and it is soon found that there are men capable of listening to the threats of the Law and to the promises of the gospel with utter indifference and unconcern. Ezekiel was reminded that some of the wicked might not turn, might die in their iniquity. Doubtless he found that this was actually the case. It is no discredit either to the message or to the messenger that men do not accept the Word and act upon it. Our Lord Jesus had occasion to marvel at the unbelief of those to whom he ministered; and when St. Paul preached, "some believed, and some believed not." III. THE . This is the appointed guardian who "does not speak to warn the wicked of his way." This unfaithfulness may be accounted for by indolence, or by undue fear, or by a desire to conciliate and please his hearers. But all such motives should be consumed by a burning desire on the part of the spiritual guardian to commend himself to his Master. The watchman is assured that if, through his unfaithfulness, the wicked dies unwarned and impenitent in his iniquity, the blood of the perishing shall be required at the watchman’s hand. IV. THE . Faithfulness does not involve uniform or even usual success. The earnestly and frequently warned may nevertheless die in his iniquity, The fervent prophet, the zealous preacher, the diligent pastor, may have the inexpressible sorrow of seeing little fruit of their labor. It may be necessary that the testimony should be borne, even though rejected and despised. But the servant of the Lord is assured, for his encouragement, that, if he does his duty, he delivers his soul His workmanship may perish in the flames; yet he himself may be saved, though through the fire.—T. Ezekiel 33:12, Ezekiel 33:13 The vanity of transitory goodness. The ministers of religion are often pained and sometimes discouraged by instances, such as are here referred to, of that goodness which is "as the morning cloud and the early dew, which soon goeth away." I. THERE IS A WHICH IS , BUT . Like the seed growing upon rocky soil, it springs up rapidly, and its show is fair; but the reality has no correspondence to the appearance. Impressible, easily influenced, and fickle natures are the soil upon which this growth is observed. II. IN TIME OF TRIAL THE OF THIS IS MADE . The man trusts to his own righteousness, commits iniquity, and transgresses the Divine Law. Temptation assails, persecution terrifies, ridicule overcomes, evil example persuades; and then the weak character yields, unable to endure the probation. Such cases are frequent in the experience of all who work for God and have to deal with a variety of human character and disposition. III. WHICH DOES NOT ENDURE IS NOT , AND AVAILS NOTHING IN GOD’S SIGHT. The character of a man is regarded as a whole, and is not judged by any partial aspects or manifestations. Because a man has had good feelings or has performed good acts, it does not follow that he is a good man. It is life, and not any one day of life, which is the true period of probation. A virtue that cannot endure temptation is no true virtue. "He that endureth to the end shall be saved." . The minister of religion must not be misled by the mere appearance of piety. He must wait and look for the proof of that deep-seated principle, which alone can govern the conduct and transfigure the life. At the same time, he must make use of every means to fortify men against inevitable temptation, and especially must he admonish the young and inexperienced to watch and to pray, and to take unto them the whole armor of God.—T. Ezekiel 33:14, Ezekiel 33:15 The efficacy of repentance. If, on the one hand, the prophet was warned that some seemingly righteous, superficially good, would fail, he was encouraged, on the other hand, by the assurance that some wicked persons would, as the result of his admonitions, repent and convert, and would be brought to true and Divine life. I. THE SEAT OF . This must be the spiritual nature. The promptings to a better life come from within, from better feelings and better convictions and purposes. Repentance is a change of mind, of heart. II. THE OF . These will vary with the previous life, with the special circumstances, the opportunities and position of the convert. In Ezekiel 33:15 these practical proofs of repentance are mentioned, and these acts may be taken as examples of the modes in which true repentance will undoubtedly display itself. III. THE REWARD OF . 1. The evil deeds of the former life shall not be remembered or imputed. 2. The sentence of death shall be cancelled. 3. The penitent and reformed shall live, i.e. in the life of God himself.—T. Ezekiel 33:20 Divine equity. Ezekiel was well aware that his message would not meet with universal acceptance. But he was also aware that it would meet, not only with indifference and unbelief, but also with hostility and rejection. The very principles of the Divine government would be questioned. Forewarned is forearmed. And the prophet was himself convinced of the Divine justice. For were he not so convinced, the heart would have been taken out of his work, and his personal and ministerial life would have been blighted and weakened. I. THE DIVINE EQUITY . There were those who, when they listened to the intentions of the Supreme Ruler, as declared by his minister, criticized the principles of God’s administration, affirming, "The way of the Lord is not equal." 1. There is a presumption against this criticism, arising from human ignorance and the limitation of human faculties. 2. And there is a presumption against it, arising from all that we certainly know of the character of the supreme Eternal Judge. 3. Another objection in many cases arises from the character of those who censure the ways of God: they have much to fear from judgment by a righteous and impartial tribunal. II. THE DIVINE EQUITY . It is very remarkable that the method of vindication is not by a labored argument, but by a direct statement of fact and a direct appeal to men’s reason and conscience. "O house of Israel, I will judge every one of you after his ways." That is to say: 1. God’s judgment and the consequent retribution are facts which no objection or skepticism can destroy. 2. The principles of God’s judicial action are such as it is hard for any reasonable man to blame or dispute. Every man is to be judged individually, and every man is to be judged upon his own conduct and his own character. These considerations have only to be amplified and to be pondered, and they afford a convincing and satisfactory reply to the objections of the captions and critical.—T. Evil tidings. Ezekiel had relatedly and most plainly foretold the capture of Jerusalem. He waited in sad suspense for the fulfillment of his inspired prediction. At last it came; and one who had escaped from Jerusalem, and who had fled eastward, brought the tidings to the children of the Captivity. I. THESE TIDINGS EZEKIEL AS A MAN, HIS . II. THESE TIDINGS HIM AS A PATRIOT, HIM WITH . Jerusalem was the metropolis of his country, of his race,—it was the scene of events famous in national story. It had been won by the prowess of David; it had been adorned by the opulence and splendor of Solomon; it had been the emporium of commerce, and the home of the learned and the great. It had been the chosen seat of the sanctuary of Jehovah. How could a true-hearted Hebrew like Ezekiel hear of the capture and fall of the city of David, without feeling his heart sore and anguished because of his country’s bitter humiliation? III. THESE TIDINGS HIM, AS A DEVOUT , WITH SINCERE . Ezekiel looked upon this event as a chastisement from God inflicted because of the unfaithfulness of the people, and their neglect to use their privileges and opportunities as they should have done. When the blow fell, his fears were realized and his sorrow was stirred within him, because of this consequence of Judah’s sins, and because of the evidence afforded of the displeasure of the righteous God. IV. THESE TIDINGS HIM AS A PROPHET WHO HEREIN THE OF THE . What befell Jerusalem was what Ezekiel had, in the name of the Lord, repeatedly and plainly foretold. He could not but be confirmed in the veracity of his God and in the authenticity of his own commission, when the word which he had spoken was fulfilled, and when the disaster of which he had faithfully warned his fellow-countrymen fell upon them in all its destructiveness and desolation.—T. Ezekiel 33:23-29 The powerlessness of privilege to save. At length the prophet’s lips are opened; and he who for so long has been dumb, so far as ministration to his own people was concerned, is set free to testify to the sons of Abraham. While silenced as regards Israel, Ezekiel has prophesied concerning the heathen nations. Now he again addresses his countrymen, and it is interesting to observe to what purpose he uses his recovered liberty of speech. Always candid, fearless, and faithful, the prophet assures his countrymen that a position of privilege, regarded by itself, is no guarantee of salvation and blessing, that privileges neglected and abused only entail the severer condemnation. I. ISRAEL’S . These were many, but Ezekiel makes especial reference to two. 1. The descent of the nation from Abraham, the father of the faithful and the friend of God. 2. The promise of inheriting the land. This Jehovah had given to the progenitors of the nation, and he had fulfilled his gracious assurance. No people were so highly favored; they possessed the memory of their glorious ancestors; the laws and promises given by Moses, their great leader, deliverer, and legislator; the institutions of priesthood, sacrifice, and worship, by which God revealed himself to his people and secured to them his mercy and favor; and all the associations and advantages connected with the occupation of the land of promise. II. ISRAEL’S . The people had Abraham to their father, but they did not the works of Abraham, and they had not Abraham’s faith. The people did possess the land, but they did not use their national privileges as they might have done, they did not make the land a land of righteousness and true piety. The prophet, in this passage, refers to faults and sins of two orders, with which the people are especially upbraided. (1) Idolatrous apostacy; and (2) moral delinquency,—both of which are charged upon the people with that outspoken plainness by which Ezekiel’s writings are so strikingly and honorably marked. III. ISRAEL’S . There is a certain monotony about these threats and denunciations. Because of the abominations which these highly favored people have committed, it is foretold: 1. That multitudes shall be slain by the sword of the enemy, by the wild beasts that shall multiply because of the desolation of the land, and by the pestilence. 2. That the country, in consequence of the calamities befalling its inhabitants, shall be wasted. The pride and pomp of her power shall cease, and her mountains shall be desolate, that done shall pass through. IV. ISRAEL’S WITNESS TO GOD. This is an unintentional and unconscious witness, but nonetheless a valuable and effective testimony for all who receive it. Those who see and hear of the fulfillment of the Divine warnings and predictions cannot but have their faith confirmed in the truth and power of the Most High, and in the righteousness of his dealings with the sons of men. He is shown to be a Judge, from whose observation and cognizance no misdemeanor can be screened, and from whose righteous sentence no criminal can escape.—T. The prophet’s reception. Oftentimes have faithful ministers of religion to share the experience and the distress of Ezekiel, who was listened to with a measure of curiosity, interest, and satisfaction, but whose counsels were unheeded and whose requirements were unfulfilled. The Lord, who commissioned his servant the prophet, assured him that, notwithstanding his authoritative commission, he should meet, from many who heard his voice, with incredulity and practical rejection. Some, who were gratified with his discourse, his poetical illustrations, his sublime flights of imagination, his grand and rhetorical invective, should nevertheless refuse or neglect to put his precepts and admonitions into practice. There is something very picturesque in the account here given of the prophet’s reception. Some of its points are these— I. GENERAL . The people talk of him, even if they talk against him; they say one to another, "Come, let us hear the word." Ezekiel had not, therefore, to complain of neglect. II. OUTWARD AND VERBAL RESPECT. His prophetic vocation is acknowledged. The people come to him and sit before him and listen to his discourse. There is every outward demonstration of honor. III. OF HIS . "Thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument." The melody of the prophet’s speech, the grace of his diction, the grandeur of his style, excite and please the imagination of all who are capable of literary appreciation. IV. OF LOVE. There is something beyond mere admiration. "With their mouth they show much love." A witness within assures the people that the prophet is a man who feels for them and desires their welfare. Love awakens love, and in a superficial way they feel a certain attachment to the prophet personally; they know him to be their true friend. V. OF BETWEEN THE AND THEIR OWN LIFE. This arises from their disobedience to the prophetic counsel and requirements. They hear the words of the Lord, but they will not do them; their heart goeth forth into covetousness. A schism is thus created between their innermost convictions—the voice of reason and of conscience on the one hand, and their habitual practice on the other. The Word fails to produce a moral reformation. In such cases the prophet prophesies in vain. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 34:1 And the word of the Lord, etc. As no date is given, we may infer that what follows came as an almost immediate sequel to that which precedes it. The kernel of the chapter is found in the Messianic prophecies of Eze 34:23, Ezekiel 34:24, as the first stage in the restoration of Israel which is beginning to open to the prophet’s gaze. We can hardly avoid seeing in it the deliberate expression of words that had been spoken by Ezekiel’s master (Jeremiah 23:1-4), and which in his case also were followed by a directly Messianic announcement. In Matthew 9:36, still more in John 10:1-16, we can scarcely avoid recognizing the distinct appropriation of the words to himself by him of whom they both had spoken. So far as we may venture to speculate on the influence, so to speak, of the words of the prophets of the Old Testament on our Lord’s human soul, we may think of these as having marked out for him the work which he was to do, just as we may think of Psa 22:1-31. and Isaiah 53:1-12. as having pointed out to him the path of suffering which he was to tread. Ezekiel 34:2 Prophesy against the shepherds of Israel, etc. Our modern associations with the words, our use of terms like" the pastoral office," "the pastoral Epistles," lead us to think of the priests and prophets, the spiritual guides of the people, as being those whom the prophet has in view. In the language of the Old Testament, however, as in that of Homer, the shepherds of the people are always its kings and other civil rulers (1 Kings 22:17; Psalms 77:20; Psalms 78:71; Jeremiah 23:1-6), and those whom Ezekiel had in his thoughts were the tyrannous rulers of the house of David, like Jehoiakim and Zedekiah and their satellites. Our Christian thoughts of the word are the outcome of the leading of Joh 10:1-16; John 21:15-17; 1 Peter 5:2-4; Acts 20:28; but it is probably true that even there the original thought is still dominant. Christ is the "good Shepherd," because he is the true King. His ministers are shepherds as being officers in his kingdom. Should not the shepherds feed the flocks? The question is an appeal to the universal conscience of Israel and of mankind. No shepherd was worthy of his name who did not do that which the very name implied. He that neglects that duty is simply as a hireling or a robber (John 10:10, John 10:12). Ezekiel 34:3 Ye eat the fat. The LXX. and the Vulgate, following a different reading, give milk, and, as "killing" comes in the next clause, this is probably preferable. Ezekiel 34:4 The diseased have ye not strengthened. The verbs indicate the difference between the "diseased," i.e. the weak sheep (comp. Isaiah 40:11; Psalms 78:71) and the sick, that were suffering from more definite maladies. So the broken are the sheep that have fallen from a rock and thus maimed themselves. Each case required its appropriate treatment, and none had met with it. Ezekiel 34:5 And they were scattered. The words are an echo of 1 Kings 22:17, and are, in their turn, echoed by Matthew 9:36. The words that follow paint the sufferings of the exiles who left their homes and were scattered among the heathen in the days of Jehoiachin and Zedekiah. Of these the kings took no heed, and shut themselves up in the luxurious seclusion of their palace. Ezekiel 34:7-10 As I live, saith the Lord God, etc. The sentence of the Supreme Judge, of the "chief Shepherd" (1 Peter 5:4), that follows, is naturally preceded by a recapitulation of the guilt of the tyrannous rulers—the "idol" or sham shepherds of Zec 11:17 (comp. also Zechariah 10:3). Both chapters should be studied as throwing light on the teaching of the earlier prophet. It may be noted also how the thought enters into Ezekiel’s vision of the restored Israel (Ezekiel 45:8-10). Ezekiel 34:11 Behold, I, even I, etc. The words, as the last reference shows, and as we find in Ezekiel 34:23-31, do not exclude, rather they imply, human instrumentality, just us our Lord’s do in Matthew 18:12 and Luke 15:4-7; but they reveal the truth that Jehovah is the true Shepherd of his people. Not the sweet psalmist of Israel only, but the lowest outcast, might use the language of Psa 23:1-6; and say, "The Lord is my Shepherd." He will gather the sheep that have been scattered in the "cloudy and dark day," the day of the Lord’s judgment (Ezekiel 30:3). For the prophet the words pointed to that vision of a restored Israel, which was dominant in the expectations both of Isaiah (or the Deutero-Isaiah) in Ezekiel 40-48; and in Jeremiah (Jeremiah 33:12-18), which floated before the minds of the apostles (Acts 1:6), and to which even St. Paul looked forward as the solution of the great problems of the world’s history (Romans 9-11.). Ezekiel 34:13-15 On the mountains of Israel by the rivers. The picture of the pleasant pasture-lands of Judah, almost, as it were, an expansion of Psa 23:1-6; of the mountains which are not barren and stony, of the streams that flow calmly in the inhabited places of the country, serves as a parable of that which is to follow on the restoration of Israel. The sheep that had been wandering so long in the wilderness should at last lie down in a fat pasture (verse 15), and the tender care of the Shepherd should watch with an individualizing pity over each sheep that had been brought back. Every broken limb should be bound up. Every sickness should be treated with its appropriate means of healing. Ezekiel 34:16 I will destroy the fat and the strong. What follows introduces another feature into the parable, and is hardly less than an anticipation of the great scene of judgment in Matthew 25:32. The "fat and the strong," as contrasted with the "broken" and the "sick," are, when we interpret the Darable, the noble and wealthy who, under the kings of Judah, had been allowed to work their evil will upon the people. Of these he says that he will feed them with (better, in) judgment, that for them there must be the discipline of punishment. They too are his sheep, but they require a different treatment from the others. Ezekiel 34:17 Behold, I judge between cattle and cattle. It may be worth while to note, as modern English usage tends to limit the range of the word, that it is commonly used in the Old Testament of sheep rather than of kine (Genesis 30:34-42; Genesis 31:8-12). In Genesis 30:32 we have the same Hebrew word as that which Ezekiel uses. Between the rams and the he-goats. The words, at first, seem to point to a division like that of Mat 25:32, and may, perhaps, have suggested it. Here, however, the contrast lies, not between the sheep and goats as such, but between the strong and the weak of each class. The "rams" are as much the object of the shepherd’s discipline of judgment as the "he-goats." Both stand as the representative of the rapacious self-seeking classes who oppressed the poor and needy, and, not content with being the first to feed on the pastures and to drink of the waters, trampled on the former and defiled the latter. So in the next verse the contrast lies between the "fat cattle," whether sheep or goats, and the "lean." Ezekiel 34:23 And I will set up one Shepherd over them. Here, more than ever, we have an anticipation of our Lord’s teaching in John 10:1-18. He claims to be the Fulfiller, as of the prediction of Isa 40:11 and Jeremiah 23:1-3, so also of this. He, the "Son of David," is the David that inherits that among other promises. It has to be noted, however, that Ezekiel’s words paint, less distinctly than those of the earlier prophets, the picture of an individual Messianic king, and seem rather to point, as do those of Zec 12:10 (I do not now discuss the date of that prophecy), to a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people (Psalms 78:71; comp. Ezekiel 37:24; Ezekiel 45:8, Ezekiel 45:9). Ezekiel 34:25 I will make with them a servant of peace. The whole verse is an echo of Le Ezekiel 26:6, in part also of Hos 2:20 [English version, Hosea 2:18]. The words are less definite as to the nature of the covenant than those of Jer 31:31, but probably the same thought underlies both. Sins are pardoned, the capacity for righteousness, righteousness itself, are given. In bright contrast with the picture of a country haunted by the lion, the jackal, and the wolf—the "evil beasts" of Ezekiel 14:15—so that no man could pass through without risk, we have that of a land from which such evil boasts have been cleared out, so that men may sleep safely even in the wilderness and the woods. The language, however, is figurative rather than literal. As the "sheep" are the people of the true Israel, so the evil beasts must, at least, include the enemies, Chaldeans, Edomites, Philistines, and others, that had before made havoc of them. Ezekiel 34:26 Round about my hill. Ezekiel’s thoughts, like those of Mic 4:1 and Isaiah 2:2, cluster round the hill of Zion, the mountain of Jehovah, as the center of the restored Israel. In that land, as the prophet saw it here, and still more in the closing vision of his book (Ezekiel 47:12), there were, outwardly as well as spiritually, to be showers of blessing (the phrase is peculiar to Ezekiel), and the land should yield its fruits. Ezekiel 34:27, Ezekiel 34:28 When I have broken the bands of their yoke. The underlying meaning of the figurative language of Eze 34:25 is now utterly explained. Israel is to be delivered from its Chaldean and other oppressors. The "yoke shall be broken." They shall no more be a prey to the heathen. None shall make them afraid. Ezekiel 34:29 A plant of renown. The words at first suggest the thought that Ezekiel was reproducing the ideal picture of the "branch," the "root," the "stem," the "plant." of Isaiah 11:1; Jeremiah 23:5; Zechariah 6:12. Here, however, the word is collective, and is translated "plantation" in Ezekiel 17:7, "planting" in Micah 1:6; Isaiah 60:21; Isaiah 61:3. It can hardly be taken as speaking of more than the general fertility of the land. The rendering of the LXX; "a plant of peace," obviously implies a different reading (shalom instead of shem), and this Cornill has adopted in his text. So taken, the words naturally lead on to what follows—the promise that men should no more be consumed with hunger. Ezekiel 34:31 And ye my flock. The great utterance, we might call it the "ode of the shepherds," comes round to the point from which its second portion started (Ezekiel 34:11). All blessings were summed up in the thought that, behind every representative of the Father’s care, the ideal David and his house, there was the eternal relationship between Jehovah and his people, even that of the Shepherd and his sheep. The LXX. omits the words "are men," and here also is followed by Cornill. Ezekiel 34:1-10 Shepherds denounced. I. THEIR . Ezekiel now turns from the people to their leaders. Theirs is the greatest guilt. They were placed in positions which led to much being expected of them. Their failure means a corresponding guilt. The princes and priests, the political leaders and the religious teachers, would be included under the designation "shepherds." The same two classes and other varieties may be seen today; i.e. political rulers, Christian ministers, leaders of public movements, public writers; all who influence others in thought and life are like Israel’s shepherds. Note the grounds of the great responsibility of such people. 1. Privilege. The shepherds have the honor of being set over the flock. Position is a privilege; it brings a responsibility. 2. Power. (1) There is the natural power of superior gifts. The shepherd is higher in mental power than his sheep. Great intellectual gifts bring with them a sort of pastoral responsibility in regard to weaker minds. (2) There is the superadded power of office. The shepherd is appointed over the sheep. All who are placed in positions of influence are made especially responsible. II. THEIR . 1. Positive wrong-doing. (1) Self-seeking. The shepherds feed themselves instead of feeding the flock. They are mere hirelings, not true shepherds (John 10:13). All who undertake public office for the sake of private gain belong to this disgraceful category. It would be hypocritical to suppose that the shepherd should not consider his wages. But his fault is when he puts his profit above his duty. (2). Cruelty. The shepherds "kill them that are fed." They are worse than hirelings; they behave like robbers and wolves. So was it in the Middle Ages, when bishops preyed on their flocks. The same is true of all tyrannous governments under which rulers oppress the people for their own advantage. It applies to the use of power and influence for selfish advantage to the injury of others, as in making a living out of pernicious literature, etc. 2. Negative negligence. Looking after themselves, the wicked shepherds neglect their flock. (1) The flock is not fed. It is the duty of the preacher to feed Christ’s sheep (John 21:16). If he is making his own profit to the neglect of this duty the people may starve for lack of the bread of life. (2) The sick are not tended. Care for the sick sheep is an especial duty of the true shepherd. Sick souls need sympathy and help. The poor, the unfortunate, the sorrowful, the fallen, are all neglected by self-seeking leaders. (3) The sheep are scattered. There is no bond of union. The sheep do not listen to the voice of the bad shepherd. He forgets to call them, or does so in a listless, unattractive manner, or makes himself uninteresting to them, so that they will not respond. Bad leaders scatter the Church. (4) Wild beasts ravage the flock. David delivered his flock from a lion and a bear. "The good shepherd giveth his life for the sheep" (John 10:11). But the hireling fleeth at the sight of the wolf (John 10:13). With bad leaders men are a prey to evil and error. III. THEIR DOOM. 1. God’s opposition. "Behold, I am against the shepherds." They may be stronger than the sheep, but God is stronger than they are. Faithlessness in office provokes God’s great wrath. 2. Hopeless requirements. "I will require my flock at their hand." But it is lost! 3. Loss of office. The bad shepherds are dismissed. The unfaithful servant is deprived of his talent (Matthew 25:28). Disgrace, dismissal, ruin, are the punishments of unfaithful service. Ezekiel 34:11-13 Seeking lost sheep. I. THE SHEEP ARE LOST. Israel was scattered among the nations like sheep that have wandered from the fold and are lost in the wilderness. Souls have been scattered from their shelter and have wandered into distant places. Note some of the characteristics of the lost sheep. 1. They were originally in the fold. This refers to Jews rather than to heathen, to backsliding Christians, to children of Christian homes; but also in a general way to all, because all men begin life in innocent childhood not far from the besom of God. 2. They have gone into distant places. Israel was driven abroad locally; souls depart from their homes spiritually, (1) in thought, when the old beliefs are abandoned for the wilderness of doubt; (2) in life, when the old ways are left, and God and duty are neglected. Heaven then recedes into the background. 3. They were scattered. No bond of union remains. The flock, which was a unit, becomes broken, and there are now only separate sheep. Error and sin disintegrate society. 4. They were lost in darkness. The disaster happened "in the cloudy and dark day." The time of doubt, trouble, or temptation is one of danger. Then souls may be cast adrift for want of wise and tender shepherding. 5. They suffered through the neglect of the shepherds. The great sin is that of the faithless leaders. II. THEY ARE SOUGHT. The shepherds lost them; God seeks them. God himself desires that the lost should be restored. For he values them as the farmer values his flock. It is not a matter of indifference to God that souls should perish. He does not leave the sheep to come home, prepared to welcome them on their return; he seeks them. He does not only hold himself ready to welcome the returning penitent. He goes forth to seek him. The housewife sweeps the house to find her lost piece of silver (Luke 15:8). The father goes to meet the prodigal son (Luke 15:20). 1. God seeks by his providence. The movements of life should bring us back to God. 2. He seeks by his prophets. Ezekiel was seeking the lost sheep. The Bible is sent forth as God’s means of seeking the lost. So is all true preaching of the gospel. 3. He seeks by his Son. Christ came first to seek "the lost sheep of the house of Israel" (Matthew 15:24), and then all lost sheep. Christianity is a search for the lost. III. THEY ARE FOUND. "I will bring them out from the peoples," etc. When God finds a soul, he restores it. He may find it in the wilderness; if so, he will not leave it there. The shepherd may find his sheep buried in the snow; it may be hard to dig them out; he may even have to carry them home on his shoulders. If he is strong enough he will do this. God not only finds; he restores. 1. He brings the sheep home. Israel is restored to her own land. Souls are restored to their home in God. 2. He feeds them. They must be hungry in the wilderness, far from the green pastures. So "he feeds them upon the mountains of IsraeL" The father kills the fatted calf for his restored son. Christ gives his body as bread of life for his people. 3. He refreshes them. The sheep are led "by the rivers." They thirsted in the wilderness; now they can drink and live. God gives new life and peace to his restored children. Christ gives "living water" (John 4:10). When God finds a lost soul, that soul is safe—restored, fed, refreshed by his grace. The flock divided. When the flock is found it is not all treated alike. The rough, horned cattle are separated from the gentle, helpless sheep. Israel was not to be restored to prosperity as a nation without discrimination. God would judge between the different characters of exiles. Judgment of individuals is here referred to. I. GOD DEALS WITH AS WELL AS WITH NATIONS. As there are national sins, so there are national punishments, and also national mercies. The whole nation must in a measure participate in these things. But over and above such matters there is an individual treatment of separate men and women. No man is safe from trouble by belonging to a prosperous nation. God’s returning favor to a community may leave hardened rebellious souls still in the dark. II. GOD JUDGES THE MEMBERS OF . No man is safe just because he lives in Christendom, neither is any one safe because he is a member of any Church. There are rough, cruel animals in the flock, which are injurious to others, and unworthy of their privileges. In the final judgment the sheep will be separated from the goats (Matthew 25:32), and in dealing with Churches the same method of discrimination must be applied. Indeed, it is worse for one who is not a Christian to be enrolled in the membership of a Church, than for him to remain outside. His position is false and hypocritical. Moreover, his presence is injurious to the well-being of the worthy members. If the rough, horned animals were abroad in the wilderness, they would do little harm. The mischief arises when they are crowded together with the sheep in one fold. III. IT IS THE DUTY OD TO . Care should be taken as to who are entrusted with the highest privileges of Christian fellowship. It is easier not to encourage the unworthy to enter than to eject them after they have made themselves obnoxious to the community. Nothing can be more foolish than to enlarge the nominal roll of a Church by including doubtful names. A wise teacher has said, "It would be well if we had fewer Christians, and better ones." IV. THERE IS A WHICH BELONGS ONLY TO GOD. We can regulate the conditions of membership in organized societies. But we cannot really determine who are true members of Christ’s flock. Therefore, in excluding the apparently unfit from a Church, we cannot, we dare not, pretend to pronounce a sentence of excommunication upon them. Much less are we justified in forcibly stamping out heresy, schism, and, what is far worse, worldly and sinful professions of Christianity, by the rough treatment of persecution. Wheat and tares must both grow together until the harvest (Matthew 13:30). Then, indeed, God will judge. The great Fisherman will divide his own fish when he brings the net to land (Matthew 13:48). The one shepherd. In place of the many unworthy shepherds who have fattened themselves by spoiling the flock of Israel, God will now give his people one good Shepherd, reviving the royal line of David. The shepherd of Bethlehem had been a true protector of his people. He is to appear again in his great Descendant. No doubt Ezekiel’s contemporary readers would look for a restoration of the temporal monarchy, as Christ’s disciples looked for it (Acts 1:6). But such a restoration was never accomplished. The prophecy is fulfilled in a higher though an unexpected way by Christ as our good Shepherd. I. THE PERSON OF THE . "My servant David." Jesus Christ is the only person to whom these words can apply. Not only was he of the family of David; he realized to the full the ideal that David set forth in broken lights and failed to attain himself. He is the true David, the true Shepherd-King. Thus amid the sorrows of the exile, the disconsolate captives are cheered by a vision of the coming Christ, though as yet but vaguely and dimly discerned. We, with fuller knowledge, can turn from our disappointments and failures and find consolation in the Christ who has come and who is ever in our midst. Perhaps if the old shepherds had not been so unworthy, this wonderful prediction of the new Shepherd would not have been made. The disappointments of worldly confidence drive us to Christ. When earthly friends "fail or leave us," we need the true Friend who "sticketh closer than a brother." If Christian ministers have been unworthy, Christ abides faithful. Perhaps too much confidence was given to the human instruments; then the shock of discovering this to be misplaced may not be wholly hurtful; it may help the Church to look away from men and trust only in Christ. II. THE OF THE . He is set up by God. God sent Christ. It is God’s will that his scattered sheep should be restored. That was stated earlier (see verses 11, 12). Now we see how it is to be done. Christ is to be the new Shepherd who will seek and find the lost sheep. He comes to us thus with all the authority of his Father. He is called God’s "Servant"—a remarkable and unusual expression for the Messiah. This reminds us of "the Servant of the Lord" in the latter part of Isaiah. The name was recalled by St. Peter when preaching to the Jews (Acts 3:13). St. Paul tells us that in his great humiliation Christ took on him the form of a servant (Philippians 2:7). This agrees with the whole spirit of the life of our Lord, who came not to do his own will, but the will of him that sent him. It implies a rebuke of the bad shepherds, who had only pleased themselves and so neglected their Master’s interests. They were too proud to consider themselves servants. But the great Son of David is willing to be a Servant. III. THE WORK OF THE . 1. He rules the flock. He is "set over" the sheep. The shepherd has authority over the flock. They are required to follow him. He shuts them up in the fold at night. Christ is King, as the Greater David. He is appointed to rule his flock as the Shepherd and Bishop of souls. If we would profit by his care we must obey his voice. 2. He feeds the flock. They would starve in the wilderness. The shepherd can lead them into the green pastures. He can supply them with winter stores. Christ feeds his people with his own body and blood. 3. He saves the flock. Though not stated in this verse, and perhaps not directly following from the preceding verses, this is very prominent in our Lord’s own description of his work. By the sacrifice of his own life he saves his sheep (John 10:15). The favorite picture of the persecuted early Christians, on the walls of the catacombs at Rome, is perhaps the choicest of all representations of Christ—viz. the good Shepherd. A covenant of peace. I. THE MAKING OF THE . A covenant is an agreement between two parties. But in the case of covenants between God and man this agreement is not arrived at after the fashion of human bargaining, in which the two who are concerned meet on equal terms. The covenant is made by God and offered to man, by whom it has to be accepted in order that it may take effect. ’We meet with several successive covenants—with Adam, with Noah, with Abraham, with Israel in the Law. Jeremiah promises a new covenant (Jeremiah 31:31). A similar idea is here presented by Ezekiel. The old arrangement has broken down. For a time, the people of God are outlawed exiles, cut off from their ancient privileges, with little hope for the future. Now they are assured that God will not forsake them. It is impossible to renew the old covenant; but a new one shall be granted. God now approaches us in the gospel with that new covenant which Christ said was given in his blood (Luke 22:20). It was given to the world in the work of Christ. But it is ratified afresh with every soul that accepts its conditions—viz; repentance and faith in the Lord Jesus Christ (Acts 3:19, Acts 3:26). All who thus enter into it enjoy the privileges of God’s covenant mercies—mercies promised and assured to God’s people. II. THE OF THE . It is essentially a covenant of peace. Every covenant is intended to be of this character. It is to prevent misunderstandings, to define mutual relations, to harmonize reciprocal actions. It is, in fact, a sort of treaty; and treaties, as long as they are observed, are instruments of peace. But the new covenant is emphatically and in a very special manner one of peace. 1. It endorses the restoration of peace between God and man. Sin is a breach of the peace, pardon is the making of peace. The restored Jews were brought into relations of peace with God. Christ reconciles us to God. 2. It signalizes the establishment of peace between man and his fallow-man. Christ is our peace in regard to mutual human relations. He breaks down "the middle wall of partition" between Jew and Gentile (Ephesians 2:14). He brings peace on earth (Luke 2:14). 3. It is the outward evidence of internal peace. Christ gives peace to the soul. The covenant assures his people that this peace is sound and solid (John 14:27). III. THE FRUITS OF THE . The evil beasts are to depart and the people are to dwell safely in the open pastures and even sleep in the woods without danger. The departure of man is followed by an incursion of wild beasts. Lions came into the land when it was much depopulated by the Captivity. Then it would only be safe for people to live in close communities. At the present day we never see in Palestine those scattered farmhouses and cottages that give so much picturesqueness to rural England. The people all live in villages or towns. That must be a very safe condition of the country which would admit the manner of living described in our text. A similar condition spiritually is brought about under the new covenant of Christ. The wild beasts of haunting sins and prowling temptations are driven away. It is possible to enjoy a sense of freedom and security when under the protection of Christ. To plant one’s homestead in the midst of the pasturage, to be able to sleep out in the woods in the summer-time when at work far from home, would mean much comfort and happiness in a safe and settled community. Such a condition is typical of the citizen of the kingdom of heaven, and though certainly it is not yet fully enjoyed, it will be when the reign of Christ is perfectly established. Showers of blessing. The grateful rain in a semi-tropical country, that brings fruitfulness to the earth and refreshment to man and beast, is suggestive of the Divine grace that comes on parched and weary souls. I. SHOWERS OF ARE NEEDED. It is a sign of miserable deadness when any Church or soul can be satisfied to continue in the dull routine of formal service without receiving any refreshing Divine grace. The first awakening from such a condition of torpor must result in a great thirst of spirit. The need is indeed such that all might well feel it, viz.: 1. Individual souls. Each soul needs a blessing. It is sad to be on the margin of a shower, perhaps to receive some of the dust that precedes it, yet to have no droppings of its refreshing water. 2. Active servants of God. The preacher, the missionary, the Sunday school teacher, the Christian worker in all kinds of service, need, greatly need, showers of blessing (1) in their own hearts, to strengthen and cheer, to stimulate and rouse; (2) in their work. 3. The Church. Deadness seizes the Church without a Divine blessing. Worldliness, formalism, narrowness, selfishness, then degrade and corrupt it. The Church sadly needs a Divine benediction. 4. The world. All men need what few men seek—the grace and aid of God. The old weary earth thirsts and pines unconsciously for a new Pentecost. II. SHOWERS OF COME FROM HEAVEN. 1. Their source. This is above us. Showers fall from the clouds that sail far over our heads. We must look up for the blessing. Men put too much trust in the earth. The most fertile land, without rain, would be a Sahara Desert. The most capable and energetic human work needs grace from above. Paul plants, Apollos waters, and God gives the increase (1 Corinthians 3:6). 2. Their descent. The showers are formed in the clouds, but they do not remain there. It is disappointing to see black clouds gather in a season of drought, and then pass away without shedding a drop of rain. Showers are descending waters. Blessings are not only promised and retained in the treasury of heaven; they come down and water the earth. III. SHOWERS OF DESCEND IN . It would take long for men with watering-cart and hose to distribute the moisture that is spread over a wide area in an hour by one summer shower. God blesses richly and abundantly. His grace is widespread. Every root of grass in the meadow comes in for a share of the shower; every leaf in the forest is cleansed and refreshed. Moreover, the result is done with the utmost gentleness. It is a shower, not a flood. "He shall come down like rain upon the mown grass" (Psalms 72:6). IV. SHOWERS OF COME AT VARIOUS SEASONS. It is not always raining. Palestine had its former and its latter rain. Showers alternate with sunshine in our April weather. There are seasons of especial blessing. It may not be well for us to be always receiving the most stimulating kind of Divine grace. Nor is it possible for us to be perpetually cheered. Yet we can and should pray for blessing, and hail the cloud no bigger than a man’s hand as the promise of coming showers. V. SHOWERS OF ARE BY BEAUTY AND . How fair and fresh the earth looks after a spring shower! Then "the dainty flowers lift up their heads," the grass shines in its greenest hues, and the very ground is fragrant. The world, the Church, the soul of man, will wear a new beauty and gladness, and bring forth fruit to the glory of God, when heavenly showers of blessing have been received. Well may we pray for them with more than Elijah’s earnestness! A plantation of renown. Restored Israel is to be a plantation of renown. The Israel of God, the Church of Christ, may be considered as of the same character. I. THE CHURCH IS A DIVINE . 1. It is planted by God. A plantation is not a wild, primeval forest. It is a wood the trees of which have been carefully selected and set in the soil by the hands of men. God plants his people. (1) He originates the life of the soul. (2) He determines the position and sphere of individual activity. (3) He calls men into his Church. 2. It is a community. A plantation is not a single tree, nor is it the scattering of a few separate trees over the fields. It is a collection of plants. "God setteth the solitary in families" (Psalms 68:6). He has ordained domestic and social life. Christ founded the Church. Brotherly fellowship is a Divine ordinance. 3. It is carefully tended. The woodman visits the plantation, removing dead boughs, keeping the soil clean, destroying dangerous parasitic growths, etc. God does not leave his people alone. They are not like the neglected tropical forest, in which the wreck of the hurricane lies undisturbed and dead, and living trees are matted together with gigantic creepers and tangled with undergrowth; they are like a well-trimmed plantation. 4. It is expected to grow. A plantation in poor soil on a bleak hillside may be slow to thrive, and one on a hot sandy plain may even perish in drought. But healthy well-placed plants should grow from saplings till they become great trees. II. THE CHURCH IS A OF RENOWN. 1. There is renown in the planting of it. It is customary for a member of the royal family who visits a country place to be asked to plant a tree. If the request is complied with, the young tree is watched with peculiar care and ever after pointed out with interest. It is a plant of renown. Not only has the Church been planted by God; it has been planted at the cost of the sacrifice of Christ. This plantation has been watered with the blood of Christ. It has the renown of the great sacrifice of Divine love consummated on Calvary. 2. There is renown in the history of it. There are trees of historic interest. Such was the oak of Mature, sacred to the memory of Abraham. Englishmen have found a romantic interest in King Charles’s oak. Sherwood Forest is famous for Robin Hood and his merry men. The plantation of the Church has a very mixed history. The greatest trees are not always the most fruitful, and the greatest names in ecclesiastical history are not always those that deserve the highest honor. The public and official history of the Church is disgraced with many a deed of un-Christlike and worldly conduct. But the plantation as a whole, the general body of Christians, the quiet town and country congregations, have done a work of charity-enlightening, comforting, and saving—in all ages of Christendom. Here, rather than in her calendar of saints, the true renown of the Church is to be found, and this renown is the glory of Christ, whose body she is; so that her members must exclaim, "Not unto us, not unto us, but unto thy Name be the glory." 3. There is renown in the destiny of it. The Church has a great future before it. It goes forward to realize a grand idea. It has to win such a name as it dares not wear as yet. But even now, as the army shares the renown of its captain, the Church is honored in its Head, to whom God has given "a Name above every name." Ezekiel 34:30 The presence of God. I. GOD IS PRESENT WITH HIS PEOPLE. We know that he is everywhere on the desolate sea and the fair earth, in the high heavens and the dark regions of death (Psalms 139:1-24.). Therefore if any would desire to escape from his presence, this is impossible. How, then, can God be said to be in an especial manner present with his people? Spiritual presence is spiritual manifestation. God is more fully present where he more completely manifests his power and grace. 1. He is present in the hearts of his people. He dwells in the contrite and humble spirit (Isaiah 57:15). The Christian’s body is a "temple of the Holy Ghost" (1 Corinthians 6:19). God comes into especially close contact with those who are reconciled to him, and who open their hearts to receive his Spirit. 2. He is present in the lives of his people. He shapes their lives with his providential guidance, and watches over them with tender care, warding off danger and supplying wants. Even when they forget him in the slumbers of the night and during the busy distractions of the day, he neither sleeps nor neglects his people. Ever with them to guide and help and save, as he was with Israel in the pillar of cloud by day and the pillar of fire by night, God overshadows and surrounds his people with his fostering presence. II. GOD’S PEOPLE MAY HIS . The verse which suggests these reflections is somewhat like a frequent expression in the prophecies of Ezekiel. After denunciations of wrath and judgment against the heathen nations, the conclusion repeatedly arrived at is, "And they shall know that I am the Lord" (e.g. Ezekiel 30:25). In these cases the awful action of God in his wrath is to bring home to the heathen the fact of his existence and supremacy; but it is not said that they will know that God is with them. To Israel, however, this new thing is asserted. Israel will not merely know that God is the eternal Lord; she will know that God is present. This further knowledge belongs to Christians. They are not merely theists, who believe in the existence of God; they know his actual, living presence. It is not suggested that this knowledge is to be obtained by direct, mystical intuition; it is rather suggested that it is gathered from the experience of God’s goodness. Hagar recognized the presence of God when the angel addressed her (Genesis 16:13). Jacob perceived it on awakening from his dream (Genesis 28:16). The later Jews were to see it in their restoration from the Captivity. We are to acknowledge it in the experience of the Christian redemption. In this Christ will manifest himself to us as he does not unto the world (John 14:21, John 14:22). III. THE OF GOD’S IS BY THAT OF HIS OF HIS PEOPLE. "And that they, even the house of Israel, are my people." God is present with his people as their Owner. He comes to them to claim them. He visits his inheritance to take possession of it. When we perceive that God is with us we have to go further and acknowledge his relationship to us. It is much to acknowledge that we do not belong to ourselves, that we are God’s possession, bought with a great price, and valued by him as precious property is valued by its owner. God’s flock. Israel was formerly God’s flock. Christians are now God’s flock. I. ARE INTO A FLOCK. The wandering sheep are restored. They no longer roam at large over the mountains. They are gathered together. Man is naturally gregarious. Religion should deepen this characteristic by destroying selfishness and quickening the great social instinct, love. Thus Christ founded the Church idea. He recognized that he had many sheep that were not of the fold of Israel, or of his first community of disciples, and he prayed that they might all become one flock, even if they might not all be gathered into one fold. It may be impossible to restore the external unity of Christendom. At all events, this grand consummation seems at present to be far off, and some of those who profess to desire it most fervently do their worst to postpone it by their narrowness, bigotry, and serf-assertion. Certainly, if the dream is ever realized, it will not be by all sections of Christendom succumbing to the views and practices of any one party, but by a general agreement within large lines of liberty. Meanwhile, though we may not have one fold, we should be one flock. There should be a spirit of brotherhood among all Christians. The boundaries of folds do not convert sheep into wolves. The spiritual unity of Christendom may be accomplished in the spirit of charity and sympathy taking possession of the hearts of all Christians. II. ARE TENDED AS A FLOCK. The flock is under the care of a shepherd. God has "set up one Shepherd over" his flock (Ezekiel 34:23)—Christ, who cares for his sheep to the extent of giving his life for them. The flock of Christ is variously tended. 1. It is fed. God has not left his people in the wilderness, or, if they must traverse that barren region, he sends heavenly manna and gives water from the rock. 2. It is sheltered. The shepherd watches over the flock by night and drives off beasts of prey. Christ guards his people from harm and danger. 3. It is led. The shepherd leads his sheep by the still waters, and ultimately home to their fold. God led his people Israel "like a flock" (Psalms 77:20), till they had passed all the perils of the forty years’ wandering, crossed the Jordan, and taken possession of the Promised Land. Christ leads his people through life safely on towards the heavenly Canaan. III. Christians SHOULD BEHAVE AS A FLOCK. 1. They should follow the Shepherd. Christianity is walking in the footsteps of Christ (John 12:26). We cannot expect the grace of Christ if we wander from him. 2. The flock is the property of its Owner; it exists for his advantage. It is not to be supposed that we are to receive countless blessings and render no return in obedience. The supreme end of the Church is the glory of God, though this is attained in conjunction with its own highest welfare. 3. The sheep are foolish, weak, helpless creatures. The Shepherd is far greater than they. He deserves to be locked up to with trust, and followed obediently. In our ignorance, folly, and weakness we should trust and obey our good Shepherd, who is wiser and stronger than we, and whose will is supreme over our lives. BY J.R. THOMSON The human shepherds of the flock. It is a comparison as old, yes, older than literature, this of the people to a flock of sheep, and of their rulers, leaders, and spiritual instructors to the shepherds whose vocation it is to protect, care for, and feed them. Both in the Old and New Testament Scriptures we meet with passages in which unfaithful, careless, selfish, and grasping religious teachers and leaders are denounced as hirelings who have nothing of the true shepherd’s heart—no watchfulness, commiseration, and self-sacrifice. In the time of Ezekiel there were throe who, called to be pastors and reputed to be pastors, were nevertheless destitute of the pastoral character and habits. I. THEIR CONDUCT. This is very graphically and (after Ezekiel’s manner) with outspoken plainness described in these verses. 1. The shepherds’ neglect of the flock. They neither feed them upon suitable pastures, nor strengthen the weak, nor heal the sickly, nor recover the lost, nor deliver the defenseless sheep from the wild beasts of the field. On the contrary, they treat them with violence and with rigor. 2. The shepherds’ care for themselves. They use the flock merely for their own pleasure and advantage, eating of the flesh of the sheep, and clothing themselves with their wool. 3. The consequent condition of the flock. Neglected by their custodians, they are scattered, they wander upon every high hill, they fall a prey to the beasts of the field. In all these respects there is a parallel between the conduct of careless, hireling shepherds and the conduct of those in Israel who claimed to be the spiritual pastors of the people. These, whether priests or prophets by profession, simply used their position as a means towards their personal wealth, ease, pleasure, and aggrandizement. And no wonder that the sons of Israel, so neglected by those who should have made their highest welfare their care, were abandoned to every enemy, and sank into a state of degeneration, debasement, and hopelessness. II. THEIR . That such flagrant neglect, of duty could not pass unnoticed and unpunished may be presumed by the least thoughtful. Under the rule of a Governor of infinite justice, those placed in a position of eminence and of influence, if they neglect to fulfill the duties of their position, must surely be called to an exact account of their trust. The prophet tells us concerning the unfaithful shepherds that: 1. God is against them. He, whose help and countenance would have been vouchsafed had they honestly and earnestly set themselves to do the work which they professed to undertake, now sets himself against the unfaithful. 2. They are held responsible for the flock. "I will require," says God, "my sheep at their hand." 3. The custody of the flock is taken away from them. And at the same time, they are prevented from any more feeding themselves. It cannot be that the flock should be punished for wandering, and that the careless shepherds, through whose neglect they wandered, should be suffered to go free.—T. Ezekiel 34:11-16 The Divine Shepherd of the flock. What a marvelous contrast is here presented between the hireling and unfaithful shepherds who have presumptuously undertaken the care of God’s people, and the Lord God, who in his condescension assumes the pastoral office, and fulfils it with Divine qualifications and completeness! According to the beautiful and touching representation of this passage— I. THE LORD SEEKS HIS SHEEP WHEN LOST. They have gone astray, through willfulness on their part and through negligence on the part of the pretended shepherds. Bat the Divine Shepherd seeks and saves that which was lost, and, distant though they be, and in dangerous places, finds them out and lays his gracious hand upon them. II. THE LORD HIS SHEEP FROM THE POWER OF THEIR ENEMIES. They have their enemies, and they have fallen into their enemies’ hands. From such peril One only can save; and the Lord rescues them and, in the exercise of his pity and his power, sets them free from bondage and oppression. III. THE LORD THEM TO THE FOLD OF SAFETY AND OF PEACE. Even as Jehovah brought back the exiles from the East into the land of their fathers, so does the good Shepherd and Bishop of souls ever restore the penitent and believing to the welcome of his gracious heart, and to the fellowship of his rejoicing Church, to go no more out. IV. THE LORD FEEDS THEM IN THE OF HIS GRACE. The language of this passage is upon this point very full, rich, and reassuring. The good Shepherd declares, "I will feed them upon the mountains of Israel, by the water-courses; I will feed them upon good pasture, and on fat pasture shall they feed upon the mountains of Israel." We may understand by this all the provision which the wisdom and loving-kindness of God have made for the wants and the welfare of his redeemed—the truth of his Word, the blessings of his sacraments, the fellowship of his saints. V. THE LORD HEALS THEM FROM ALL THEIR AND . "I will bind up that which was broken, and strengthen that which was sick." He healeth all our diseases. His hand applies the remedy, administers the medicine, restores the broken health of the soul. No necessity is uncared for; no ill fails to meet his sympathy; no weakly, tender lamb of his flock shall perish through neglect. "He shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that give suck." . These representations of Divine pity and tenderness are amply fulfilled in the gospel of our Lord and Savior Jesus Christ. In his own discourses he set forth his mission under the similitude of the faithful, devoted shepherd. He laid down his life for the sheep. The apostles felt the justice and the beauty of the similitude. And upon the early Christians generally it made a profound impression; in their works of art they delighted to picture Jesus as the good shepherd.—T. Ezekiel 34:23, Ezekiel 34:24 A pastor and a prince. Christians cannot fail to recognize the Messianic reference of this portion of prophecy. The language employed not only exactly depicts him who is "Immanuel, God with us;" it is so exalted that it is not possible to refer it to any inferior being, to any under-shepherd of the flock, any overseer and ruler in the Church subject to human infirmities and failings. I. THE SOLE OF CHRIST OVER THE FLOCK. The "one Shepherd," God’s "servant David," who can this be but Christ? For he is the Head of the new humanity, who has made both one. "There shall be one flock and one Shepherd." This is no other than the one Mediator between God and man, the Man Christ Jesus. II. THE DEATH OF CHRIST FOR HIS FLOCK. Christ’s people are a purchased possession; he laid down his life for the sheep. Thus he proved his love; thus he accomplished the gracious purposes of his Father; thus he effected the deliverance of his ransomed ones from the power of the enemy. All that the Savior does for his people is comprehended in and follows from his identification of himself with them in his incarnation and sacrifice. III. THE SWAY OF CHRIST OVER HIS FLOCK. God’s servant is appointed to be, not only the pastor, but the prince, of the redeemed. His rule is marked by justice and equity, and at the same time by benignity and compassion. He is the Prince of righteousness and the Prince of peace. His dominion shall be universal—"from sea to sea, and from the river unto the ends of the earth." His dominion shall be imperishable—from one generation to another, "and of the increase of his government there shall be no end." . These representations of Christ summon all the members of his flock to accept with gratitude his pastoral provision and care; and to submit with cheerfulness to his just and gracious rule.—T. The promise of blessing. By general consent this promise is referred to the time of the new covenant, to the coming of Christ for man’s salvation, and the outpouring of the Holy Spirit upon the Church. I. SHOWERS OF . As the rain waters the earth, and turns barrenness into fruitfulness, so the provision of Divine grace transforms this humanity from a wilderness of sin into a Paradise of God. 1. The need of such blessing is apparent from the spiritual barrenness which prevails where it is not bestowed. 2. The source of such blessing is implied in this language; for as the showers come from the clouds of the sky, so the Spirit descends from the presence, the heaven of God. 3. The time of such blessing is indicated as appointed by supreme wisdom; the shower comes "in its season," and the promise of the Father was given in the Father’s good time. 4. The abundance of such blessing. God’s spiritual favors come to his people, not in drops, but in showers, such as are fitted to refresh the parched and thirsty land. 5. The effects of such blessing are life and fertility. The wilderness and the solitary place are made glad, and the desert rejoices and blossoms as the rose. Spiritual growth and fruit are the blessed result of showers of Divine mercy. II. ABIDING SCENES OF . By the "hill" of God must be understood the Church of God, which he ever visits, refreshes, and vivifies by the dews and showers of his pity and loving-kindness. The Church, because the object of Divine favor and the depository of Divine truth and power, becomes and remains the agent of untold benefits to the world around. It receives blessing from heaven; it communicates blessing to earth. The heaven above is never as brass intercepting and restraining blessing; it is as the clouds distilling and diffusing blessing. And the rills are never dry which convey the blessing of God from the Church to fertilize a thirsty and barren world.—T. The peace and welfare of the Church. So much of this book of prophecy is occupied with denunciation and with pictures of destruction and desolation, that a passage like this is grateful and welcome, as a relief and contrast to much of what has gore before. The-prophet was evidently inspired to look into the far future, and to see visions of happiness and of glory which exalted and delighted his spirit. He was taught that the God of infinite compassion has counsels of salvation for sinful men, and plans of felicity for the ransomed Church. Some of the elements of blessedness, assured by God’s faithfulness and mercy to his people, are pictured in these beautiful and encouraging verses. I. , SECURED BY THE OF GOD’S MERCY AND LOVING-. This is figuratively represented by the promise, "The tree of the field shall yield its fruit, and the earth shall yield her increase." The Church is a garden, a vineyard, a forest; when it flourishes, it puts forth signs of vigorous life, and it is fruitful abundantly. The vitality of the Church expresses itself in its praises, thankgivings, and prayers, in its unity and brotherly love, in its deeds of justice and purity, in its benevolent and self-denying efforts for the good of the world. II. AND LIBERTY, SECURED BY THE OF GOD’S MIGHT. The Lord "broke the bars of their yoke, and delivered them out of the hands of those who made bondmen of them." "Where the Spirit of the Lord is, there is liberty." It is his office to set God’s people free from thraldom to error and to sin, and to make them God’s freedmen, to introduce them into the glorious liberty of the sons of God. The promise must have had a special significance and sweetness for those who, like Ezekiel and his companions, were captives and exiles in a foreign land, and subject to the authority of strangers. Its spiritual meaning is comprehended and appreciated by all Christ’s ransomed ones who are set free, his banished ones for whose return he has devised effectual means. III. THROUGH GOD’S . In a less settled state of society than our own, the literal meaning of the promise must have been peculiarly welcome: "They shall no more be a prey to the heathen, neither shall the beasts of the field devour them; but they shall dwell securely, and none shall make them afraid." The Church of Christ is secure as the fold of God’s flock, the fortress of God’s warriors, the home of God’s children. The powers of earth and of hell are strong, but the power of Heaven is mightier, and this power is pledged for the guardianship and safety of the people of Christ. The power of Divine providence controls all outward events. The power of the Divine Spirit within checks every rising fear. "Fear not," says the Almighty Guardian and Helper, "fear not: I am with you!"—T. BY J.D. DAVIES Ezekiel 34:1-16 God’s verdict upon self-serving rulers. The disasters that overtook the land and the people of Israel were largely due to the misdeeds of their rulers. The people in olden time were more easily led by their sovereign than they are now. The ability to read, combined with the free use of printed literature, has stimulated the power to think, and this has led to self-reliance, independence, and freedom. But in Ezekiel’s day a dearth of literature made the people largely dependent on priests and rulers. The self-will of Rehoboam was the initial downward step to civic strife and national ruin. Rehoboam and his successors never learned the lesson that a ruler is a shepherd, that he is entrusted with the welfare of a nation, that he is appointed to live for the people, and not to expect that the people shall live for him. This is a wholesome lesson for all kings and magistrates. They are expected to care for every interest in the commonwealth. I. GOD’S OF A RULER’S DUTY. A ruler, whether supreme or subordinate, is required by God to act as a shepherd. He is ordained to this office (at least theoretically) on the ground of superior knowledge, skill, and fitness to govern. God’s intention is that the personal endowments of one shall be employed for the welfare of the many. The design in erecting the kingly office is not that everything in the state shall contribute to the pomp and magnificence of the king, but contrariwise, that the king shall devote his talents and energies to the well-being of his weakest subjects. The public health must be his care. Measures for alleviating and uprooting disease must originate at the palace. The education of the young, the development of mental. resources, the dissemination of all useful knowledge, form part of the monarch’s duty. The sanitation of the people’s dwellings is a more royal service than leading battalions on the battle-field. Whatever increases mutual concord, industry, virtue, wealth, morality, and religion demands the king’s attention. And what is true respecting a king is true (in its measure) respecting every meaner magistrate and officer of state. Every man who fills an office of rule is a shepherd, under obligation to safeguard the interests of the people. Such is the doctrine taught by God. II. GOD’S OF A RULER’S SELF-. Every occupant of a throne acts in the stead of God. He is a delegate of the Most High. Therefore it is his duty to imitate the rule of God—to act as God acts. Inasmuch as God cares equally for all the members in his family, for the obscure and the weak, as well as for the rich and the strong, it becomes earthly monarchs to do likewise. Every neglect of the well-being of subjects is noted down by God. The cry of the oppressed toilers enters the ears of the Lord of hosts. In God’s esteem kingly condescension is a nobler quality than animal courage. It is better every way to enlarge a people’s virtue than to enlarge the boundaries of empire. God notes down carefully each royal delinquency. III. GOD’S MODES OF A RULER’S . 1. Removal from office. "I will cause them to cease from feeding the fleck." Defeat upon the battle-field, dethronement, loss of regal power, early death,—these are among the modes of chastisement God employs. So many are the plans for vindicating himself which are available to him, that he seldom employs the same mode of chastisement in two separate instances. What are often deemed common disasters are forthputtings of the chastising rod. 2. Arraignment at the bar of God. "I will require my flock at their hand." Kings, as well as private persons, must give a faithful account of life. Kings are usually here the objects of envy; but when we include in our survey the eternal future, envy may well cease. Every place of honor is a place of responsibility. Kings may recognize on earth no superior authority, yet they too are under law, and must in due time "give an account of their stewardship." The day of audit draws on apace. IV. GOD’S FOR THE FLOCK. "I, even I, will both search my sheep, and seek them out." The political and imperial events of Asia in Ezekiel’s day were dominated by the superior will of Jehovah, and the political events of every empire are under the same jurisdiction. All valuable reward comes from the favor of God; all real punishment is from his hand. 1. Return from exile is promised. They shall dwell in their own land. Every man has naturally an attachment to the land of his fathers, and removal means weakness and loss to the social fabric. Under God’s rule this banishment shall be reversed. 2. Prosperity is pledged. "I will feed them in a good pasture." Agriculture shall again prosper under the aegis of righteous government. Security of person and property is the vital breath of industry. Fields and gardens shall smile with beauty under the sunshine of Divine favor. 3. Perfect protection is assured. "I will cause them to lie down." No harsh noise of invasion shall disturb them. They shall be far removed from all disquietude beneath Jehovah’s wing. Their munitions of granite are the words of the Omnipotent. The power that supports the heavens is their defense. 4. Gracious care of the suffering is announced. This was a new thing in Ezekiel’s day. In such stormy times the weak and diseased were counted a burden. This conduct is emphatically God-like. For God takes a special pleasure in conveying sympathy and succor to his suffering ones. "In all their affliction he is afflicted." 5. Here is intimation also of moral recovery for the lost and the guilty. "I will seek that which was lost." He who cares for men’s temporal interests cares infinitely more for their soul’s health and joy. The gladness that rolls through heaven when a sinner turns is gladness that originates with God. He delights to reclaim a wayward lamb. His patience and tenderness are most of all conspicuous in dealing with rebels. His greatness hath made many great.—D. Ezekiel 34:17-22 Social oppressions. The wisest men detect only some of the evils that blemish a nation; they are blind to more secret delinquencies. The Almighty Ruler detects every hidden iniquity, nor will he spare any form of sin. I. OBSERVE THE OF . The first part of the chapter reveals God’s judgment upon evil rulers now is brought to light the wrong-doing of men in private and unofficial stations. The sins of pride and violence soon filter down from magnates to merchants, from princes to peasants. Vice is more contagious than any bodily disease we are familiar with. As children easily learn to imitate the words and ways of parents, so men in inferior stations copy the deeds of those immediately above them. As thistle-down bears an abundant crop of seed, so do also most kinds of sin. II. MARK THE EVIL AND BITTER FRUITS OF . Selfishness is the prolific mother of a thousand sins. In a ruler selfishness becomes as a scourge of scorpions to the people, and makes the man a monster; in a private person it works a world of minor mischiefs. In any form it is a malignant and despicable thing. As night casts its black shadow over every scene of natural beauty, so selfishness blights and disfigures every relationship between man and man. 1. Here are acts of malevolence. The rich and the strong eared only for themselves. Self-aggrandizement in them had grown into ill will for their neighbors. National calamity, which ought to have brought them nearer to each other for mutual help, had generated a malevolent temper. 2. This ill will led to acts of wanton destructiveness. Such portions of agricultural produce as they could not use themselves they destroyed, so that their poorer neighbors might be reduced to yet direr straits. Never was the fable of the dog in the manger more literally realized. Landlords who destroy cottages in order to drive out the poor from the parish, walk in these men’s shoos. 3. Acts of personal cruelty. "They pushed the diseased with their horns until they had scattered them." The horns were weapons provided by God for their defense against their foes, and it was a strange abuse of God’s kindness to use these weapons for the injury of their suffering fellows. Every form of disease is a mute, pathetic appeal to our better nature for sympathy and help. We do ourselves a lasting injury when we refuse assistance. We turn the natural milk of human kindness into gall. Men are members of one social organism; and in injuring each other they injure themselves. The culture of benevolence is a primary duty—a fountain of joy. 4. Self-blindness. To these self-indulgent men "it seemed a small thing" to treat their weaker and suffering brethren thus. Yet it was a very mountain of wickedness. A selfish eye looks through the wrong end of the telescope, and sees real objects greatly minimized. By-and-by their eyes will be opened. By-and-by the mist of appearances will vanish, and all human actions will be revealed in naked reality. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Ezekiel 35:1 Moreover the word of the Lord came unto me, saying. As no date is given, the present oracle, extending to the close of Eze 36:15, may be assumed to have been communicated to and delivered by the prophet in immediate succession to the foregoing, with which it has also an intimate connection. Having announced the future restoration of Israel, as Jehovah’s flock, to her own land under the leadership of Jehovah’s servant David, who should feed them like a shepherd and rule them like a prince (Ezekiel 34:13, Ezekiel 34:23, Ezekiel 34:24), the prophet proceeds to contemplate the existing hindrance to this return in the occupation of Palestine by the Edomites, who had probably been allowed by the Chaldeans to take possession of it in payment of services rendered by them against Judah in the siege of Jerusalem—to predict the entire removal of this hindrance. (Ezekiel 36:1-15), and to administer to Israel the comfort which, as a consequence, would ensue (Ezekiel 36:1-15). Ezekiel 35:2 Set thy face against Mount Seir. The mountainous are in between the Dead Sea and the Elanitic Gulf, which formed the original settlement of Esau and his descendants (Genesis 36:9), is here put for the land of Edom, as the land in turn stands for its people (Ezekiel 25:8). Although already the prophet has pronounced a threatening doom against Edom (Ezekiel 25:12-14), he once more directs against, it the judgments of Heaven, on this occasion viewing it as the representative of all those hostile world-powers which from the first had been opposed to Israel as the theocratic nation, and which even then, by their antagonism, hindered her return (cf. Isaiah 63:1-8). Ezekiel 35:3 Behold, O Mount Seir, I am against thee (cf. Ezekiel 5:8; Ezekiel 13:8; and contrast Ezekiel 36:9), and I will stretch out mine hand against thee (cf. Ezekiel 6:14; Ezekiel 14:9, Ezekiel 14:13; Ezekiel 25:7, 19; and Exodus 7:5), and I will make thee most desolate; literally, a desolation and an astonishment (cf. Ezekiel 35:7). Against the mountains of Israel had been denounced a similar fate, which the idolatrous remnant that lingered in the laud after the Captivity had commenced began to experience (Ezekiel 33:28, Ezekiel 33:29). The doom, however, connected with the day of Israel’s return was to fall upon Edom, whose cities should be emptied of their inhabitants and whose fields should be cursed with barrenness (Ezekiel 25:13; Obadiah 1:8, Obadiah 1:10). Ezekiel 35:4 They shall know that I am Jehovah. By this expressive formula Ezekiel intimates the moral effect which should be produced upon the nations of the earth, whether by beholding or by experiencing the Divine judgments (Ezekiel 6:7, Ezekiel 6:13; Ezekiel 7:4, Ezekiel 7:9; Ezekiel 11:10, Ezekiel 11:12; Ezekiel 13:9, Ezekiel 13:14, Ezekiel 13:21, Ezekiel 13:23; Ezekiel 14:8; Ezekiel 15:7, et passim; cf. Exodus 6:7; Exodus 7:1-25:50 17; Exodus 29:46; Exodus 31:13; all of which passages belong to Wellhausen’s grundschrift, which it is supposed had no existence in the time of Ezekiel). Ezekiel 35:5 Because thou hast had a perpetual hatred; literally, hatred of old, or eternal enmity (cf. Ezekiel 25:15). This was the first of the two specific grounds upon which Eden should feel the stroke of Divine vengeance. Edom had been Israel’s hereditary foe from the days of Esau and Jacob (Genesis 25:22, sqq.; and Genesis 27:37) downwards. Inspired with unappeasable wrath (Amos 1:11), during the period of the wandering he had refused Israel, "his brother," a passage through his territory (Numbers 20:14-21; Judges 11:17), and in the days of Jehoshaphat had combined with Ammon and Moab to invade Judah (2 Chronicles 20:10, 2 Chronicles 20:11; cf. Psalms 83:1-8). His relentless antipathy to Israel culminated, according to Ezekiel (cf. Obadiah 1:13), in the last days of Jerusalem, in the time of her calamity, when Nebuchadnezzar’s armies encompassed her walls, in the time that her iniquity had an end; or, in the time of the iniquity of the end (Revised Version); meaning, according to Keil, "the time of Judah’s final transgression;" or, according to Dr. Currey, in the ’Speaker’s Commentary,’ the time when the capture of the city put an end to her iniquity; but, with more probability, according to Hengstenberg, Plumptre, and others, the time of that iniquity which brought on her end (comp. Ezekiel 21:29). Ewald translates, "at the time of her extremest punishment," taking avon in the sense of punishment—a rendering the Revisers have placed in the margin. Then, according to Obadiah (Obadiah 1:11-14), the Edomites had not only stood coolly by, but malevolently exulted when they beheld Jerusalem besieged by the Babylonian warriors; and not only joined with the foreign invaders in the sacking of the city, but occupied its gates and guarded the roads leading into the country, so as to prevent the escape of any of the wretched inhabitants, and even hewed down with the sword such fugitives as they were not able to save alive and deliver up to captivity. To this Ezekiel refers when he accuses Edom of having shed the blood of the children of Israel by the fores of the sword; literally, of having poured the children of Israel upon the hands of the sword; i.e. of having delivered them up to the sword (cf. Psalms 63:11; Jeremiah 18:21). Ezekiel 35:6 I will prepare thee unto blood. This peculiar expression was probably selected because of the suggestion of the name Edom ("red") contained in the term dam ("blood")—though Smend doubts this—and designed to intimate that Edom’s name would eventually be verified in Edom’s fate. And blood shall pursue thee. "As blood-guiltiness invariably pursues a murderer, cries for vengeance, and delivers him up to punishment" (Havernick), so should blood follow in the steps of Edom. The translation of Ewald, who reads מַעַשְׂךָ instead of אֶעֶשְׂךָ, "And because thy inclination is after blood, therefore blood shall pursue thee," is hardly an improvement, and is besides unnecessary. Sith thou hast not hated blood. So render Ewald, Keil, Kliefoth, Havernick, Schroder, Plumptre, and the Revised Version, meaning that Edom had loved bloodshed. Kimchi, Hitzig, Hengstenberg, Smend, and Fairbairn regard אִם־לֹא as a particle of strong affirmation, equivalent to "forsooth," "verily," and understand the prophet to say that ’Edom had hated blood. As to the precise import of this rendering, diversity of sentiment prevails. Some, with Theodoret, explain "blood" as an allusion to the blood-relationship of Esau and Jacob, Edom and Israel, and hold the charge to be that Edom had hated his "brother" Israel. Others, with Hengstenberg, take the blood Edom hated to be the blood he had shed. Hitzig and Fairbairn suppose the sense to be that Edom hated the idea of his own blood being shed. Even—better, therefore (Revised Version)—blood shall pursue thee. A parallel to this expression is supplied by Deuteronomy 28:22, Deuteronomy 28:45. According to the first or commonly accepted exposition of the preceding clause, the sense is that Edom would ultimately fall beneath the great law of retribution, and reap as she had sown—blood for blood; according to the second, the allusion is to the fact that what Edom now most dreaded, the shedding of his own blood, would be that which should ultimately overtake him (cf. Ezekiel 11:8; Job 3:25). Ezekiel 35:7 Thus will I make Mount Seir most desolate; literally, desolation and a desolation (שְׁמֲמָּה וּשְׁמָמָה); or, as in the Revised Version, an astonishment and a desolation; changing שְׁמֲמַה into מְשַׁמָּה, for which, however, there is no sufficient warrant. And I will out off … him that passeth out (or, through) and him that returneth. No more should traders or travelers pass through the land of Edom or go to and return from it (cf. Ezekiel 33:28; Zechariah 7:1-14:15; Zechariah 9:8, Zechariah 9:10). Ezekiel 35:8 And I will fill his mountains with his slain; literally, pierced through; hence mortally wounded. Then Edom’s desolation would result from an exterminating war, which should fill its hills, valleys, and rivers, or rather, water-courses, with slaughtered men (cf. Ezekiel 31:12; Ezekiel 32:5). The physical features of Edom here specified by the prophet have often been attested by travelers. "Idumea embraces a section of a broad mountain range, extending in breadth from the valley of the Arabah to the desert plateau of Arabia. The ravines which intersect these sandstone mountains are very remarkable. Take them as a whole, there is nothing like them in the world, especially those near Petra. The deep valleys and the little terraces along the mountain-sides, and the broad downs upon their summits, are covered with rich soil, in which trees, shrubs, and flowers grow luxuriantly" (Porter, in Kitto’s ’Cyclopaedia,’ art. "Idumea"). Ezekiel 35:9 Thy cities shall not return, as in Ezekiel 16:55 (Authorized Version after the Keri); or, shall not be inhabited, as in Ezekiel 26:20; Ezekiel 29:11; Ezekiel 36:33 (LXX. and Revised Version, both of which follow the Chethib). Hengstenberg’s translation, "Thy cities shall not sit," but lie prostrate, is not extremely happy. Ezekiel 35:10 Because thou hast said. The second ground of Edom’s punishment lay in this, that she had presumptuously as well as confidently exclaimed, not concerning Idumea and Judah, as Jerome conjectured, but concerning Israel and Judah when she saw them stripped of their inhabitants, These two nations and these two countries shall be mine, and we will possess it; "it" meaning either the region over which the two countries extended, or, as Schroder suggests, Jerusalem their common capital (see Ezekiel 36:2; and comp. Psalms 83:4-12). And what constituted the gravamen of Edom’s offense was that she had so spoken, whereas (or, though) the Lord was there. It is not necessary, with the LXX. and Kliefoth, to read "is there," to guard against the supposition that Ezekiel designed to suggest that, though Jehovah had formerly been in the land, he was there no longer. But, in point of fact, Jehovah had for a time withdrawn his visible presence from the temple and the city (see Ezekiel 10:18; Ezekiel 11:22, Ezekiel 11:23), though he had by no means renounced his right to the land; and Edom’s error lay in not regarding this, but in acting as if Jehovah had departed from Israel for ever (Havernick); or (better, "and") in thinking he could appropriate to himself what really belonged to Jehovah, viz. the territory out of which Israel and Judah had been cast (Hengstenberg). Ezekiel 35:11-13 I will make myself known among them—Israel and Judah; not to thee (LXX; Hitzig, Ewald)—when I have judged thee. Edom’s wickedness should be requited by his being made to suffer the indignities he designed to heap on Israel. In him the lextalionis should have full sway. Edom’s misconception as to Jehovah’s relation to the land and people should be corrected when Jehovah should rise up in judgment against him. Those judgments should in the first instance be a revelation to Israel and Judah, who should discern therefrom that they had not been utterly abandoned by Jehovah (Ezekiel 35:11; cf. Ezekiel 20:5); and in the second instance should open Edom’s eyes to perceive that Jehovah had been a silent listener to all the blasphemies she had uttered against the mountains of Israel (Ezekiel 35:12), and had reckoned these as blasphemies uttered against himself (Ezekiel 35:13). Ezekiel 35:14 When the whole earth rejoiceth, I will make thee desolate. By "the whole earth," Fairbairn, Haverniek, and Schroder understand "the whole land of Edom." In this ease the sense is that, as the whole land of Edom had previously exulted with joy, so should it in the future be made completely desolate. Ewald, Hengstenberg, Keil, Kliefoth, Smend, and Plumptre, however, more correctly interpret the phrase as signifying the whole human race, with the exception of Edom. Accordingly, the thought seems to be, not that of Ewald and Smend, that Jehovah would make Edom’s devastation a sport or comedy (freudespiel) to the whole world; or that of Kliefoth and Hitzig, that God would make Edom desolate, whilst all the earth rejoiced over her downfall; but that of Keil, Plumptre, and others, that just as Jehovah was preparing for the whole earth of redeemed humanity a glorious future of joy, so certainly would Edom and all whom Edom represented be excluded from participation in that joy. Ezekiel 35:15 As thou didst rejoice. כִי is here a particle of comparison; and the import of the passage is that precisely as Edom exulted over the desolation of Israel’s inheritance, so would Jehovah cause others to rejoice over the downfall and desolation of Edom. All Idumea. Instead of this Greek term, the Revised Version properly substitutes the usual word Edom. Note: That the prediction here uttered concerning Edom received literal fulfillment, the following extract relative to the present state of the country will show: "Idumea, once so rich in flocks, so strong in its fortresses and rock-hewn cities, so extensive in its commercial relations, so renowned for the architectural splendor of its palaces, is now a deserted and desolate wilderness. Its whole population is contained in some three or four miserable villages. No merchant would now dare to enter its borders; its highways are untrodden, its cities are all in ruins" (J.L. Porter, in Kitto’s ’Cyclopaedia,’ art. "Idumea"). Ezekiel 35:1-4 The desolation of Mount Seir. I. AN AFTER-THOUGHT OF . This is a distressing and disappointing passage. We seemed to have done with the weary recital of successive judgments against the several heathen nations. Passing from these painful scenes, we had come to the cheerful picture of the restoration of Israel. Now that picture is rudely torn, and a description of the desolation of Mount Seir inserted in the midst of it. The darkness of this unexpected scene of judgment is the more appalling inasmuch as it is in startling contrast with the preceding and the succeeding brightness of Israel’s restoration. This looks like an after-thought of judgment. It is as though Edom, the nation typified by Mount Seir, had been forgotten until suddenly, by an unlucky chance, she came into mind, and then without delay the thread of joyous prophecy is broken and her doom is ruthlessly pronounced. At all events, the solitary and peculiar position of the prophecy against Edom gives to it a striking significance. 1. No impenitent sinners can be always overlooked. There are no exceptions to the law of retribution. "Whatsoever a man soweth, that shall he also reap," is a principle of universal application. No single soul can by any rare good fortune ultimately escape from it. 2. God’s forbearance does not destroy his justice. He may wait long. But if the soul is finally impenitent, he will surely smite. 3. The goodness of God does not abolish his wrath against sin. Even when the mercy is most fully displayed, this wrath is also seen. II. THE DOOM OF THOSE WHO ARE NOT FAR FROM THE KINGDOM. There was one reason why Edom should receive exceptional treatment. She was not only a near neighbor to Israel, she was a blood-relation. Her people were the descendants of Esau, the brother of Jacob. Though a foreign nation, her cousinly relationship with Israel was like that of America with England. She could reckon two—the two best—of the patriarchs as her ancestors. Like Israel, she was descended from Abraham and Isaac. Might not she, then, expect the blessings of the patriarchs? Esau had begged for a blessing with bitter tears, and he had received one, but not the best blessing (Genesis 27:38-40). The young man whom Christ loved was "not far from the kingdom of God" (Mark 12:34). Yet for all we know, he did not enter it. The members of Christians families are favored with great religious privileges. It is much to be able to claim godly ancestors. But these advantages will not serve as substitutes for personal piety. Nay, they will make the guilt of godlessness the greater. We may be like Edom, very near to Israel, yet like Edom we may be cast aside and lost, if we have not really entered ourselves into the Divine covenant. III. THE OF HATRED. Edom was accused of "perpetual hatred" (Ezekiel 35:5)—a hatred which perhaps sprang from original jealousy, still one that had been long cherished. As love is the fulfilling of the Law, so hatred is the most effectual breaking of it. It is hatred that brings war and misery on mankind. This is constituted out of the very venom of hell. It cannot be allowed to remain unchecked. If it is not abandoned and repented of, its curses must come home to roost, and they who harbor it must suffer its doom. So long as a man cherishes hatred in his heart towards a single fellow-creature, he cannot be accepted by God (1 John 4:20). The end of iniquity. I. MUST HAVE AN END. God will not permit it to run on forever unchecked and unpunished. The sinner has a long leash, but it is not interminable. God steps in at length and puts a stop to the awful succession of wicked deeds. Wicked cities and nations have had their end. So must it be with sinful lives. II. THE NATURAL END OF IS DEATH. Sin is the great destroyer. It is a raging fire which will ultimately fade away into dull ashes by consuming all the fuel on which it feeds. The sinner is a suicide. His evil is a slow but sure poison, that eats out the very fiber of his soul. This awful fate does not come on with a sudden shock so that men can be roused by its approach. It is like a creeping paralysis, and its insidious advent is least readily recognized by the very persons in whose experience it is taking place. III. MAY HAVE AN END IN . There is an alternative. We are not bound to let the sin run through all its fatal course to the final silence and desolation. We must end the sin or it will end us; but the former may be done. The warnings of the fatal consequences of sin are set before us for the express purpose of urging us to cast off the deadly thing before it has completed its awful work. IV. CHRIST HAS COME TO PUT AN END TO . He works in common with the fundamental moral law in regard to the ending of sin. No lawgiver could be more stern in the denunciation of sin than the gracious Savior. He gave it no quarter. From the first he declared himself its deadly enemy. He came "to destroy the works of the devil" (1 John 3:8). There is no shadow of excuse for the notion that we can find in Christ a shelter from the rigorous requirements of morality, so that we need not be so strictly righteous if we are Christians, as we should need to be it we were not. Christ expects a higher righteousness than that of the Law. (Matthew 5:20) But when we perceive that our sin is our utter undoing, we are prepared to welcome Christ as cur Savior from this chiefly. V. IT IS WELL TO THE END OF . It has not yet arrived. All is now calm and apparently prosperous. We may say that there is time enough to consider the evil day. But the end may come before we expect it. Its slow and gradual approach leads to our failing to perceive how near it may be. Then the nearer it is the more difficult is it for us to draw back. The descent becomes more steep as it approaches the precipice; the rapids grow swifter as they near the falls; the poison more effectually pervades the system as death comes on. The longer we postpone repentance, the harder it is to repent. But apart from such thoughts of warning, sin that leads to so awful an issue should be accounted hateful in itself. Its present vile character is revealed by its end. With such fruit the plant must be odious. A miscalculation. Edom had taken for granted that she, in conjunction with the allied nations, no doubt, would be able to seize the territories of Israel and Judah. She had calculated her resources and matched her strength against those of her foes. But she had forgotten one essential element in the reckoning—she had failed to take any account of the presence of God. This was a fatal blunder, and it upset the whole scheme. It is very common for people to discuss their prospects with the same mistake in their minds. Worldly reasoning that ignores God is not only irreligious; it is false and foolish. Irreligious thought is bad logic. I. A SELFISH GREED. Edom covets the fair and fruitful land of Israel. This is the common spirit of national plunder. It is the spirit of the veiled warfare of commerce. Men and nations hunger after their neighbors’ property. All selfish persons are robbers at heart, though many are restrained by prudential considerations from carrying out their evil desires. Now, the prevalence of this selfish greed gives a very ugly look to the world, and suggests the thought that the weak must be the prey of the strong. It is only when we can look above the scramble for wealth that we can discern the play of higher influences on man’s history and destiny. II. A NARROW VIEW. Edom sees the weakness of Israel clearly enough; and she makes no mistake in estimating the strength of herself and her allies. But she confines her view to these local and earthly facts. Here is the limitation of all worldliness. Men of the world are keen and clear-headed. They see distinctly their points of advantage, and seize them quickly. But their gaze is confined to earthly things. Thus worldliness is essentially low and narrow. It has a sharp vision, but it is very short-sighted. There are more things in heaven and earth than are dreamed of in its philosophy. III. A DIVINE FACT. "The Lord was there." This was a fact, although Edom knew nothing of it, just as God was at Bethel before Jacob recognized his presence. 1. God is in human affairs. It is not simply asserted that God interfered from a distance. He was present. Palestine was a God-haunted land. The difference between Israel and Edom was not merely racial or geographical. It was chiefly this—that God manifested his presence to the one people as he did not to the other. 2. God takes an active part in the world. God was not merely in Palestine as a spectator. He was present to act. Edom’s error was in not recognizing a real influence. It is like that of the naturalist who dissects a brain to discover the secret of thought, but takes no account of the mind that once inhabited the brain. God is now present actively in the world, not in Palestine especially, but (1) in Christendom when men acknowledge him and make themselves open to his influence; and also (2) among all men in his great providential government. IV. A NEEDED . The Divine element must be introduced if the miscalculation is to be corrected. This will make a surprising difference to Edom’s reckoning. So it will in individual affairs. The oppressing Pharaoh did not reckon on God’s power to save Israel; the rich fool counted up his wealth, but forgot that his life was in God’s hand (Luke 12:16-21). Life and death are more dependent on heavenly influences than moat men suppose. We need a new order of reasoning, a fresh arithmetic that shall not fail to give a large place to the influence of God on air things. Ezekiel 35:13 Boasting against God. Edom had ignored the presence of God (Ezekiel 35:10). Now she has gone further, and boasted against God. This is a sign either of heathenish darkness that does not know God, or of willful rebellion that proudly rises up against him, or of both. I. THE BOAST OF . Men who forget God boast themselves: 1. In thought. Man looks very big when God is left out of sight. The hill is a grand sight to one who has not seen an Alp. The worship of humanity proceeds on the assumption of the non-existence of Divinity. If, indeed, there be no God, man may be the loftiest existence; in that case, he may stand on the very topmost pinnacle of being. 2. In practice. The same condition will be reflected in practical life when a man ignores the influence of God on his affairs. He feels himself the master of the situation. By science and art he can subdue nature. His powers and opportunities have given him a free hand among his fellow-men. Why, then, should he not dream great dreams and imagine himself to be a very monarch of life? The glorying of irreligion in a successful man seems to be perfectly natural, nay, inevitable. II. THE BOAST OF . Edom beasts herself against God. In heathenish ignorance she supposes herself to be stronger than the God of Israel. At all events, she sets herself up in opposition to Jehovah. It is customary for contending powers, when going to war, to keep their courage up by boasting of their own strength and. despising that of their enemy. The same is seen in man’s great warfare against God. 1. In intelligence. People act as though they supposed they could outwit God. Though they do not draw out the thought into a clear argument—when it would certainly break down in a great fallacy—they tacitly assume that they are clever enough to elude the consequences of their sins. Other people may blunder into ruin, but they will steer their craft so deftly that, though it runs down the rapids, it will not go over the falls. 2. In will. The stubborn rebellion of man’s will asserts itself in opposition to the wise, holy, strong will of God. Men think in their strong-headed sin that they can force their way against the will of God. Because for the time being they have a free hand, they imagine that it will always be so. Now, it certainly does appear that man could assert his self-will in wildest opposition to God. The mistake is in judging of the future issue by present appearances. III. THE FATAL BOAST. Boasting against God cannot succeed. If there be a God, he must be supreme. He may be too magnanimous to hurl his rebellious creature to sudden destruction. He may even regard the sinful boasting with compassion on account of its helpless folly. But he certainly will not let it ultimately triumph. Boasting is not victory. Boasting does not create strength. It is only "with the mouth"—a mere matter of empty sound. But facts are not changed by words. All the oratory of boasting that was ever practiced will not dissolve one of the hard, stern realities of life. God is still God, though men ignore his presence and resist his will. Therefore to boast against God is fatal to the boaster. He is like one who dashes his head against a wall. He only destroys himself by his vain pretence. Our safety lies in humility, contrition, and submission to our God and Father. Desolate in the midst of general joyfulness. I. THERE IS TO BE A SEASON OF GENERAL . "When the whole earth rejoiceth"—that is a glimpse of a wonderful future. At present the earth mourns and languishes. Tyranny oppresses nations of slaves. Penury holds multitudes in weary drudgery on the verge of starvation. War devastates fields and towns and countries. Sorrow sighs from the heart of humanity. But this shall not continue forever. 1. There will be joy in a glorious future. The Bible is full of hope. Its golden age always lies before us, not behind us. 2. This joy will be attained through the gospel of Christ. The angels sang for joy at his birth on earth. Gladness comes to the heart in which he is revealed afresh. When the old earth is subject to the rule of Christ, and the sin that is its curse is blotted out, a new Divine joy must take possession of men. 3. This joy will be for the whole earth. At first, only a remnant is to be saved (Romans 9:27). But this remnant does not represent the whole harvest of Divine salvation. It is but the firstfruits. The gospel is for the wide world. All the nations are to enter into the heritage of the future. Christ "shall see of the travail of his soul, and shall be satisfied" (Isaiah 53:11). No scanty salvage from the huge wreck of humanity could satisfy the great soul of Jesus. II. IT IS FOR ANY ONE TO BE FROM THIS GENERAL . Edom is to be shut out when the whole earth rejoices. 1. The joy of the whole earth is the joy of its several inhabitants. The sheet of sunshine that lies broadly over meadow and hillside is woven out of innumerable rays of light. The flood of music that fills the valley with melody consists in a succession of distinct notes. The blaze of color that flashes on us in the summer garden comes from the several hues of separate flowers. The general joy is the joy of many hearts. Each must share it individually if all are to display it collectively. 2. The individual participation in the general joy depends on an individual condition of receptiveness. It is supremely the joy of reconciliation. Now, Christ died to make atonement for the whole world. Yet each soul has to be separately reconciled to God. And when the old rebellion of man against God is virtually quelled, if but a single soul held out, that soul must be excluded from the joy which comes in with the great peace. III. IT IS TO BE AMIDST GENERAL . 1. The perception of contrast is intensely distressing. The one heavy heart is in painful contrast to the many light hearts. Sorrowful people shun merry gatherings, shrinking from them as people with pained eyes shrink from bright lights. It is an acute grief to the desolate soul to be alone in a joyous festivity when all others are of one mind. For a lost soul to be placed in the midst of the blessedness of heaven would be far worse than the torments of hell. 2. The discovery of needless failure is especially grievous. The rejoicing is practically universal. Why, then, should one poor soul be excluded? Nearly all are in when the door is shut, but one miserable creature is left out in the darkness. If salvation were only intended for a few, the many might learn to acquiesce in their dismal lot. But when a man sees that it is intended for the whole world, and yet by his own folly he is excluded, he must torture himself with bitter regrets. Rejoicing over the ruin of others. I. THE UGLY FACT. Edom had rejoiced over the ruin of Israel. One would say that such a joy must be impossible. Regarding the world from the high ground of ideal speculation, one would suppose that sympathy for the suffering must spring forth as a natural instinct, or that, if the feelings were callous and selfishness hardened the heart, still there would be no room for joy under such circumstances. But the facts of history and observation show that Edom’s joy was no monstrous, impossible experience. People do rejoice in the sufferings of others: 1. In national life. The downfall of rival nations is accepted by their more fortunate neighbors with delight. 2. In amusement. The old, fierce delights of the amphitheatre, which delicate ladies shared with bloodthirsty warriors, were just the joys of cruelty, pleasures got directly out of the sufferings of fellow-creatures. The Emperor Domitian is said to have taken a keen interest in watching the contortions of agony on the face of a dying gladiator. A similar spirit lurks in the present-day popular taste for amusements that involve great risk of life. A Christian spirit should discourage such amusements as feeding on cruelty. 3. In private life. Some People seem to take a spiteful pleasure in the disgrace and ruin of their neighbors. Is not this pleasure at the root of much idle gossip and fascinating scandal? II. ITS EVIL CAUSES. How comes it that the misery of one man can cause pleasure to his brother, when by the influence of sympathy it should produce an opposite effect? The causes of this gross perversion of the appetite for pleasure are various. 1. Revenge. Israel had been an old enemy of Edom. The commonest pleasure of cruelty is m seeing a foe humiliated. There may be natural elements in this feeling: (1) a reaction from the tension of fear; and (2) a satisfaction of the desire for self-protection. Still, the joy is evil and hateful, for it exceeds self-regarding considerations, and it excludes pity; it denies the duty of loving our enemies. 2. Envy. Edom had formerly envied the prosperity of Israel. She afterwards rejoiced in her rival’s downfall. This, again, is a sort of reaction from the pain of envy. It is the more powerful if the successful rival has shown scorn for her less fortunate neighbor. Now, the scorn is reversed. 3. A sense of contrast. Sitting at ease, the spectator compares his comforts with the agonies before him, and as all feeling arises from contrasted states, the sharpness of this contrast heightens the relish of a man’s present comfort. This is brutally selfish. 4. Malignity. There does seem to be a direct pleasure in seeing others suffer. This is the glee of devils. It may be shared by diabolical men. III. ITS FATAL EFFECTS. Edom is to be punished and made desolate. God will certainly punish cruelty as a great sin, because it is the direct opposite of man’s first duty, which is to love all beings. The evil joy will work mischief in the heart of the man who cherishes it. It is a venom that will rankle in the breast that engenders it We need love and sympathy for our own soul’s health. The pleasures of cruelty cut a man off from the bonds of fellowship, even with these who are not themselves its victims, because they destroy the elements on which the spirit of brotherhood lives. Thus a cruel person is inwardly lonely. Selfishness makes the heart desolate. The exclusion of love is the exclusion of the greatest joy of human fellowship. In seeking his own pleasure the man who admits evil passions of revenge or spite into his breast darkens his life with the gloom of spiritual solitude. On the other hand, the deepest joy is found in sacrificing one’s self in order to save one’s brother. BY J.R. THOMSON Ezekiel 35:5, Ezekiel 35:6 Lex talionis. Ezekiel returns to his prophecy regarding the inhabitants of Mount Seir. These neighbors of the Israelites were animated by hostility to God’s people which was of a peculiarly bitter character. The prophet’s mind was deeply affected and sorely pained by the language and the actions of these enemies of Israel. This probably accounts for his reverting to his inspired threats of adversity and even destruction about to overtake these bitter and blasphemous foes of Israel and of Israel’s God. I. THE CHARGE BROUGHT AGAINST THE PEOPLE OF MOUNT SEIR. 1. The offense. They were guilty of violence against Israel and inexcusable bloodshed. A predatory and warlike race, they had turned their arms against their neighbors, instead of allowing them to dwell in security. 2. The motive. This was malice, malignity. A perpetual, unappeasable enmity actuated those of Mount Seir in their repeated incursions into the territory of the Israelites, and the desolation of the land and the destruction of life laid to their charge. Other more excusable motives accounted for the hostilities waged by other peoples; against Mount Seir the charge is brought of acting upon the meanest and basest of motives. 3. The opportunity. This was the time of Israel’s calamity and weakness. They took advantage of the circumstances of their neighbors, and attacked them at a conjuncture when they were powerless to defend themselves. II. THE WITH WHICH THE PEOPLE OF MOUNT SEIR WERE . 1. The Author of this retribution was none other than the Lord God himself. He ruleth among the nations; "let not the rebellious exalt themselves." His justice is unquestionable and his power is irresistible. "He is terrible in his doings towards the children of men." 2. The nature of it. It is foretold that the cities shall be laid waste, and that the land shall be desolate, that the blood of the inhabitants of Mount Seir shall be shed. "I will prepare thee unto blood, and blood shall pursue thee" 3. The law of it. Observe that the judgment and penalty here foretold is not simply retributive; it is of the nature of retaliation. The lex talionis prescribed "an eye for an eye, a tooth for a tooth," etc. The punishment matched the offense. Such a correspondence is noticeable between Seir’s treatment of Israel and Jehovah’s treatment of Seir. They had shed blood, and in recompense their blood should be shed. This is not to be regarded as private, personal revenge, which is forbidden to man, and could never be practiced by a holy God. It is a public measure, a judicial act, a proceeding warranted by justice, and intended to produce a deep and wholesome impression upon all who should witness it. It certainly marks the heinousness of sin in the view of the righteous Ruler, and it exemplifies the inevitable and universal action of the retributive government of the God of nations.—T. Ezekiel 35:11-15 The Lord’s identification of himself with Israel. A careless reader might possibly consider that a passage like this exemplifies prophetic partiality; that Ezekiel, because himself a Jew by birth and by sentiment, was disposed to represent the Supreme as upon his side and against his countrymen’s enemies; that the view given of the Eternal is of a Ruler whose government is distinguished by favoritism. But further consideration will show that this is not the case. The cause of Israel was the cause of monotheism in religion, of spirituality in worship, and of purity and righteousness in morals. It is true that the Hebrew people did not actually, as a matter of fact, attain the standard which as a nation they adopted; and for this reason their leaders and thinkers were at this very time enduring the purifying humiliation of the Captivity. But the highest interest and the fairest prospects of mankind were bound up with the preservation of Israel as God’s witness concerning himself to the world, and as God’s preparation for the advent of the Messiah. I. THE CONDUCT OF SEIR. They were guilty: 1. Of anger and enmity against Israel. 2. Of evil speech, of blasphemy, against Israel. 3. Of rejoicing over the sorrows, calamities, and desolations of Israel. II. THE LORD’S OF HIMSELF WITH ISRAEL IN THE WRONG THEY AT THE HAND OF SEIR. The fact is that Israel was his people, and he, Jehovah, was Israel’s God. This is said with the recollection that Israel had transgressed his Law, rebelled against his authority, despised the privileges he had bestowed; with the recollection that their God had chastened them sorely, and at this very time was causing them to pass through the furnace of affliction. All this does not interfere with our belief of the close identification between the Lord and the sons of Jacob. It was not for their goodness, but for his purposes, that they were chosen. They were a consecrated nation, i.e. a nation set apart to fulfill a deliberate intention of the most high and holy God. Therefore, in a special manner, the Lord took the part of Israel, resented the wrongs done to them, the indignities put upon them, and the blasphemies uttered concerning them. Therefore the Lord avenged them of their adversaries. Other nations might be destroyed, but it did not consist with God’s purposes that Israel should perish. He was against those who were against his people. III. THE LORD’S OF ISRAEL’S WRONGS AS DONE TO HIMSELF. 1. He heard with displeasure all the evil words uttered against those whom he had set apart for himself. 2. He judged with a righteous and severe judgment all who injured his servants. 3. For Mount Seir, as a flagrant offender, was reserved an especial punishment: "When the whole earth rejoiceth, I will make thee desolate." Let it be observed that this was a reversal of what had formerly taken place; for when Israel was desolated, Mount Seir had rejoiced.—T. BY J.D. DAVIES Ezekiel 35:1-15 Special punishment of special sin. Very painful must it be to an intelligent spirit to be the executor of Jehovah’s vengeance upon transgressors: the pain is only one remove the less to announce the coming doom. Yet, as we gain broader and clearer views of God’s administration, we discover that the suffering of a few brings advantage to the many. The splendor and the rare excellence of God’s righteousness are thereby clearly revealed. And gradually we perceive that pain and pleasure are matters vastly inferior to right and wrong. The well-being of heaven is suspended upon just government in the universe. Right must be done, though the stars should fall and the material fabric become a wreck. I. AN OFFENSE. 1. It sprang out of an ancient hatred. The then-existent inhabitants of Israel had done the Edomites no wrong. It was simply an ember of an old fire the Edomites had fanned and kept alive generation after generation. Their duty clearly was to forgive and to forget. Centuries before, the blood-stained hatchet ought to have been buried. Heedlessly the Edomites were doing their own nature a cruel wrong. They were strangling their noblest qualities, 2. Hatred, nursed, soon develops into murder. "They had shed the blood of the children of Israel." Murder may stain the character of a state as much as it stains the character of an individual; and every war, unjustly provoked, is only murder. The lives of a myriad innocent men will be required at some tyrants’ hands. And this murderous outrage was an act of basest cowardice. They had plunged the sword into Israel’s breast when Israel was prostrate and wounded by other foes. It was as black deed as ever had been done under the eye of the sun. 3. Added to this was an attempted spoliation of Israel’s territory. "Because thou hast said, These two nations … shall be mine." Edom had hoped to blot Israel’s name completely out of history, and to embrace the sacred territory in the empire of Edom. Their hatred had hatched a purpose to murder and bury a nation—a nation that had been and might again be a blessing to the globe. And the guilt was equally as great as if the vile purpose had succeeded. To the eye of our righteous God there is often a vast volume of crime secreted in a single purpose, in a hidden motive. The quintessence of sin may be found there. II. CRIME AGAINST A NATION IS SIN AGAINST GOD. 1. God has identified himself with men. This was conspicuous in a marked degree in the case of Israel. Yet this identification with Israel’s true welfare is typical of God’s fatherly interest in all trustful souls. More or less, God identifies himself with humanity; and no wrong to humanity shall go unpunished. He will champion the interests of the oppressed everywhere. 2. God carefully notes every act of injustice. "I have heard all thy blasphemies which thou hast spoken against the mountains of Israel." Every whisper of man is heard by God. Such acute hearing staggers our understanding. Yet "he that formed the ear, shall he not hear?" The secrets of imperial councils are all seen and heard by Jehovah. Ultimately, and in the best time, he bathes all wicked designs. 3. Human folly in ignoring God’s presence. "Whereas the Lord was there." In every age worldly men concoct their plans as if no God ruled over the affairs of men. Ambitious rulers parcel out a neighbor’s territory, totally unmindful that God is in possession. "The earth is the Lord’s," and his eye is never absent from his property. The weakest child of man may always summon God to his side—his Helper and Friend. III. . 1. Divine activity. "I will stretch out mine hand." Hath God, then, a human hand? The language is an accommodation to the understanding of man. God has an adaptation of power more than equivalent to the dexterous strength of the human hand. His almighty hand can reach to the very extremities of the universe. As by a breath of the lips he can create, so by a breath can he desolate cities. 2. Exact retribution. "Sith thou hast not hated blood, even blood shall pursue thee." No human judge has ever been able to mete out such exact penalties as God does. A combination of perfect qualities is needed, and this perfect combination no one possesses save Jehovah. It is always a real alleviation if the victim can feel that he has not deserved so much severity; and it is the very core of anguish to realize that the suffering is absolutely just. Conscience itself becomes the executioner of God. 3. The penalty will be set in the light of contrast. "When the whole earth rejoiceth, I will make thee desolate." It is a slight mitigation of suffering when others share it with us. It aggravates our suffering if all around us are bright with joy. The rich man of the parable felt his torment the keener because Lazarus was seen in the repose of blessedness. Isolation in misery is an additional element of woe. 4. The desolation was to be final. No prospect, not the most distant, could be entertained of relief. The stroke was to be, not disciplinary, but utterly penal. It was to be a perpetual desolation. The race was to suffer extirpation from the district. 5. The edict was confirmed by an oath. "As I live, saith the Lord God," this shall be done. This form of speech by God is a further accommodation to men. As an affirmation makes a deeper impression upon the minds of men when accompanied by an oath, by a solemn appeal to the presence of God, so God condescends to speak to men in such manner as shall most powerfully affect them. From God the simplest form of words is enough. "He is not a man, that he should lie." A word from him creates or destroys. But he speaks by way of oath, in order to arrest our thoughts and to convince our judgment. 6. Conviction of God’s jurisdiction often comes too late. Men ignore God’s presence and God’s interference in human affairs, until events force upon them the fact that they are fighting, not simply against their fellows, nor contending against adverse circumstance, but are verily fighting against God. At length, out of the chaos of atheistic thoughts there looms the form and features of the living God. But the knowledge comes too late. They know God as their overpowering Foe, whereas they might have known him as a gracious Friend.—D. BY W. Ezekiel 35:1-9, Ezekiel 35:14, Ezekiel 35:15 Features to be found in penalty. When God is obliged to be "against" a man or a people, as he was against Edom (Ezekiel 35:2), he (it) may look for these three things in the retribution which impends— I. AN IN TO THE SIN. "Because thou hast given over … to the power of the sword … therefore … I will prepare thee unto blood, and blood shall pursue thee" (Ezekiel 35:5, Ezekiel 35:6). Our Lord also himself tells us that "they who take the sword shall perish with the sword." Violence shown to others commonly brings down violence on its own head. Craft and cunning lead men to great wariness, and even to a corresponding wiliness, in their dealing with the man who endeavors to undermine and to deceive. The man who is much engaged in digging pits for others is very likely to fall into one himself. Miserliness of spirit and behavior always leads to a real impoverishment of soul, and often to an imaginary poverty of circumstance which, though imaginary, is real enough to the man s own mind. There is no one whom the penurious man deprives of so much good and joy as himself. Penalty always answers to wrong-doing in its character. They who sin in the flesh suffer in the flesh, and they who sin in the spirit suffer in the spirit. The man who sins against his family will suffer domestic trouble; he that does not respect himself wrongs himself grievously, if not fatally. II. AS IN MEASURE TO THE SIN. The severity of Edom’s punishment was to answer to the greatness of her crime. 1. Lasting enmity was to be visited with lasting desolation (see Ezekiel 35:5, Ezekiel 35:9). 2. Because they had "hated blood," i.e. had shown such determined malice and cruel hatred towards their own relatives (Theodoret, Jerome, Michaelis), therefore "blood should pursue them;" violence should not only overtake and slay, but should pursue them, should continue to smite them. 3. "According to the joy of the whole land [of Edom], God would make it a desolation" (Ezekiel 35:14; Fairbairn); as it did rejoice in Israel’s fall, in like measure would it be the object of derision and of triumph "in the dark hour coming on." As its joy, so its desolation; the height of the one would measure the depth of the other. We cannot always prove that penalty answers in measure to the extent of the wrong that has been wrought; but we can very often see that it does, and we are quite sure that it does so when we cannot recognize the fact. The truth that much sorrow is not penalty at all but discipline and preparation for higher work and a larger life, and the further and deeper truth that a very large and most important part of penalty is found in inward experience and especially in spiritual deterioration, will explain many apparent exceptions to this rule. Fuller knowledge and profounder wisdom will bring their sufficient revelations in good time; meanwhile we may be perfectly assured of the fact that the further we wander from God, from truth, from righteousness, from love, the deeper is the brand that enters into our soul, and the sadder is the destiny we are weaving for ourselves. III. THE ELEMENT OF . As the word "desolate," or "desolation," is the prevailing note of this prophecy, and indeed of many others also, so may it be said that loss, diminution, destitution, ruin, is the constantly recurring evil which sin is working in the Soul and in the life of men. They who forsake the God of their fathers and who seek their heritage not in his holy service but in material successes or in the lower affections and delights, will surely find that they are bereaving themselves of all that is best; that they are denuding their life of its highest worth, that they are going down, step by step—sometimes it is by very steep steps, too—to the condition which may be well described in the prophet’s words as "a desolation and an astonishment" (Ezekiel 35:3).—C. Ezekiel 35:10-13 The supreme mistake. The two striking and significant sentences in this passage are in the tenth and thirteenth verses: "And Jehovah was there" (Ezekiel 35:10); "I have heard" (Ezekiel 35:13). They bring out— I. EDOM’S GREAT . No doubt Edom had its princes, its statesmen, its warriors, of whom it was proud, on whose sagacity and prowess it was leaning. But however astute her ministers may have been, they made one great and fatal mistake—they left out of the account one factor, the presence of which made all the difference to the issue. Under their false guidance Edom thought itself more than a match for Israel, which, with its pastoral and agricultural pursuits, was less warlike than itself. And Edom said to itself, "These two nations … shall be mine, and we will inherit it" (Ezekiel 35:10). "And Jehovah was there," interjects the prophet, with burning indignation. Edom, forsooth, going to appropriate Israel, and swallow it up as a dainty morsel, as if it had only to stretch out its hand and take it "And Jehovah was there"—that One in whose presence all Edom, with all its civil and military power, was but the dust of the balance, was nothing and less than nothing and vanity; that Holy One who held Edom responsible for its enmity and its cruelty; that Mighty One at the breath of whose mouth all its proud soldiery would go down as saplings before the storm! What senseless infatuation! what infinite presumption! to remember and to covet Israel’s well-watered meadows and well-cultivated fields, and to forget that "Jehovah was there! to resolve to go up and possess its pleasant places, and occupy its strong cities, and plant its flag on Mount Zion without taking into the account that "Jehovah was there!" Edom was entertaining proud, ambitious schemes, and it was making "scornful speeches against the mountains of Israel, saying, A desolation, to us they are given for fire," and was thus "magnifying itself against" the Lord. But what depth of meaning, and what vigor of action, and what certainty of doom lies in those simple words of Jehovah, "I have heard!" Those disdainful words of theirs have entered the Divine ear, and they will move that mighty hand to its work of righteousness and judgment. II. OUR OWN SUPREME MISTAKE. We never commit so great and so ruinous an error as when we leave out of our account the presence and the handiwork of God. We are never so utterly and so perilously in the wrong as when we lay our plans and make our speeches, forgetful that God is near us, overruling all we do, and hearing every word we speak. We make this supreme mistake: 1. When we think we can sin without his banning. If we lay our schemes to injure our brethren, or if we design to enrich or indulge ourselves in any forbidden way, without smarting for our sin, we shall find, sooner or later, that "Jehovah is there," with his penalty in his hand. 2. When we think we can succeed without his blessing. To succeed without the favoring presence of God and the co-operation of his gracious power is as hopelessly impossible as it is to sin without encountering his Divine displeasure and rebuke. If we prosper in our toil, if we find joy and gladness in our life, it will be only because "Jehovah is there;" because he makes our land to yield its increase, because he fills our soul with the blessedness that abides. 3. When we think we can be wise without his teaching. Neither workman in the field of nature nor student in the realm of truth can leave out of his account the presence and the aid of the Divine. There is nothing sadder than the sight of men seeking and straining after the wisdom that they want for life and for death and for eternity, trying to find their way by the light of the sparks of their own intelligence; this will they have of God—"that they will lie down in sorrow" (Isaiah 1:10, Isaiah 1:11). But blessed are they who take into their account the fact that "Jehovah is there," that God is speaking to us in his Word, by that Son who was and is the Eternal Word of God; for they who are wise in his wisdom shall enter the kingdom of truth, the kingdom of God, and they shall rise up in everlasting life and joy.—C. Ezekiel 36:1-38 The present chapter is entirely devoted to the consolation of Israel, though its parts are derived from two separate "words" of Jehovah. Ezekiel 36:1-15 belong to the "word" which opened with the first verse of the preceding chapter; Ezekiel 36:16 begins another "word," which only closes at Ezekiel 37:14. The subject of the first part is the comfort offered to Israel in the destruction threatened against the heathen, and in the blessings promised to her land and people. Ezekiel 36:1 Prophesy unto the mountains of Israel. This prediction must be read in contrast, first, to that delivered against the mountains of Seir in the last chapter (35.), and, secondly, to that uttered against the mountains of Israel at an earlier stage of Ezekiel’s activity (Ezekiel 6:1-14.). That "the mountains of Israel" was a familiar expression for the land of Israel, see Ezekiel 6:1; Ezekiel 17:22; Ezekiel 33:28; Ezekiel 34:14; Ezekiel 37:22; Ezekiel 38:8; and comp. Psalms 121:1; Isaiah 52:7. Ezekiel 36:2 Because the enemy hath said against you. The ground of Jehovah’s purposed proceeding against Edom and the surrounding heathen peoples (Ezekiel 36:3, Ezekiel 36:5) is expressly declared to be the jubilation over the downfall of Israel, and the eagerness with which they sought to appropriate to themselves her forsaken land. Aha! Exulting over Israel’s misfortune (comp. Ezekiel 25:3; Psalms 40:16). The ancient high places, which Israel’s enemies fancied had become theirs in possession, were probably "the everlasting hills" of Genesis 49:26 and Deuteronomy 33:15, the principal mountains of Palestine, which, as Havernick finely observes, were "the honorable witnesses and indestructible monuments of that ancient blessing spoken by Israel’s ancestor, and still resting on the people;" and to assail which was, in consequence, not only to sin against Jehovah, but to attempt an enterprise foredoomed to failure and shame. At the same time, Plumptre’s suggestion (’Ezekiel: an Ideal Biography,’ Expositor, vol. 8.284; and Unpublished Notes) is not without plausibility, that, considering the special significance of the term bamoth in Ezekiel, the phrase should be held as referring to the sanctuaries which stood upon those heights—including, of course, the chief sanctuary, or temple (Schroder); in support of which the dean cites the frequency with which the enemies of Israel, as, for instance, the Assyrians and the Moabites, in their inscriptions, boasted that they had captured these sanctuaries. Ezekiel 36:3 Therefore. Ewald calls attention to the fivefold repetition of this conjunction, saying, "It repeats itself five times, the reasons [for God’s judgments] against these enemies thrusting themselves forward, before the discourse calmly dwells upon the mountains of Israel, of which it is strictly intended to treat." As it were, the prophet’s emotion is so strong, and his indignation against Israel’s enemies so vehement, that, though he three times in succession begins to prophesy to the mountains of Israel, he on each occasion breaks off before he can get his message told, to expatiate upon the wickedness of Israel’s foes. In the prophet’s estimation that wickedness was so heinous as to inevitably carry in its bosom appropriate retribution. Because—literally, because and because, or even because, a reduplication for the sake of emphasis, as in Ezekiel 13:10 and Leviticus 26:43—they have made you desolate, and swallowed you up on every side; literally, wasting of and panting after you (are) round about. Fairbairn, Ewald, and Smend, deriving שַׁמוֹת from נָשַׁם, "to pant," rather than from שָׁמַם, "to lay waste," translate, "because there is snapping and puffing at you round about," which Plumptre thinks "falls in better with the context," since "the prophet’s spirit seems to dwell throughout on the derision rather than the desolation to which his country, the mountains of Israel, had been subject." And ye are taken up; literally, ye are made to come, if וַתֵּעֲלוּ be an imperf; niph. of עָלַה, "to go up "(Rosenmller, Schroder); or, ye are come, if it be imperf; kal of עָלַל, "to press, or go in" (Ewald, Havernick); or, ye are gone up, if it be second pers. kal of עָלַה (Hitzig, Smend). In the lips of talkers; literally, upon the lip of the tongue—the lip being regarded as the instrument or organ with which the tongue speaks. Havernick unnecessarily takes "the tongue" as equivalent to "people" in the parallel clause—a signification לָשׁוֹן has only in Isaiah 66:18; while Kliefoth views it as synonymous with "slander," as in Psalms 140:11, and translates, "upon the lip of slander and of the evil report of the people." Keil sees in "the tongue" a personification for the "tongue-man" or talker of Psa 140:11; and Gesenius considers the two clauses as tautological. Ezekiel 36:4 The rivers (or, channels, bottoms, dales) were the water-courses, wadies, or ravines through which mountain streams flowed, as in Ezekiel 35:8; and the residue of the heathen were the surrounding nations that had mocked Israel in her degradation, and were then profiting by her fall (comp. Psalms 79:4). Ezekiel 36:5 Surely. אִם־לא, the particle of adjuration, as in Ezekiel 5:11; Ezekiel 33:27; Ezekiel 34:8; Ezekiel 38:19. The fire of my jealousy. Zephaniah (Zephaniah 1:18; Zephaniah 3:8) uses the same phrase. Similar expressions occur in Ezekiel 21:31, "the fire of my wrath;" and Ezekiel 38:19, "in my jealousy and in the fire of my wrath" (comp. Deuteronomy 4:24). Against all Idumea. Edom. As in Ezekiel 35:15, so here, it is the wickedness, more especially of the Edomites, that excites the prophet’s indignation. They had not only concluded that Israel’s territory should be to them for a possession, but they had done so with the joy of all their heart, and with despiteful minds; or, with contempt of soul (comp. Ezekiel 25:6, Ezekiel 25:15); i.e. with deadly (Ewald) or hearty (Smend) contempt. "The temper of the Edomites," writes Plumptre, "might almost serve as the regulative instance of the form of evil for which Aristotle (’Eth. Nit.,’ 2, 7, 15) seems to have coined the word ἐπιχαιρεκακία, the temper which rejoices in the ills that fall on others." The concluding clause, to cast it out for a prey, has been differently rendered. (1) Regarding מִגְרָשָׁהּ as an infinitive after לְמַעַן, "to spoil it," i.e. the land (Gesenius), "empty out" (Keil) or "drive out" (Ewald, Smend) its inhabitants (so as to get it) for a prey. (2) Taking מִגְרָשָׁהּ as a noun, "for the sake of its possession for a prey" (Kliefoth), that their suburbs should be a prey" (Hengstenberg) "on account of its pasturage for a prey" (Schroder). (3) Changing לָבַז into לָבֹז, "in order to plunder its produce" (Hitzig) or "pasturage" (Fairbairn). Ezekiel 36:6, Ezekiel 36:7 Because ye have borne the shame of the heathen (i.e. the shame cast upon you by the heathen, see Ezekiel 34:29)… surely the heathen that are about you, they shall bear their shame. Not the shame which should be cast upon them by Israel, which would be retaliation, but their own shame—the shame due to them in virtue of the Divine law of retribution (Ezekiel 16:52), their own curses come home to roost, Ezekiel seeming to distinguish between retaliation and retribution. "The law [of retribution] is demanded by the absolute righteousness of God. The judicial visitations of God cannot possibly be one-sided. Punishment can so much the less strike Israel alone, as precisely in its punishment the deep degradation of heathendom, its apostasy from God and its pride, has set itself forth in the most striking way" (Havernick). The certainty that this law would operate in the case of the heathen no less than in that of Israel, the prophet expresses by representing Jehovah as having lifted up his hand, or sworn that it should be so (comp. Ezekiel 20:5, Ezekiel 20:6, Ezekiel 20:15, Ezekiel 20:23, Ezekiel 20:28; Ezekiel 47:14; Exodus 6:8; Numbers 14:30; Deuteronomy 32:40; and Virgil, ’AEneid,’ 12.195, "Teaditque ad sidera dextram"). Ezekiel 36:8 For they are at hand to come. Keil and Plumptre make the subject of the verb the material blessings in which Israel’s prosperity is depicted as consisting, viz. the foliage and fruit her mountains were soon to bear for the people of Jehovah. The majority of expositors believe the subject to be the people whose return from exile was in this way declared to be approaching. Nor is there any reason why Ezekiel should not have represented the return from exile as an event soon to take place, since of the seventy years of captivity predicted by Jeremiah (Jeremiah 25:11) at least twenty years had passed, if its commencement be dated from the fourth year of Jehoiakim (Ezekiel 33:21); and the fulfillment of Jehovah’s promise was to the prophet so much a matter of certainty (Ezekiel 11:17) that his fervent imagination conceived it as at hand. Ezekiel 36:9 I am for you. He had previously been against (Ezekiel 5:8; Ezekiel 13:8), but was now for Israel and against Seir (Ezekiel 35:3). This change of dispensation implied no mutation in God, but merely that, as God had previously visited Israel with judgment on account of sin, so henceforth would he visit her with grace on condition of repentance. I will turn unto you. Always it is presupposed that Israel turns unto Jehovah. Ezekiel 36:10, Ezekiel 36:11 I will multiply men upon you. Jehovah’s promise contemplated a return of both sections of the Golah, the whole house of Israel, Ephraim as well as Judah (comp. Ezekiel 20:40), to the land from which they had been deported, and a restoration of the united kingdom to a condition of prosperity in which its cities should again be inhabited, its ruined homesteads repaired, its fields cultivated, and its flocks and herds multiplied (see Ezekiel 16:55; Isaiah 44:26; Isaiah 54:3; Isaiah 61:4)—a condition of prosperity so great that it should surpass any measure or degree of good fortune previously enjoyed (comp. Deuteronomy 30:5; Job 42:12). Ezekiel 36:14 Thou shalt devour men no more. From the middle of Eze 36:12 the form of address changes from the plural to the singular, the whole country, mountains, and valleys being regarded as one land, as in Deuteronomy 3:25. The charge preferred against the country by her enemies was that she had been a land that devoured men and "bereaved its nations" (or, "nation," Revised Version); literally, an eater-up of men and a bereaver of thy nations; i.e. of Israel and Judah, perhaps also of the Canaanites, their predecessors (Fausset), the image being that of a wild beast which ravages the population and makes them childless, as in Ezekiel 5:17 and Ezekiel 14:15 (Smend), rather than that of an unnatural mother, a Rabenmutter, as in 2 Kings 6:29, who devours her offspring (Ewald). This charge, in which, perhaps, the prophet detected an allusion to Numbers 13:32, had certainly in times past been true; not, however, as Hengstenberg suggests, because the land had been "an apple of discord for the Asiatic and African powers," or, as Ewald explains, because "the tremendous restlessness, the excited push and hurry of such a mentally active city must in any case have used up its inhabitants more rapidly;" but, as Keil, Plumptre, and others interpret, because of the judgments of sword, famine, and pestilence sent upon the land by Jehovah for its sins. These judgments had so destroyed its inhabitants, first the Canaanites, and latterly the two peoples of Israel and Judah, that "those who looked upon it deemed it a fatal land, which brought destruction to all who should occupy it" (Currey). In the golden age to which the prophet looked forward, no such reproach should be possible. Not only should the laud not bereave its nations (according to the Keri, followed by the Authorized and Revised Versions, as well as by Ewald and Smend), but (according to the Chethib, preferred by Keil, Kliefoth, Havernick, Heugstenberg, Schroder, and Plumptre) it should not even cause them (or it) to stumble; i.e. should no more cause its inhabitants to lapse into those sins, amongst which idolatry stood prominent, which entailed on them ruin. Hengstenberg’s idea, that "moral stumbling is not to be thought of in this connection," is certainly to be rejected. Ezekiel 36:15 Neither will I cause men to hear in thee—let thee hear, proclaim against thee (Revised Version); or literally, cause to be heard against thee—the shame of the heathen any more; i.e. the contemptuous speech uttered against thee by the heathen, equivalent to the reproach of the people; or, peoples; i.e. the reproach cast upon thee by the nations (see Ezekiel 16:57; Ezekiel 22:4; and comp. Joshua 5:9; Micah 6:16), rather than, as Curtsy suggests, the reproach cast upon thee by thy rightful possessors for want of fertility. This prophecy clearly looked beyond the return from exile under Zerubbabel and Joshua, Ezra and Neherajah, since under these leaders only a portion of the whole house of Israel reestablished themselves in Canaan, while the land was often afterwards subjected to reproach and oppression under heathen powers. At the same time, the homecoming from Babylon and the prosperity that ensued thereupon were partial fulfillments of the blessings here promised. Ezekiel 36:16 The oracle, commencing with this verse and extending to Ezekiel 37:14, has an ultimate connection with that which precedes. Having predicted a golden age in the future for Israel, when her people should have returned from banishment her cities should again be inhabited and her fields cultivated, the prophet is directed (1) to explain that the ground of this would not have in any worthiness Jehovah should behold in Israel, who had rather in the past been punished and dispersed (Ezekiel 37:16-20), but only in the regard he, Jehovah, should have for his own holy Name or character (Ezekiel 37:21-24); (2) to intimate that this glorious period should be accompanied by a moral and spiritual renovation of the people, which, however, could and therefore would be brought about only by God himself giving them a new heart and a new spirit, again for his own Name’s sake (Ezekiel 37:25 -32), and which, when attained, should lead to a prosperity so unparalleled as to recall the pristine splendors of earth’s paradisiacal condition, and convince the heathen that should then be sharers in Israel’s felicity that Jehovah alone was God (verses 33-38); and (3) to remove all doubt from the people’s minds as to the possibility of this happening by the vision of the dry bones (Ezekiel 37:1-14). Ezekiel 36:16-20 That Israel’s restoration should not be brought about on account of Israel’s merit, the prophet shows by briefly rehearsing the story of Israel’s demerit, as the reason of her exile. Ezekiel 36:17 Their way was before me. Their ways and doings, i.e. their violent deeds and idolatrous practices (Ezekiel 36:18), were as morally loathsome in Jehovah’s sight as the uncleanness of a woman in her separation was materially disgusting. The comparison may have been derived from Isaiah 64:6, but was as likely to have been original, seeing Ezekiel was a priest-prophet, to whom the details of the Levitical Law must have been familiar (comp. Ezekiel 18:6; Leviticus 15:19). Ezekiel 36:19 According to their way and according to their doings I judged them. The language hints at a correspondence between the punishment and the crime. As a woman in her separation was not only defiled, but separated from the congregation Leviticus 15:19), so Israel, having defiled both herself and her land, required to be removed from it (Le Ezekiel 18:28). And she was. Jehovah scattered her among the heathen and dispersed her through the countries. Ezekiel 36:20 They profaned my holy Name; or, the name of my holiness. According to Kliefoth, the subject of the verb is "the heathen," but expositors generally regard it as "the house of Israel" of Ezekiel 36:17. Plumptre thinks that "while grammatically the words may refer to either the heathen or the exiles of Israel, possibly the sentence was purposely left vague, so as to describe the fact in which both were sharers," and cites in support of this view similar constructions in Isaiah 55:5 and Romans 2:24. What led to the profanation of Jehovah’s Name by the heathen was the arrival among them, not of the news of the calamity which had befallen Israel (Kliefoth, Hengstenberg), but of the house of Israel itself; and the actual profanation lay in this, that, having beheld the exiles, they said, These are the people of the Lord, and they are gone forth out of his land. As the heathen recognized only local divinities, they concluded Jehovah had either behaved capriciously towards his people and east them off (comp. Jeremiah 23:40; Jeremiah 29:18; Jeremiah 33:24), or had proved unequal to the task of protecting them so that they had been driven off (comp. Ezekiel 20:5, etc.; Numbers 14:16; Jeremiah 14:9). In either case, the honor of Jehovah had been lessened in the minds and tarnished by the words of the heathen, and inasmuch as this result had been brought about by Israel’s sin, on Israel properly the blame lay. Ezekiel 36:21 I had pity for mille holy Name. Havernick, after the LXX; wrongly renders, "I spared (them, i.e. Israel) for my holy Name s sake; but the preposition for or "upon" following the verb usually marks the object upon which the action of the verb terminates (see Ezekiel 16:5). Gesenius translates, "I will be sparing of my holy Name;" i.e. I will care for its honor. Ezekiel 36:22 Not for your sakes … but for mine holy Name’s sake. Thus Jehovah repudiates the claim of merit on Israel’s part (comp. Ezekiel 36:32); and if Israel had no claim on Jehovah for deliverance from the Babylonish exile any more than she had at first to be put in possession of Canaan (Deuteronomy 9:6), much less has fallen man a claim on God for salvation from the condemnation and dominion of sin (Romans 11:6; Ephesians 2:8-10). As the essential holiness and righteousness of God were the real reason of Israel’s exile and dispersion among the nations, so were these qualities in God the ultimate grounds to which Israel’s recovery and restoration should be traced. Ezekiel 36:23 I will sanctify my great Name; i.e. the name of my holiness (Deuteronomy 28:58; Psalms 8:1; Malachi 1:11). As Israel’s dispersion had caused that Name to be profaned, so Israel’s restoration would secure that it should be magnified among the heathen (Ezekiel 38:23), who should learn from this event that their previous ideas of Jehovah, as a feeble and local divinity, had been wrong. The question whether your eyes, as in the Hebrew text, or "their eyes," as in many ancient versions, should be read is debated. The latter reading appears to be demanded by the usus loquendi of Ezekiel (see Ezekiel 20:41; Ezekiel 28:25; Ezekiel 38:16; Ezekiel 39:27), and is adopted by both English versions as well as by interpreters of eminence; but other expositors of equal name adhere to the former reading on the ground that the sanctifying of Jehovah’s Name in the eyes of Israel was an indispensable preliminary to its sanctification in the eyes of the heathen. Havernick regards "their eyes" as "an obvious emendation to relieve a difficulty," to which in no case should criticism accord the preference; while Keil gives it the preference, though admitting that "your eyes" can be justified. Ezekiel 36:24 I will take you from among the heathen; or, nations. The first step in the sanctification of Jehovah’s Name. A promise already given (Ezekiel 11:17; Ezekiel 20:41, Ezekiel 20:42), and afterwards repeated (Ezekiel 37:21). The mention of "all countries" shows the prophet’s gaze to have been directed beyond the present or immediate future. The Israel of Ezekiel’s time had not been scattered among and could not be gathered from all, countries; yet in the years that have passed since then Ezekiel’s language as to Israel’s dispersion has been literally fulfilled. Wherefore the inference is reasonable that the reassembling to which Ezekiel refers is an event that has not yet occurred, at least in its fullest measure and degree, but will only then be realized completely and finally when the scattered members of the house of Israel shall have been received into the Christian Church (Romans 11:25, Romans 11:26). Ezekiel 36:25 Then (literally, and) I will sprinkle clean water upon you. The second step in the sanctification of Jehovah’s Name, and one absolutely necessary to render the preceding either permanent or valuable, was the moral renovation of the people; and in this the first stage was the forgiveness of the people’s sins. The image under which this is set forth, "sprinkling with clean water," would naturally present itself to a priest-prophet such as Ezekiel. Jarchi, Rosenmller, Hengstenberg, and others suppose the allusion to be to the water of purification prepared by mixing running water with the ashes of a red heifer (Numbers 19:17-19), and in the account given of this rite the verb for "sprinkle" is that used by Ezekiel, viz. זָרַק. Havernick prefers the rite performed in the consecration of the Levites (Numbers 8:7, Numbers 8:21). Smend, who holds the priest-code had no existence in Ezekiel’s day, traces the image to Zechariah 13:1 or Psalms 51:2, though he also cites Numbers 8:19. Hitzig, Kliefoth, and Currey think of the lustrations of the Law in general; and perhaps this best explains the prophet’s language, since the element sprinkled is not "blood" or "water mixed with ashes," but "clean water," "the best known means of purification" (Schroder). As to whether legal or moral cleansing were intended by the prophet, possibly Ezekiel drew no sharp distinction between the two, such as the New Testament draws between justification and sanctification; if he did, then the figure in the text must be taken as alluding rather to the former than to the latter—rather to the forgiveness of Israel’s sin than to the regeneration of Israel’s heart, which is next referred to. Ezekiel 36:26, Ezekiel 36:27 A new heart also will I give you, and a new spirit will I put within you. The third step in the progress of sanctifying Jehovah’s Name (comp. Ezekiel 11:19, where a similar promise is made, and Ezekiel 18:31, where the new heart is represented as a thing Israel must make for herself). This antinomy frequently occurs in Scripture, which never shrinks from holding man responsible for the production of that, as e.g. faith, for which he is incompetent without the help of Divine grace. Besides the cleansing of her guilt and her restitution in consequence to Jehovah’s favor, Israel is promised such an inward renovation of her moral and spiritual disposition as to secure that she shall in future adhere to the worship and service of Jehovah. This change is described in a fourfold way. (1) Negatively, as a removal of the old, stony, unsusceptible heart, which had remained impervious to all appeals and insertsible to all higher feelings (Zechariah 7:12). (2) Positively, as a new heart and a new spirit, called elsewhere "one heart" and "a heart of flesh" (Ezekiel 11:19; Jeremiah 32:39), "a heart to know God" (Jeremiah 24:7). (3) Causally, its existence being traced to the indwelling of God’s Spirit, who writes God’s Law upon the new heart, and inclines it to a life of obedience thereto (Jeremiah 31:33). (4) Practically, by its manifestation, walking in God’s statutes and keeping God s judgments (Ezekiel 11:20). The account here furnished of the moral and spiritual change proposed to be inwrought on Israel cot-responds exactly with that given in the New Testament of the regeneration of the individual soul (John 3:3-8; Romans 8:2, Romans 8:5, Romans 8:9; Galatians 5:22; Titus 3:5, Titus 3:6; 1 Peter 1:22). Ezekiel 36:28-31 describe the results which should follow in Israel’s experience when God should have thus gathered, cleansed, and renewed them. They should then have (1) permanent occupation of the land (Ezekiel 36:28); (2) covenant relationship with God as his people (Ezekiel 36:28); (3) protection against future lapsing into idolatry and immorality (verse 9); (4) abundant supply for every want (Ezekiel 36:29, Ezekiel 36:30); and (5) a deepening sense of self-humiliation on account of and repentance for past sin (Ezekiel 36:31). Ezekiel 36:28 Ye shall dwell in the land. As the Jews who returned from Babylon did not permanently dwell in the land, but were again ejected from it, the promise contained in these words must be viewed as having been conditional on the realization of the moral and spiritual purity above described. If, therefore, it be aroused that inasmuch as this promise must be fulfilled (2 Corinthians 1:20; Hebrews 10:23), the Jews must yet be restored to Palestine, the reply is that their return can only take place when they have been converted to Christianity; so that the whole promise must be regarded as receiving its highest fulfillment in the experiences of the Church of Christ. That this view is correct is vouched for by the fact that the words, Ye shall be my people and I will be your God (comp. Ezekiel 11:20: Jeremiah 7:23; Jeremiah 11:4; Jeremiah 30:22), descriptive of the covenant relationship in which Jehovah stood towards Israel (Exodus 19:5; Le Exodus 26:12; Deuteronomy 26:17, Deuteronomy 26:18), have been chosen by New Testament writers to set forth the relationship of God towards the Christian Church, first here on earth (2 Corinthians 6:16-18), and afterwards in the heavenly Jerusalem (Revelation 21:3). Ezekiel 36:29 From all your uncleannesses. The same word as in Ezekiel 36:25, though with difference in meaning. From their uncleanness of the past they have already been saved (Ezekiel 36:25); the present promise guarantees preservation against future lapsing into uncleanness, i.e. the filthiness of idol-service. "With this," writes Plumptre, "the necessity for temporal chastisements as a corrective discipline should cease, and there would be nothing to check the full outpouring of all material as well as spiritual blessings." With the phrase, I will call for the corn, compare the similar expressions in 2 Kings 8:1; Hosea 2:23, etc.; Jeremiah 31:12; Zechariah 9:17. Ezekiel 36:31 Ye shall loathe yourselves in your own sight (comp. Ezekiel 16:61; Ezekiel 42:10). The last result of this enlarged experience of the Divine goodness would be to quicken in the heart of forgiven and renewed Israel a sense of shame and a feeling of repentance (comp. Romans 2:4). Ezekiel 36:32 repeats and emphasizes the thought of Eze 36:22, that the true ground of God’s gracious dealing with Israel should be found, not in their merit, but in his grace. So far as their ways were concerned, there was cause only for judgment on his part and self-humiliation on theirs. Ezekiel 36:33-36 describe the effect of Israel’s restored prosperity on the surrounding nations. Ezekiel 36:35 This land that was desolate is become like the garden of Eden. (For the reverse picture, see Joe 2:3.) The thought of the first Paradise (Genesis 2:8), in the historicity of which clearly Ezekiel believed, was one on which his mind often dwelt (Ezekiel 28:13; Ezekiel 31:9) as an ideal of earthly beauty and fertility which should recur in the closing age of the world—a hope which appears to have been shared by Isaiah (Isaiah 51:3), and taken up by John (Revelation 2:7; Revelation 22:1-3). In the day when that hope should be realized for Israel, the waste, desolate, and ruined cities, on which the passers-by who visited Palestine gazed, should be fenced and inhabited; literally, inhabited as fortresses. The three predicates, "waste," "desolate," and" ruined," have been distinguished as signifying "stripped of its inhabitants," "untilled in its lands," and "broken down in its buildings;" in contrast with which, in the golden era of the future, the towns should be inhabited, the fields tilled, and the ruined fortresses built. Ezekiel 36:36 The heathen that are left round about you. The language presupposes that at or before the time of Israel’s restoration the judgments pronounced against the nations will have overtaken them, so that only a remnant of them will be then in existence. Kliefoth and Currey view this remnant as those who shall have been converted out of heathendom and become attached to the community of Israel, like "the nations of the saved" in Revelation 21:24; Keil, with more accuracy, regards their conversion as resulting from their recognition of the hand of God in building again the wastes places of Jerusalem. Ezekiel 36:37 I will yet for this be inquired of by the house of Israel. On two previous occasions (Ezekiel 14:3; Ezekiel 20:3), Jehovah had declined to be inquired of by the hypocritical and idol-loving elders of Israel, who pretended to consult him through his prophet; now he makes it known that in the future era no barrier of moral and spiritual unfitness on their part will prevent their free approach to his throne, but rather that they will come to him with fervent supplications for the very blessings he has pro-raised. In answer to their prayers, he engages, going back to the language of Eze 34:22, to increase them with men like a flock—incorrectly rendered by Kliefoth to "multiply them so that they shall become the flock of mankind." Thus he meets the despondency of those among the exiles who, fixing their attention on the small number of them who should form the new Israel—those who should return with those, perhaps, who still remained in the land-could not see how Israel’s future prosperity was to be secured. Ezekiel 36:38 The people who should occupy the land of Israel in the coming age should be as the holy flock—literally, as the flock of holy things, or beasts; i.e. of sacrificial lambs—as the flock of Jerusalem in her solemn feasts; literally, in her appointed times; i.e. her festal seasons (comp. Micah 2:12), referring to the three well-known annual occasions when the male population of the land came to the sanctuary (Deuteronomy 16:16), and when in consequence the flocks and herds poured into the metropolis were well-nigh past reckoning (see 2 Chronicles 29:33; 2 Chronicles 35:7; and comp. Josephus, ’Wars,’ 6.9. 3). Perhaps in addition to the idea of the multiplication of the people, that of their dedication to the service of Jehovah is suggested by the prophet’s language. Premature triumph. The enemies of Israel were triumphing over the fallen nation, but prematurely; for they did not reckon on a possibility of a restoration. This is like the triumph of evil over the ruined world. I. THERE IS A TRIUMPH OF EVIL. 1. In the fall of man. When Adam fell it seemed as though the greatest work of God had been hopelessly ruined almost as soon as it appeared. No sooner was man made in the image of God than he groveled in the dust, and marred the heavenly likeness with ugly stains of sins. 2. In the history of primitive man. So evil is man that the whole race, with the exception of a single family, is swept off the face of the earth. Once more the world is reduced to a desolate condition, once more evil seems to have conquered. 3. In the troubles of the Hebrews. The people of God become oppressed slaves in Egypt. "Where is the promise delivered to the fathers?’ 4. In the failure to enter Palestine. The Israelites reach the borders of the land, and are then driven back defeated, and compelled to wander in the wilderness for forty years. 5. In the miserable days of the judges. When the land was at length possessed, it was not found to be all milk and honey. War and wickedness, sorrow and shame, make the first ages of the possession of Canaan almost the darkest period in Jewish history. 6. The wickedness of later days. The story of Israel is a story of repeated rebellions against God, and repeated Divine chastisements. 7. In the Captivity. When the two nations were driven into captivity, and their territory devastated by the heathen, the triumph of the enemies of the people of God seemed to be complete. 8. In the cruelty of later days. Eastern empires, the Seleucidae, and the Romans successively triumphed over and oppressed the once favored people. 9. In the cross of Christ. Here, indeed, the enemies of righteousness reach their crowning triumph. Satan now exults over the sorrow and death of the Son of man. 10. In the history of Christendom. This has not been a history of continuous growth and victory over evil. First there were the great persecutions. Then followed the great apostasy. The dark ages marked the triumph of ignorance and cruelty. Today the powers of evil are mighty and exultant. II. THIS TRIUMPH WILL BE . It is premature. We have not yet reached the end of the story. The battle is still raging; it is too early for the foe to sing his paeans of victory. All along the dark recital of victories of evil there has been the alternative picture of Divine deliverance. We make a mistake when we dwell only on the gloomy side of history. God has been revealing himself in history. Not only did he save the eight in the ark. He delivered all Israel from Egypt. He gave Canaan, and he gave restoration from the Captivity. He sent his Son to save the world. In the darkest hour when Christ hung dying on the cross while evil seemed to be most triumphant, victory was really being won by that very death of the world’s Savior. We have not seen the end yet. Perhaps we are on the fringe of a great contest between the servants of Christ and his foes. But never was the work of Christ more manifest than it is today in Christian activity at home and in the harvest of the mission-field abroad. While the unbeliever exults in what he thinks is the demonstration of the falsehood of Christianity and the sure prospect of its speedy downfall, there are more earnest active Christians at work than ever there were. By the grace of God we may trust that, though the battle is still fierce, we are moving on to victory under the Captain of our salvation. Ezekiel 36:8, Ezekiel 36:9 Returning prosperity. I. OF BRINGS A RETURN OF . During the absence of the captives in Babylon their land fell into decay. The mountains which had been carefully terraced for vines were neglected, just as they are today on the hills about Jerusalem, where rows of stones mark the site of the ancient terraces. Sin ultimately ruins the outer as well as the inner man, for the prosperity of the wicked is but temporary, and though it may extend through an individual lifetime, it must break down during the course of the longer life of a nation. But on the other hand, restoration to God undoes the ruin of the outer life. This too may be a slow process. The individual man who has beggared himself with sinful extravagance may never become rich; but the nation that has returned to better ways of living will in time reap the good results of its renovation of character even on earth. When we think not only of external prosperity, but of inward blessedness, the result is seen sooner, and it is found in every individual soul that is pardoned and renewed. No one need despair of his present desolation. Repentance renews the face of the penitent’s whole life. II. This RETURN OF IS CAUSED BY A RETURN OF GOD. "For behold I am with you, and I will turn unto you." God had abandoned the guilty land. Therefore a blight had fallen upon it. If God deserts a man, nothing can really prosper with him. He may still coin gold in his business, but it will be a curse to him. When God smiles upon a man’s life he brings, not necessarily wealth, but certainly welfare. It would be well for everybody to ask himself—Is my business such that I dare ask God into it? Can I regard my workshop as a temple, or my work as a sacrifice? For these are the conditions on which true prosperity depends, because they are the conditions of God’s gracious help. III. THE RETURN OF GOD IS BY A REVIVAL OF HUMAN . "And ye shall be tilled and sown." That work will not be done directly by God, nor will it be accomplished by the unseen hands of angel-husbandmen. Men must till and sow. God’s blessing does not dispense with man’s labor. Assuredly it is not an excuse for human idleness. On the contrary, it is the inspiration of the highest activity. God blesses by stirring men up to wise and earnest work. St. Paul teaches us that God gives the increase after man’s sowing and watering (1 Corinthians 3:6). But Ezekiel shows that God’s great work does not only follow man’s smaller toil; it precedes that toil, and is the spring from which the energy for it proceeds. We are first told that God will turn unto his people, and not till after this is it said, "And ye shall be tilled and sown." This is the happiest way of giving prosperity. If all the glory is God’s, still the joy of service is man’s. The same is true of spiritual prosperity. If we would reap a harvest in Christian work, we must not only bring it to God and ask his blessing upon it; we must first of all seek his presence m it, that it may be his work from the first. Then he will be the Inspiration of his servants’ activity. We shall be able to till and sow just because God is with us. The glorious prosperity will come from God as a fruit of his gracious benediction, and it will come through us as the human instruments who are called by God like laborers to work in his vineyard. Ezekiel 36:10 Multiplying men. I. THE TRUE WEALTH OF A PEOPLE IS IN ITS . God makes this promise to the house of Israel, that he "will multiply men." The land is desolate for want of inhabitants, the fields untilled for want of laborers, and the cities lying in ruins for lack of men to build up the waste places, The restoration shall be signalized by a return of the captives and a consequent increase of population. Now, the striking fact is that this multiplication of the population is noted as a great good for the land. Other things being equal, every country is strong in proportion to the number of its able-bodied citizens. In times of war this is obvious; the strong nation is one that can command a large army. But in industrial relations the same is equally true. The more producers there are the more wealth must be produced—either in the form of food or in the form of commodities that may be exchanged for food purchased elsewhere. These plain facts are obscured by bad social habits. 1. Overcrowding in cities. The waste places should be built—not the reeking fever-dens crammed with an overflowing population of sickly creatures, who have no energy for work, and whose surroundings do not permit decent living. One of the greatest evils of our day is the depletion of our rural districts and the pressing of the population into the cities. What is needed is not a reduction of the population, but a scattering of it over the face of the land at home and also throughout the colonies. The mistake that led to the building of the tower of Babel is still fatally prevalent. 2. Unworthy living. Too many men are not doing men’s work—idle rich men who consume without producing, and idle poor men who are always near the border-land of crime, on the further side of which they would become positive destroyers. We cannot have too many true men, but they must be men indeed—workers, not drones. II. THE OF THE CHURCH IS IN ITS . The word "Church" stands for a community. The great Catholic Church of all nations and creeds is the whole body of Christians. This obvious fact is too often neglected. Thus the Church is sometimes regarded as an institution apart from the souls of which it consists; it is said to have its rights, its triumphs, while no thought is given to the people in it. This is a pure delusion—the glorification of an empty abstraction. Again, for the Church some would substitute its officers. The Christian ministry is regarded as the Church. This was the case in the Middle Ages, when popes and great ecclesiastical dignitaries contended with emperors and kings for the privileges of the Church. In those contests little account was taken of the interest of the people—the townsfolk and village folk who constituted the body of the Church. But in these democratic days the rights of the people are being better recognized, and now we are coming to see that the Church is just the men, women, and children that constitute it, viewed in their corporate relation as the body of Christ on earth. The Church is honored when men are multiplied in her midst. She cannot be in health if the missionary spirit dies out of her. But while she gathers in the heathen her first duty is to train her own children. She should thus grow her own members. Here, however, we need a caution. Mere numbers will count for nothing apart from character. Statistical Christianity is a poor production. We want true men—living souls united to Christ and working for his glory. Still, the honor of the Church is not in remaining small and select, and keeping her privileges to herself and neglecting the world, but in multiplying men. She should he a great popular institution, true to the spirit of Christ, who called himself "the Son of man." Ezekiel 36:11 ("And I will do better unto you than at your beginnings") The better future. I. THE BETTER FUTURE OF THE WORLD. There is a natural tendency among men to say, "The former times were better." Nations cherish legends of an ancient golden age. People talk about "the good old times." But when we search history we cannot find these happy days. On the contrary, writers in the very ages to which some of our contemporary dreamers look back with sentimental regret deplore the degeneracy of their days. Our own age is bad enough, but it is not easy to lay our finger on any previous age that was not worse. This, however, is not the principal question. Waiving the point as to whether the past history of our race has been characterized by progress or by a process of degeneration, we have still to ask whether the future may not be better than anything that has been experienced in the past. Now, it is the distinct teaching of the Bible that it will be so. "The earth shall be full of the knowledge of the Lord, as the waters cover the sea." While men turn back wistfully to the lost Eden, God promises a better heaven. We do not need to discuss the idea of a Paradise regained, for we have the more glowing picture of the heavenly Jerusalem. Even if we grant the worst that has been said of man’s continuous decline, the New Testament points to an arrest of this dreadful movement, to a redemption and more than a restoration, to a perfection of humanity never attained in the past. II. THE BETTER FUTURE OF THE CHURCH. The Church, which has the seed of Divine life in her, should be continually growing in grace. While like the mustard tree she enlarges her size, she should also, like the rising temple, become ever more radiant with the beauty of holiness. Perhaps there is no sadder story than that of the history of the Church. No doubt there have been ages of glorious zeal and devotion; no doubt God has been continuously educating his people. But there have been awful times of relapse. We think we can see progress in our own day—a wiser thought, a larger charity, a more practical activity in the service of man. But we are far indeed from realizing Christ’s great ideal. That ideal, however, is the picture of the future, and the pattern after which we are to toil with the utmost hopefulness. The New Testament promises a glorious future to the people of God (Ephesians 2:21). III. THE BETTER FUTURE OF THE SOUL. In our melancholy moods we yearn after the old sweet days of childhood—their innocence, their simplicity, their joyousness. We forget their limitations, their fears, their infantine distresses. But perhaps we have fallen far from those early days. Then we knew nothing of the world’s dreadful sin. Now we must confess that we have not kept ourselves unspotted. And with the soul’s fall has come the soul’s sorrow, and many disappointments and losses have made the day which dawned in golden sunshine overcast with gloomy clouds. Still, we have not reached the end. After bathing in the Jordan, Naaman’s leprous flesh became healthy as that of a little child. The leprous soul may he cleansed, the worn-out life renewed. "If any man be in Christ Jesus, he is a new creature" (2 Corinthians 5:17). Then the future is full of hope. The victorious Christian, with all his scars, and even with his memory of shameful unfaithfulness, stands higher than the unfallen because untried child. God has a blessed future in the heavenly inheritance reserved for the most weary souls. The secret of this happy prospect is in the power and grace of God. It is he who will do better for his people than at the beginning. Ezekiel 36:21-24 God saving for his own Name’s sake. I. A OF DIVINE ACTION. We are here admitted to the secret council-chamber of heaven. The inner motive of God’s activity is revealed to us. He shows on what grounds he proceeds in redeeming man. Man is redeemed for the sake of God’s Name, and not on account of any human deserts and claims. 1. God’s faithfulness. A person’s good name is associated with his keeping his word. If a man has put his name to a document, he must not ignore its stipulations. A just person will swear to his own hurt and not change. Now, God is the type and pattern of all truth and fidelity. His eternal constancy lies at the root of the order of the universe. What he has promised he will do, because he is faithful. But he has promised redemption (e.g. Ezekiel 34:22-31). Therefore he will redeem his people, that he may redeem his word. Though it costs the sacrifice of his Son, nothing shall be wanting to a faithful execution of his promise. 2. God’s character. The name is supposed to express the nature. God is named after what he is. Now, God’s nature is essentially good and gracious. With the New Testament before us, we know that God’s best name is Love (1 John 4:8). Jesus Christ has taught us to concentrate our thoughts of God on his Fatherhood. God will act according to his Name, i.e. according to his nature. Love must characterize his conduct, and whatever he does he will do it "like as a father." His fatherly character will lead him to redeem and save, irrespective of desert, for sheer love and pity. 3. God’s glory. To get a name is to receive glory. When Christ is glorified he is said to receive "a Name which is above every name" (Philippians 2:9). God’s Name is his glory. Now, God is glorified in many ways, but in none so highly as in his saving the lost. The best song of heavenly praise is the hymn of redemption (Revelation 5:9). There is glory in creation; and the greatness, the order, the beauty, the life of the universe praise God. There is glory in Divine government; and the manner in which God rules all things and establishes righteousness displays his glory. But we know of no glory like that of God’s grace revealed at Calvary. This fact should help us to understand how God can ask for his own glory without being selfish. When men seek their own glory they usually do so at the expense of, or to the neglect of, others. But God’s glory shines out of his supreme self-sacrifice. This is the secret of the highest glory. II. ITS . 1. We can never hope to earn salvation. It is a gift of God, never a work or reward of man. (1) This is a rebuke for pride. (2) It also warns us against the folly of seeking to establish some claim with God by penance, works, or sacrifice. "Nothing in my hands I bring; Simply to thy cross I cling." 2. We need never despair of salvation. If it were given for our own sakes in any way, we might well torture ourselves with doubts as to whether we should merit it, nay, we had better give up all hope at once, for we could not earn it. But now the ground is shifted from ourselves to God. The question is not as to what is in us, but as to what is in him. The most unworthy, those who have made the worst failures in life, the weakest or the most sinful, may yet dare to hope for full and perfect salvation through the great grace of God, for his Name’s sake. 3. We have the highest reasons for joy and adoration. The redemption is offered to the worst sinners—to all men, on their repenting and seeking the grace of God. Here is a glad fact and one to inspire eternal praise. Translating it into Christian language, we see that we are to rejoice and glory in salvation given to us through Christ; for Christ is "the Word" (John 1:1), i.e. the Name of God. God saves for the sake of his Name when he saves for Christ’s sake. Clean water. I. SOULS NEED FROM SIN. Here we come to the deeper part of man’s need. The Jews perceived their external disasters only too clearly. War, captivity, poverty, sickness, death, were visible evils. But they did not so readily discern the unseen spiritual evils which were behind those troubles, as their causes. The greatest calamity is not so bad as sin. While we are eager to elude the consequences of wrong-doing, God sees that the wrong-doing itself is our chief evil. The principal part of the redemption required by Israel was not deliverance from the power of Babylon, but deliverance from the tyranny of sin; their most needed recovery was not restoration to Palestine, but restoration to God. To be cleansed from their idolatry and brought into a condition of spiritual worship was their greatest salvation. Israel is restored if that is done, even though she be stir far from possessing her land; she is not restored without it, though she have the fee simple of every acre of Palestine. II. THE OF SOULS WILL REMOVE BOTH THE GUILT AND THE POWER OF SIN. 1. The guilt. Sin leaves a stain behind. Blame justly attaches itself to all wrongdoing, and, though the deed of evil may be swiftly accomplished, the blame lingers long. The stain of sin is not merely an ugly fact; it produces dreadful consequences. (1) It excludes the soul from the presence of God. No stained souls can be permitted to tread the courts of heaven. (2) It draws down the wrath of God. (3) It carries with it continuous shame. 2. The power. The evil is more than a stain upon the conscience. It is a poison within the soul. It works harm by its corrupting as well as its defiling influence. We need some antidote to this poison, or some wonderful cleansing that shall completely purge it out of our being—a real internal washing, not merely a clearing of a darkened reputation. III. GOD HAS WATER. What is needed is clean water. New, this is just what is not to be got in places of defilement. The foul soil stains and poisons the streams that flow through it. No human thing is clean from the contamination of man’s great sin. Therefore there can be no human fountain for uncleanness. But God has opened a fountain, and the gospel of Christ introduces us to it. He is pure, and he can give perfect purification. The water that flows from this rock is not defiled with earth’s contamination. "The blood of Jesus Christ his Son cleanseth us from all sin" (1 John 1:7). Here we have the double cleansing. The guilt is washed out by a Divine pardon given through the propitiatory sacrifice of Christ, and the impurity is purged away by the Holy Spirit communicated to us by the grace of God in Christ. The cross redeems from all sin. The Lamb of God taketh away the sin of the world. There is perfect cleansing of character, motive, heart, and soul in Christ. IV. THIS WATER IS ON SOULS FOR THEIR . It is not enough that the water exists, nor that we behold it, nor that it flows in a full, free torrent. 1. It must be applied to each individual soul—sprinkled. This great fact is suggested by the rite of baptism. The future tense is here used. The prophecy was written before the advent of Christ. But even now the future tense must be used for all who are still in sin and earnestly desire cleansing. Christ’s atonement is finished; but his cleansing must be continually given afresh to separate souls. 2. This cleansing is divinely given. "I will sprinkle," etc. God himself cleanses souls. We have to repent and seek his mercy. Then he will work directly in his pardoning and purifying grace. Ezekiel 36:26 A new heart. We are here introduced to one of those profound utterances in which the Old Testament anticipates some of the richest truths of the New. The grace here promised was doubtless given in all ages to those who truly repented and sought it. But reading these words in the light of the gospel, we are able to see much more clearly what is their eternal significance. I. THE ESSENCE OF IS THE RENEWAL OF THE HEART. The commonest mistake is to ignore this most significant fact. People regard salvation too much as a change in the soul’s estate rather than a change in its very nature. But while there is a change of condition, and while the greatest possible external consequences flow from the redemption of souls, that redemption does not consist in these things; they are but of secondary importance. The primary fact is internal. To be saved from the visible fires of a material hell, and to be carried aloft to the tunable pleasures of a celestial Paradise, may satisfy the Mohammedan-minded Christian, but it will not fulfill the great thought of Christ. Hearts are wrong, foul, diseased. Men have false ideas, corrupt desires and affections, evil imaginations, or perhaps a blank deadness of soul. Here is the seat of the disease; here, then, the cure must begin. Sin is heart-disease; salvation is heart-renewal. II. THE OLD EVIL HEART IS OF STONE. A terrible and most significant description. 1. It is hard. It does not respond to the call of God; it neither perceives spiritual truth, nor feels Divine influences, nor responds to heavenly voices. It has no sympathy with God. It is inflexible and immobile. 2. It is cold. Not only does it not respond to the influences of God; in itself and in its new condition it is unfeeling. There is no glow of generous affection in the sinful heart. 3. It is dead. The heart is the most vital organ. For this part of the body to be petrified involves a fearful condition of utter death. The hands might be turned to stone, and yet the man might live. But if he bad a heart of stone he must be dead. Souls are "dead in trespasses and sin" (Ephesians 2:1). Men fear a future death, but the Bible teaches that there is a present death of godless souls. 4. It is unnatural. A heart of stone—what can be more monstrous? Sin is all unnatural. It is contrary to nature not to have feelings of love for our heavenly Father. III. GOD GIVES A NEW HEART OF FLESH. 1. It is a new heart. There is no curing the old one. "Ye must be born again" (John 3:3). To be in Christ is to be "a new creature." Thus Christ gives complete renewal. Now, the hope of the world lies in this great fact. We try to patch up the face of society, but it is mortifying at the core; and Christ goes at once to the root of the matter. With creative power he makes the heart afresh, i.e. he gives quite new thoughts, feelings, and desires. The most abandoned wrecks of society may take courage and believe that even they can be saved if this is the glorious work of Christ in souls. 2. It is a heart of flesh. (1) Tender. The old coldness and hardness pass away. Pride, stubbornness, obstinacy, are broken down, the penitent soul is melted. The softening of the hardened spirit is an essential part of conversion. (2) Sympathetic. The renewed heart readily answers to the call of God and to the joys and sorrows of men. (3) Living. This new heart beats, It drives life-blood through the whole being. The fainting soul is invigorated. Energy springs from the new heart. It pulsates with the vigor of a glad, strong life. (4) Natural. The heart is of flesh, not of some foreign angelic substance. Sin is monstrous, goodness natural. The true Christian is natural; he is intensely human. God’s work in the soul brings a man into close sympathy with his fellows. It restores true human nature. Ezekiel 36:27 The indwelling Spirit. Three stages in redemption are successively brought before us. First, cleansing: "Then will I sprinkle clean water upon you," etc.; second, renewal: "A new heart also will I give you," etc.; third, inspiration: "And I will put my Spirit within you." Let us now consider this third stage of the grand process of redemption. I. THE OF GOD’S SPIRIT DEPENDS ON THE OF MEN’S HEARTS AND LIVES. The third stage of redemption is closely connected with those that precede. It cannot be attained without them, any more than the top of the staircase can be reached without passing over the lower steps. We cannot reverse the order. Cleansing and renewal must precede inspiration. God does not dwell equally with all men. There are God-haunted souls and there are God-deserted souls. The Spirit of God entered into Samson (Judges 14:6), but Satan entered into Judas (Luke 22:3). Here is one great motive for our seeking to attain to the two earlier stages. They are the conditions on which we may enter into the highest privileges of all religion. II. GOD PUTS HIS SPIRIT IN THE HEARTS OF HIS PEOPLE. He does not merely give gifts; he also comes in his own Spirit’s presence. The good man walks with God (Genesis 5:24). He enjoys God’s abiding presence. He is a temple of the Holy Ghost. These facts show us that religion is not only a human experience of beliefs and devotion. Its creeds and its worship are but one side of it. Its deeper character lies on the other side, in the Divine action. In true religion God enters the soul and touches its secret centers. III. THE OF GOD’S SPIRIT IS BY ITS EFFECTS. We need not look for mystical signs like the incorruptible light which the monks of Mount Athos imagined they were able to see as the revelation of the very presence of God in our souls. We need not despair if immediate consciousness does not give us a vision of God’s Spirit. The joy of communion should be very real. Yet it is rather by the fruits of the Spirit that we are to be assured of his presence (Galatians 5:22). They are of two kinds. 1. Graces. There are given to every soul, and consist in the illuminating, sanctifying, strengthening influence of the Holy Spirit. Thus God helps us to understand his truth, baptizes us with his holiness, and breathes into us the power of the Divine life. 2. Gifts. It is important to distinguish the graces of the Spirit from its gifts. While the former are for all Christians, the latter are special and distinctive. They vary in different ages and with different persons. There were gifts of healing, of prophesying, of tongues, in the ancient Church (Romans 12:6). Bezaleel had a gift for art (Exodus 35:30, Exodus 35:31); Samson, a gift of strength (Judges 13:25), etc.—all from the Spirit of God. Christ now gives gifts unto men through his Spirit—not exactly those of New Testament times, but such as the present age needs. IV. SHOULD ACT ON THE OF THE SPIRIT. 1. Making use of His aid. If we are Christ’s, we are not left to our own resources. It is much to know that the gracious Spirit is with us to cheer and help. 2. Not grieving him away. We may grieve the Spirit (Ephesians 4:30). We are to remember that we are temples of the Holy Ghost, and therefore to keep the dwelling of God cigar of all defilement (1 Corinthians 6:19). Sad memories. The restored people are to be cleansed, renewed, and inspired. Yet they will still carry with them sad memories of their former sins. I. THE CANNOT FORGET HIS PAST. The hardened sinner may do so; or at least he may carry the memory of his ill deeds with so light a heart that it will be no burden to him. While he thus bears the whole weight of his sin, its guilt, and its hurtful influence, he is scarcely conscious of it; but directly he begins to repeat, the sin grows into an unbearable burden, and the sinner becomes keenly con-solons of its continuous presence. He carries about with him the vision of his life’s story written in letters of fire. Now, after forgiveness and renewal, the burden and stain of guilt are gone. Still the sin is not undone. The restored penitent must feel that his was an evil past. God forgets his sin, but he cannot forget it himself. II. THE MEMORY OF PAST SIN SHOULD NOT BECOME A BURDEN. It is possible that it may be so in a morbid conscience. But if God has forgiven our sin, we need not feel continuous distress at the thought of it. It is hard for the penitent ever to forgive himself. Yet he may do dishonor to the grace of God by dwelling too painfully on the memory of sin, so that he even forgets the wealth of pardoning love with which it has been covered. We need courage to take the grace of God, and to dare to go on our way rejoicing in the gladness which it is meant to afford us. III. SAD MAY BE TURNED TO USES. 1. They may keep us humble. Though restored now, we cannot forget the pit from which we have been digged. Let us, then, beware of falling back into it. "The burnt child dreads the fire." The soul that has fallen once should fear temptation for the future. 2. They should make us grateful. Every time we remember past sins we should also recollect the grace of God that has delivered us from them. The memory of the disease should call up the picture of the good Physician. Christ’s love never shines so brightly as when it is seen against the background of man’s sin. 3. They should drive us to Christ. Still do we need him. Away from him our souls are saddened with dark shadows of the horrible past. A gloom hangs over the earth when the light of Christ is withdrawn from it. Thus we are kept back from too much earthly elation that tends to frivolity. It may not be bad for us at times to be subdued to a sober sadness. Through the experience of it there may steal over the soul a sense of deep peace in God. Then we can see that Christ is our Light and the Light of the world. Life may be sunny still, but its light is from Christ. IV. WE SHOULD BEWARE OF SOWING THE SEED OF SAD . This is a lesson for the young. During youth the memories that will cheer or sadden age are created and stored up for use in years to come. It is impossible to unwrite a soul’s history. Then let those who are engaged on its early pages take heed what they set down upon them. It is possible to sow very carelessly seeds that will spring up in a most bitter harvest. If we would not have a gloomy old age of sad memories, let us spend our early years wisely and purely. Though God may forgive the follies of youth, old age will not forget them. In this sense, "Whatsoever a man soweth, that shall he also reap." A new Eden. The new heart (Ezekiel 36:26) is to be followed by a new Eden. The outer world is to be changed when the inner world is renewed, and that sweet, fair Paradise, the dream of which hovers on the distant horizon of history, is to be once more seen on earth, when men are renewed in nature. The new Adam brings the new Eden. Consider some of its features. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This chapter embraces, in its earlier section (Ezekiel 37:1-14), the concluding portion of the "word of God" begun at Ezekiel 36:16; in its later section (Ezekiel 36:15-28), an additional "word," to which the former naturally leads. The earlier, under the figure of a resurrection of dry bones, beheld by the prophet in vision, describes the political and religious reawakening of Israel; in the later is depicted, by means of a symbolic action, the reunion of its two branches. The first divides itself into two parts—the vision (Ezekiel 36:1-10) and its interpretation (Ezekiel 36:11-14). The vision was to all appearance designed to meet the objections the preceding picture of Israel’s future glory might naturally be expected to call forth. It was true that in the past Israel had often suffered a decline in her national life, and as often experienced a revival. But with the fall of her capital, the burning of her temple, the slaughter of her people, and the expatriation of her nobles, her life was henceforth extinct; and to speak of returning prosperity to her in such a condition was like talking of the restoration of vitality to withered bones. Besides, the exiles were, comparatively speaking, only a handful, and to picture Judah’s waste cities as being filled with flocks of men was like mocking the dejected with hopes certain to be dashed to the ground. The Exposition will show how the vision was fitted to dispel such despondent reflections. Yet diversity of sentiment prevails as to whether the vision was intended to predict an actual resurrection of the physically dead at the end of time, or merely to symbolize an ideal resurrection of Israel, then nationally dead. 1. The view, that what the prophet beheld in vision was the final resurrection of mankind, though favored by Jerome, Calovius, and Kliefoth, must be abandoned, not because the doctrine of a general resurrection would not have been a powerful consolation to the pious-hearted in Israel, or because that doctrine was not then known, but because, in the prophet’s own explanation, the bones are declared to be those, not of the whole family of man, but merely of the house of Israel. At the same time, those interpreters are right who, like Hengstenberg, Keil, and Plumptre, hold that, even if the doctrine of a general resurrection had not been current in Ezekiel’s time, this vision was enough to call it into existence, and even to lend strong probability to its truth. 2. Accordingly, the view is commonly preferred that, while an objective reality to the prophet’s mind, and by no means a mere rhetorical garb for its conceptions, the vision was designed as a symbolic representation of Israel’s resuscitation; though here again opinions diverge both as to what formed the mental background for the prophet’s use of such a symbol, and as to how it served to suggest the thought of Israel’s revival. While some, like Jerome and Hengstenberg, as above indicated, regard "the doctrine of the proper resurrection" as "the presupposition of the expanded figurative representation," others, with Havernick, find its historical basis in such instances of raising from the dead as were performed by Elijah and Elisha, and perhaps also in such passages as Isaiah 26:19. If Smend thinks the vision was intended to assist Israel merely by suggesting that "the unbelievable might happen," and Havernick that it was designed to inspire hope by presenting to the mind a lively picture of the creative, life-giving power of God, "which can raise even dead bones to life again," Ewald finds its chief power to console in the thought "that the nation or individual which does not despair of the Divine Spirit will not be forsaken of this Spirit in any situation, but will always be borne on by it to new life." Ezekiel 37:1 The hand of the Lord was upon me. The absence of the customary "and" (comp. Ezekiel 1:1, Ezekiel 1:3; Ezekiel 3:14, Ezekiel 3:22), wanting only once again (Ezekiel 40:1), appears to indicate something extraordinary and unusual in the prophet’s experience. In the words of Ewald, such a never-beheld sight one sees freely (by itself) in a moment of higher inspiration or never;" and that in this whole vision the prophet was the subject of a special and intensified inspiration is evident, not alone from the contents of the vision, but also from the language in which it is recorded. And carried me out in the Spirit of the Lord. So the Vulgate and Hitzig—a translation which Smend thinks might be justified by an appeal to Ezekiel 11:24, in which the similar phrase, "Spirit of God (Elohim)," occurs; though, with Grotius, Havernick, Keil, and others, he prefers the rendering of the LXX; "And Jehovah carried me out in the Spirit." The Revised Version combines the two thus: "And he carried me out in the Spirit of the Lord." Keil suggests that the words, "of God," in Ezekiel 11:24, were omitted here because of the word "Jehovah" immediately following. And set me down in the midst of the valley. As the article indicates, the valley in the neighborhood of Tel-Abib, where the prophet received his first instructions concerning his mission (Ezekiel 3:22); although Hengstenberg holds, wrongly we think, that "the valley here has nothing to do with the valley in Ezekiel 3:22." Which (literally, and it) was full of bones; i.e. of men who had been slaughtered there (Ezekiel 3:9; comp. Ezekiel 39:11), and whose corpses had been left unburied upon the face of the plain (Ezekiel 3:3), so that they were seen by the prophet. Whether these bones were actually in the valley, or merely formed part of the vision, can only be conjectured, though the latter opinion seems the more probable. At the same time, such a plain as is here depicted may well have been a battle-ground on which Assyrian and Chaldean armies had often met. Ezekiel 37:2 And he caused me to pass by them round about. Not over, as Keil, Klie-foth, and Plumptre translate, but round about them, so as to view them from every side. The result of the prophet’s inspection of the bones was to excite within him a feeling of surprise which expressed itself in a twofold behold; the first occasioned by a contemplation of their number, very many, and their situation, in the open valley, literally, upon the face of the valley; i.e. not underground, where they could not have been seen, but upon the surface of the soil, and not piled up in heaps, but scattered over the ground; and the second by a discernment of their condition as very dry, so bleached and withered as to foreclose, not the possibility alone, but also the thought of their resuscitation. Ezekiel 37:3 Son of man, can these bones live? Whether or not this question was directed, as Plumptre surmises, to meet despairing thoughts which had arisen in the prophet’s own mind, it seems reasonable to hold, with Havernick, that the question was addressed to him as representing "ever against God the people, and certainly as to this point the natural and purely human consciousness of the same," to which Israel’s restoration appeared as unlikely an occurrence as the reanimation of the withered bones that lay around. The extreme improbability, if not absolute impossibility, of the occurrence, at least to human reason and power, is perhaps pointed at in the designation "Son of man" here given to the prophet. The prophet’s answer, O Lord God, thou knowest, is not to be interpreted as proving that to the prophet hitherto the thought of a resurrection had been unfamiliar, if not completely absent, or as giving a direct reply either affirmative or negative to the question proposed to him, but merely as expressing the prophet’s sense of the greatness of the wonder suggested to his mind, with perhaps a latent acknowledgment that God alone had the power by which such a wonder could, and therefore alone also the knowledge whether it would, be accomplished (comp. Revelation 7:14). Ezekiel 37:4 Prophesy upon (or, over) then bones. This instruction—which shows Jehovah regarded the prophet’s answer as equivalent to an admission that the revivification of the bones lay within his (Jehovah’s) power—was not a mere command to predict, as in Ezekiel 6:2 and Ezekiel 11:4, but an injunction to utter the Divine word through which the miracle (of creation, as it really was) should be performed. "The significance of the command lies in the fact that it taught the prophet that he was himself to be instrumental in the great work of resuscitation. He who had been so often troubled with the sense of impotence and failure, who had heard the people say of him, ’Both he not speak parables?’ who had been to them as the lovely song of one that hath a pleasant voice, and nothing more than that, was at last to learn that the word of the Lord,’ spoken by his lips, was mighty, and would not return to him void" (Plumptre). Ezekiel 37:5 I will cause breath to eater into you; literally, I am causing breath (or, spirit) to enter into you. The real agent, therefore, in the resuscitation of the bones was to be, not the prophet or the word, but Jehovah himself; and that the end aimed at by the Divine activity was "life" shows the breath spoken of (ruach) was not to be the wind, as in Ezekiel 37:9, or the Spirit, but the breath of life, as in Genesis 6:17 and Genesis 7:22 (comp. Genesis 2:7; Psalms 104:30; Isaiah 26:19). Ezekiel 37:6 The process of revivification is now divided into two stages—a preliminary stage which should effect the reconstruction of the external skeleton, by bringing together its different parts and clothing them with sinews, flesh, and skin (comp. Job 10:11); and a finishing stage, which should consist in animating, or "putting breath in" the reconstructed skeleton; corresponding so the two stages into which the process of man’s original creation was divided (Genesis 2:7). The result would be that the resurrected and reanimated bones, like newly made man, would know the Lord. Ezekiel 37:7, Ezekiel 37:8 So I prophesied as I was commanded. The words uttered were without doubt those of Eze 37:4-6. The effect produced is depicted in its various steps. First, there resulted a noise—literally, a voice—which the Revisers take to have been "a thundering;" and Havernick, Keil, Smend, and others, "a sound" in general; but which Ewald, Hengstenberg, and Schroder, with more propriety, regard as having been an audible voice, if not, as Kliefoth supposes, the trumpet-blast or "voice of God," which, according to certain New Testament passages, shall precede the resurrection and awaken the dead (John 5:25, John 5:28; 1 Corinthians 15:52; 1 Thessalonians 4:16); perhaps, as Plumptre suggests, the "counterpart" thereof. Next, a shaking, σεισμὸς (LXX.); which the Revisers, following Kliefoth, understand to have been an earthquake, as in 1 Kings 19:11; Amos 1:1; Zechariah 1:1; Zechariah 14:5 (comp. Matthew 27:51), and Ewald explains as "a peal of thunder running through the entire announcement," as in Ezekiel 3:12, Ezekiel 3:13 and Ezekiel 38:19, Ezekiel 38:20; but which is better interpreted by Keil, Smend, and others as a rustling proceeding from a movement among the bones. Thirdly, the bones came together in the body as a whole, and in particular bone to his bone; i.e. each bone to the bone with which it was designed to be united, as e.g. "the upper to the lower part of the arm" (Schroder). Lastly, the sinews and the flesh came up upon them, and the skin covered them above; or, as in the Revised Version, there were sinews upon them, and flesh came up and skin covered them above; precisely as Jehovah had announced to the prophet would take place (Ezekiel 38:6). Yet, though the external framework of the bodies was finished, there was no breath in them—ruach having still the same import as in Ezekiel 38:5. With this the preliminary stage in the reanimating process terminated. Ezekiel 37:9 The finishing stage began by the prophet receiving a command to prophesy unto the wind (better, breath, or spirit), and to summon it from the four "breaths," or "winds" (in this case the preferable rendering), that it might breathe upon the slain. "Four winds" are mentioned, as in Ezekiel 40:20, to indicate the four quarters of heaven (comp. Ezekiel 5:10, Ezekiel 5:12; Ezekiel 12:14; Ezekiel 17:21), and perhaps also to suggest the immense quantity of vitalizing force demanded by the multitude of the dead (Smend), "the fullness and force of the Spirit’s operations" (Hengstenberg), or the notion that the Spirit, in resuscitating Israel, would make use of all the varied forces that were then working in the world (Plumptre). The designation of the dead as slain reveals that the resurrection intended was not that of men in general, but of the nation of Israel. Ezekiel 37:10 An exceeding great army. This harmonizes with the feature in the vision which describes the bones as those of slain men, while also it may be viewed as foreshadowing the future destiny of Israel. "The bones of the slain on the field of battle, having been brought together, clothed with flesh, and a new life breathed into them, now they stand up, not as ’a mixed multitude,’ but as ’an exceeding great army’ prepared to take their part in the wars of Jehovah under new and happier conditions" (Plumptre). (On the phrase, "to stand upon the feet," comp. Ezekiel 2:1; Zechariah 14:12; Revelation 11:11.) Ezekiel 37:11-14 contain, according to most commentators, the Divine interpretation of the vision, Kliefoth alone contending that they furnish, not so much an exposition of the vision—which, he thinks, must be explained independently, and which he regards as teaching the future resurrection of God’s people—as an application to Israel’s ease of the doctrine contained in the vision. Ezekiel 37:11 These bones are the whole house of Israel. On the principle that "God is his own best interpreter," it should not be difficult to see that, whatever foreshadowings of the final resurrection of the just may be contained in the vision, its primary intention was to depict the political and national restoration of Israel (Ephraim and Judah) whose condition at the time the field of withered bones appropriately represented. That Hitzig errs in supposing the "bones" alluded to in this verse symbolized the portions of Ephraim and Judah then dead, instead of the portions still living (in exile), who considered themselves as practically dead, is apparent from the words that follow. Behold, they say. The complaint was manifestly taken from the popular sayings current among the people of the exile. Broken up, dispersed, expatriated, and despairing, the members of what had once been "the whole house of Israel" felt there was no hope more of recovering national life and unity. The cheerless character of the outlook they expressed by saying, Our bones (not the bones of the dead, but of the living) are dried—meaning, "The vital force of our nation is gone" (the bones being regarded in Scripture as the seat of the vital force comp. Psalms 32:3)—our hope is lost—our hope, i.e; of ever again returning to our own land or regaining national existence—and we are out off for our parts; literally, we are cut off for ourselves; which Gesenius explains to mean, "We are lost," taking לָנוּ as a dativus pleonastteus ; Hitzig, "We are reduced to ourselves;" Delitzsch and Keil, "We are cut off from the land of the living," i.e. it is all over with us; Hengstenberg, "We are cut off—a sad fact for us;" Revised Version, "We are clean cut off;" any one of which renders the force of the words (scrap. Lamentations 3:54). Ezekiel 37:12-14 I will open your graves. That this is not exact interpretation of the foregoing symbol may be argued from the fact that in the vision no mention is made of graves; yet the discrepancy to which it is supposed to point is more apparent than real. If the prophet was to see the bones, it was requisite that these should be above ground rather than beneath. On the other hand, when one speaks of a grave, it is not needful to always think of an underground tomb. To all intents and purposes a person is in his grave when, life being extinct, his body has returned to the dust. So, the opening of graves promised in Scripture is not so much, or always, the cleaving asunder of material sepulchers, as the bringing back to life of those whose bodies have returned to the dust. Hence the opening of Israel’s graves could only signify the reawakening of the politically and religiously dead people to national and spiritual life. This was the first step in the restoration of the future held up before the minds of the despairing people. The second, indicated by the clause, and allah put my Spirit in you, pointed, as in Ezekiel 36:26, Ezekiel 36:27, to their future endowment with higher moral and spiritual life than they had previously possessed, and not merely, as in Ezekiel 36:5, Ezekiel 36:6, to their political and national resuscitation (Smend). The last step, the re-establishment of the reconstructed nation in Palestine, was guaranteed by the word, I will place you in your own land. The circumstance that this is twice repeated (Ezekiel 36:12, Ezekiel 36:14) shows that whatever view be entertained of the ultimate occupation of Canaan by Israel, this was the goal towards which the vision looked. That it received partial, limited, and temporary fulfillment of a literal kind in the restoration under Zerubbabel and Ezra, is undeniable; that it will ever obtain historical realization of a permanent sort is doubtful; that it will eventually find its highest significance when God’s spiritual Israel, the Church of Christ, takes possession of the heavenly Canaan, is one of the clearest and surest announcements of Scripture. NOTE.—On the above nine verses (6-14) Plumptre writes, "We can scarcely fail to find, in our Lord’s words in John 5:1-47; something like an echo of Ezekiel’s teaching. There also, though the truth of the general resurrection is declared more clearly, the primary thought is that of a spiritual resurrection. Further, we may note that the complement of Ezekiel’s message is found in the language of Dan 12:2. Taking the two together, we find both reproduced in the teaching of Joh 5:1-47." (manuscript notes). Ezekiel 37:15-28 The "word" embodied in this section was probably communicated to the prophet at the close of the preceding vision. Its connection with this is apparent, treating as it does of the union of the then severed branches of the house of Israel, and of the subsequent prosperity which should attend united Israel under the rule of the Messianic King of the future. That this oracle, like the former, had only a temporary and partial accomplishment in the return from captivity is so obvious as to stand in no need of demonstration. Its true fulfillment must be sought in the future ingathering of Israel to the Christian Church. Ezekiel 37:16 Take thee one stick, and write. The symbolic action thus prescribed to the prophet was manifestly based on the well-known historical fact that the tribes of Israel, in Mosaic times, had been represented by a rod, on which was inscribed the name of the tribe (Numbers 17:2); but whether the stick Ezekiel was instructed to take was a staff, ῥάβδος (LXX; Hirernick, Hitzig, Kliefoth, and Smend), or a block (Ewald), or simply a piece (Keil, Schroder) of wood on which a few words might be traced, cannot be decided. On the first stick the prophet was directed to write, For Judah, and the house of his companions; i.e. for the southern kingdom and those of the northern tribes who adhered to it, as e.g. Benjamin, Levi, and part of Simeon, with those devout Jehovah-worshippers who from time to time emigrated from other tribes and settled in the land of Judah (2 Chronicles 11:12-16; 2 Chronicles 15:9; 2 Chronicles 30:11, 2 Chronicles 30:18, 31; 2 Chronicles 31:1; though by Wellhausen, Smend, and others, such passages are pronounced unhistorical). On the second stick also the prophet was directed to write; but whether For Joseph, the stick of Ephraim and for (or, of) all the house of Israel his companions (Authorized and Revised Versions), or "For Joseph and the whole house of Israel" (Keil), or simply "For Joseph" (Ewald, Havernick, Smend), cannot be determined. Each interpretation can be supported by quite reasonable considerations. For the first may be pleaded that it best accords with the natural sense of the text; for the second, that the phrase, the stick of Ephraim, appears to be explanatory of and in opposition to "For Joseph;" for the third, that all the house of Israel stands, like "Ephraim," under the regimen of "stick." The introduction of Joseph as the representative of the northern kingdom rests, not on the fact that Joseph’s was the most honorable name among the ten tribes (Havernick), but on the circumstance that the tribe of Joseph, as represented by Ephraim and Manasseh, constituted the main body of the northern kingdom. The addition of Ephraim’s name is best accounted for by remembering that in his hand lay the hegemony of the kingdom. "All the house of Israel his companions" signified the rest of the ten tribes. That the two sticks, when joined together in the prophet’s hand, were to become one cannot signify that they were then and there to be miraculously united. Ezekiel 37:18-20 Wilt thou not show us what thou meanest by these? literally, what these (two pieces of wood) are to thee. The suggestion that such a request would be preferred to Ezekiel makes it clear he was meant to perform the symbolic action in public. That his countrymen should fail to understand this action accorded with their proverbial dullness of apprehension (comp. Ezekiel 12:9; Ezekiel 24:19). In explanation, the prophet was enjoined to say unto them, while holding the sticks in his hand, that just as he had made the sticks one in his hand, so would God make one in his hand the two kingdoms symbolized by the sticks. The union of the sticks was to be Ezekiel’s work (verse 17, "in thy hand"); the union of the kingdoms should be Jehovah’s (verse 19, "in my hand"). The separation of the kingdoms had been Ephraim’s doing ("in the hand of Ephraim"); their combination should be God’s ("in my hand"). Their severance had been effected, on the part of Ephraim, by an unlawful breaking off from the house of Judah, and the establishment of an independent kingdom; their unification should be brought about by the putting down of Ephraim, and the confirming of the crown rights of Judah. The translation, And will put them with him, even with the stick of Judah, signifying "And will put the tribes of Israel with him." i.e. the tribe of Judah, supported by the LXX; and preferred by Ewald, Smend, and others, is superior to that of the Revised Version margin, "And will put them together with it, unto [or, ’ to be’] the stick of Judah." Keil s rendering, "I will take the stick of Joseph … and the tribes of Israel his companions, which I put thereon [literally, ’and I put them,’ viz. the tribes, ’upon it,’ i.e. the stick of Joseph] with the stick of Judah," is too involved. Ezekiel 37:21-28 explain how the unification of the two kingdoms should be brought about. The first step should be the bringing of the people home to their own land (Ezekiel 37:21, Ezekiel 37:22); the second, their purification from idolatry (Ezekiel 37:23); the third, the installation over them, thus united and purified, of one King, the ideal David of the future, or the Messiah (Ezekiel 37:24, Ezekiel 37:25); the fourth, the establishment with them of Jehovah’s covenant of peace (Ezekiel 37:26), and the permanent erection amongst them of Jehovah’s temple (Ezekiel 37:27, Ezekiel 37:28). Ezekiel 37:21, Ezekiel 37:22 I will take the children of Israel from among the heathen. That tills promise was intended to find an initial and partial fulfillment in the return from Babylon is undoubted. That it was also designed to look across the centuries towards the final ingathering of God’s spiritual Israel into their permanent inheritance, the heavenly Canaan, an examination of its terms shows. These clearly presuppose a wider dispersion of Israel than had then, i.e. in Ezekiel’s day, taken place; and that Israel has never yet been made one nation upon the mountains of Israel, is incontestable. Nor is there ground for expecting she ever will be. Not even after the exile closed did all Israel return to Palestine. Nor did it ever come true in their experience that one king was king to them all, since, in point of fact, they never afterwards had an earthly sore-reign at all who was properly independent. If, therefore, the prince who in the future should shepherd them was not to be a temporal monarch, but the Messiah, the probability is that the Israel he should shepherd was designed to be, not Israel after the flesh, but Israel after the spirit, who should walk in his judgments and observe his statutes, and who, in the fullness of the times, should develop out into the Christian Church. Hence it seems reasonable to conclude that their own land, into which they should eventually be brought, would be not so much the veritable soil from which their ancestors had been expelled, as the country or region in which the new, rejuvenated, reunited, and reformed Israel should dwell, which, again, should be n territory cleansed from sin and idolatry, so as to render it a fit abode for a people devoted to righteousness. Viewed in this light, their own land was first Canaan, in so far as after the exile it was cleansed from idolatry; now it is those portions of the earth in which the Christian Church has been planted, so far as these are influenced by the holy principles of religion; finally, it will be the new heavens and the new earth, wherein dwelleth righteousness (scrap. Ezekiel 34:24; Ezekiel 36:24). Ezekiel 37:23 The dwelling-places wherein they have sinned, from which Jehovah premises to save them, are in accordance with the views expressed above, not, as Hengstenberg and Hitzig conjecture, the dwelling-places of the exile in which the people then were, but the dwelling-places in Canaan in which they had formerly transgressed, but would in future be preserved from transgressing. The idea is, as Schroder suggests, the localization of transgression which is viewed as proceeding from the dwelling-places in which it is committed; or, according to Plumptre, the conception is that, as their habitations had formerly been contaminated by their detestable things, "the worship of teraphim and such like, if not worse," so Jehovah would save them from that contamination. The proposal to alter the text by the transposition of a letter, converting moshbhothehem, "dwelling-places," into meshubhothehem," defections," as in Jeremiah 3:22 (comp. Ezekiel 36:29), though adopted by some ancient versions and favored by Ewald and Smend, is not necessary. Ezekiel 37:25 The phrase, my servant David (comp. Ezekiel 34:23, Ezekiel 34:24; Jeremiah 33:21, Jeremiah 33:22, Jeremiah 33:26; Psalms 78:70; Psalms 89:3, Psalms 89:20; Psalms 144:10), goes back to the Messianic promise of 2 Samuel 7:12-16, and cannot be satisfactorily explained as signifying the Davidic house (Smend), or as pointing to "a line of true rulers, each faithfully representing the ideal David as the faithful Ruler, the true Shepherd of his people" (Plumptre, on Ezekiel 34:23), inasmuch as Israel, after Ezekiel’s day, never possessed any such line of rulers, and certainly no such line continued forever. The only feasible exegesis is that which understands Jehovah’s servant David to be Messiah, or Jesus Christ, of whom the writer to the Hebrews (Ezekiel 1:8) says. "Thy throne, O God, is forever and ever." Ezekiel 37:26, Ezekiel 37:27 With the people thus gathered (Ezekiel 37:21), united (Ezekiel 37:22), purified (Ezekiel 37:23), and established under the rule of Messiah (Ezekiel 37:25), Jehovah makes a covenant of peace (see on Ezekiel 34:25; and comp. Psalms 89:3), further characterized as an everlasting covenant; or, covenant of eternity (see on Ezekiel 16:60; and comp. Genesis 17:7; Isaiah 55:3; Jeremiah 32:40); which guarantees the continuance between him and them of undying friendship, conjoined with the bestowment on his part and the enjoyment on theirs of the highest social and religious blessings. First, national existence and secure possession of the soil. I will place (literally, give) them, either to their land, as in Ezekiel 17:22 (Smend), or to be a nation (Keil), or perhaps both (Kliefoth). Next, steady increase of population—I will multiply them (comp. Ezekiel 36:37; Le Ezekiel 26:9). Thirdly, perpetual residence of Jehovah amongst them, I will set (or, give) my sanctuary (mikdashi, conveying the idea of sanctity) in the midst of them for evermore (comp. Le Ezekiel 26:11); my tabernacle (mishkani, the idea being that of residence or dwelling) also shall be with them; or, over them—the figure being derived from the elevated site of the temple, which overhung the city (Psalms 69:29), and intended to suggest the idea of Jehovah’s protecting grace. That this promise was in part implemented by the erection of the second temple in the days of Zerubbabel may be conceded, and also that Ezekiel himself may have looked forward to a literal restoration of the sanctuary; but its highest realization must be sought for, first in the Incarnation (John 1:14), next in God’s inhabitation of the Church through the Spirit (2 Corinthians 6:16), and finally in his tabernacling with redeemed men in the heavenly Jerusalem (Revelation 21:3, Revelation 21:22). The last blessing specified is the intimate communion of God with his people, and of them with him—Yea, I will be their God, and they shall be my people. This, which formed the kernel of the old covenant with Israel (Le Ezekiel 26:12), became the essence of the new covenant with the Israel of the restoration (Ezekiel 11:20; Ezekiel 36:28; Jeremiah 30:22; Jeremiah 31:33; Jeremiah 32:38; Zechariah 8:8; Zechariah 13:9), but only attained to complete realization in the relation of Christian believers to the Father of our Lord Jesus Christ (2 Corinthians 6:16). Ezekiel 37:28 describes the effect which such a glorious transformation of Israel’s character and condition, should produce upon the heathen world. They should recognize from his presence amongst his people, symbolized by the establishment in their midst of his sanctuary, that he had both the power and the will to sanctify them, by making them inwardly as well as outwardly holy; and, recognizing this, they would seek admittance to the congregation and fellowship of God’s spiritual Israel. Ezekiel 37:1-14 The valley of dry bones. I. A VISION OF . Undoubtedly, the restoration of Israel is the immediate thought in the mind of Ezekiel. He sees his people stricken to death. The nation is virtually dead. The exiled citizens of Jerusalem have lost all spirit and energy. But with the restoration will come a restored energy to the people. The nation also will once more rise up as from the dead. These resurrections of communities have been seen more than once in history; e.g. when papal Rome rose on the ashes of imperial Rome, when Germany was reunited under the Emperor William, when France astonished the world by her renewed strength and prosperity after the terrible invasion of 1870. But while this material form of national resurrection is not infrequent, a moral resurrection is more rare. Byron was enthusiastic for the liberation of Greece, and our age has witnessed the establishment of a free Greek kingdom at Athens. But it remains to be seen whether the genius of ancient Greece will ever return to its old seat. Athens may be rebuilt, and yet Athene (the goddess of intellect) may still slumber in the grave. A true national restoration is only possible as a work of God. Degenerate nations need more than liberation from external tyranny—they need national regeneration. II. A VISION OF . The people could not be truly restored unless they were reformed and renewed in heart and character. Hence the strange and striking form in which the promise of restoration is given. It appears as a resurrection. What happened to ancient Israel happens to all the people of God. They are restored to true life and prosperity by means of a spiritual resurrection. Souls are dead in sin. The world is like a valley of dry bones—ugly in its wickedness, helpless in its confusion, utterly unable to save itself. But Christ has come to give new life to the souls of men. His resurrection is a type of the soul’s resurrection. St. Paul assumes that Christians are "risen with Christ" (Colossians 3:1). The gospel is thus supremely a message of life. It comes to us in our most degraded, desolate, despairing condition. It brings life and incorruptibility to light. III. A VISION OF THE . A fair reading of this passage will not permit us to take it as a promise of an individual resurrection after natural death. It is a parable of the restoration of Israel. The notion that the very bones of the dead are to be pieced together and clothed with flesh, that the scattered dust of corpses is to be gathered from the four quarters of the earth, that the very same animal organism that once lived and died and decayed or was devoured by worms shall be built up again, is a coarse, degrading idea. It gives no suggestion of a future exalted, spiritual life. It is beset with monstrous difficulties when we look at it in the light or’ the facts of nature. If this old conception of the resurrection be set forth as the only Christian idea, men will not accept it, and the glorious hope of any resurrection or future life at all will be endangered. But this idea is quite contrary to the profound teaching of St. Paul, who says expressly, "Thou sowest not that body that shall be," and "Flesh and blood shall not inherit the kingdom of heaven" (1 Corinthians 15:50). The Bible teaches the resurrection of the dead, but not the resurrection of flesh. The old, coarse, impossible notion has no support in the passage before us. We have here a symbolical vision, and it is no more to be taken literally than the illustration of the two sticks that follows (verse 16). Still, as a figure and an image it is strikingly suggestive of the future resurrection. He who restores nations and souls by quickening grace will also awaken them that sleep in Jesus, and raise them up, a glorious army redeemed from death. Ezekiel 37:4, Ezekiel 37:9 Prophesying to the dry bones and to the wind. I. TO THE DRY BONES. Ezekiel beholds the dismal sight of a valley of dry bones. It is a scene of silent desolation. No picture of death could be more complete. The human remains are not even covered with flesh. He sees bones, not corpses. The bones are dry—the vultures have picked them clean, and they have been left to bleach in the sun. They are not even lying in their natural order as ranks of complete skeletons. They are scattered about. The unclean scavengers that have been at work among them have ruthlessly torn them joint from joint, and mixed them up in apparently hopeless confusion. Was there ever a scene of more perfect and utter deadness? Yet the prophet is required to preach to these dry bones! St. Peter preaching to the fishes and St. Francis preaching to the birds had at least living audiences, though soulless ones. But here we have a preacher to dry bones. What is most remarkable is that the preaching is effective. An awful scene is witnessed—the bones shake and move and fit themselves together, and flesh, sinews, and skin cover them. All this is illustrative of much preaching to men, and it contains a great encouragement for the preacher. Some audiences are almost like Ezekiel’s valley. They are cold, dead, utterly indifferent. These people are, indeed, as so many dry bones. The preacher despairs of doing any good to them. So long as he despairs he will do no good. If Ezekiel had not had obedience, faith, and energy, he would not have taken the trouble to preach to the bones; and then the great resurrection would not have taken place. It is our duty to preach to aft, despairing of no one. We are to sow beside all waters. God can quicken the dead. Note that Ezekiel’s preaching was prophesying, i.e; it was speaking as God’s messenger and in his power. This is the only preaching that will succeed with the indifferent. The preacher to the godless must be a prophet. He must speak God’s truth in God’s strength. Mere reasoning or persuading is not sufficient. But prophesying does succeed again and again with the most obdurate. It stirs dry bones. II. TO THE WIND. Ezekiel had a measure of success—a wonderful success it appeared to be. The bones fitted themselves together and were clothed with flesh. Still they were not alive. All the result attained hitherto is that the scattered skeletons have become compact corpses. But this is but a valley of death. Now, the first preaching has done its work. It is useless merely to repeat it. A new thing must be tried. Ezekiel must prophesy to the wind to breathe on the slain, and make them live. When he does this the wind comes, and there stands up an exceeding great army of living men. The wind is here regarded as the power of life. It is typical of the Spirit of God (John 3:8). Life can only come from God’s Spirit. The most stirring preaching will not create it. We may preach God’s truth in God’s strength, and good results may follow, but not the new birth of the Divine life unless the Spirit of God comes and produces it. Preaching does not regenerate. After prophesying to the bones Ezekiel must prophesy to the wind. Preaching must be followed by prayer. The preacher must call down the power of God to his aid if his work is to issue in living results. We need more prophesying to the wind. If life is to take possession of dead souls, we must pray more for the coming of the quickening Spirit. He does come in response to prayer. If the first kind of prophesying is not barren, assuredly the second will not be. When God’s Spirit is invoked in the preaching of God’s Word, exceeding great armies of souls may rise from the death of sin. Ezekiel 37:15-22 The two sticks. Under the image of two sticks that are joined together, Ezekiel is to symbolize the reunion of Israel and Judah that is to take place in the great restoration. We may see here illustrated a great principle, viz. that reunion accompanies restoration. It was so as a fact in the history of Israel After the restoration we no longer meet with the rivalry of the two nations that made the previous history one long quarrel. The people return to their land as one nation, for no doubt there were representatives of the ten tribes (Luke 2:36) as well as people of Judah in the caravans that traveled back from the Captivity. This must have been understood in Christian times. Thus St. James writes to "the twelve tribes" (James 1:1; cf. also 1 Peter 1:1). Christ restores man to himself and to God. In doing go he reunites man to his fellow-men. Let us see how this happy result is brought about, observing some of its causes. I. A COMMON SORROW. Here the foundation of the reunion was laid. Both of the rival nations were driven into captivity. 1. Sorrow should soften animosity. In our proud prosperity we may foolishly imagine that we can afford to quarrel. There then seems to be an immense reserve of resources, and we can be lavish in squandering what should be regarded as the riches of friendship. But in truth we need friends, and we desire to cherish them. 2. Trouble subdues pride. 3. Trouble elicits sympathy. They who have passed through the deep waters of affliction are usually most ready to sympathize with their sorrowing brethren. If we are "partners in distress," we are the more naturally drawn together. Perhaps this result will give us one explanation of the mystery of sorrow. II. A COMMON . The call to return is for all Israel. All men are called to share in the restoring mercies of Christ. Christians who have responded to the gracious invitation of the gospel and entered into the joy of the new life have all one experience in common. That was a happy day in which hearts leaped for joy when the beloved hills of Palestine came into sight in the blue distance. Surely all old feuds would be forgotten as the restored captives actually walked on their own land and built the cities and planted the vineyards while their gladness overflowed. "When the Lord turned again the captivity of Zion," they said, "we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them. The Lord hath done great things for us; whereof we are glad" (Psalms 126:1-3). That was no time for reviving old feuds. Sharing the common blessings of the gospel, we should forget our old quarrels. III. A COMMON . Religion, which should be the great bond of union, has become the great divider of men. People who could agree to live together peaceably on all other accounts fall out about their religion and stand apart in hopeless divisions on this one ground. Thus Israel and Judah were divided by their religion. Israel was jealous of the temple privileges of Jerusalem, and Judah was indignant at the calf-worship of Israel. But now the idolatry is over, and a new temple is to be built at which all parties can work. Christ is our Peace (Ephesians 2:14). He breaks down distinctions of race and party. It is the Christlessness of religion that makes religious differences. If we all had more of Christ we should all be more united; for he is the one center of union in the Christian Church. The fascination of idolatry. Idolatry was a besetting sin of Israel. No sooner were the people delivered from Egypt by the great unseen God than they made a golden calf. Intercourse with the Moabites led to idolatry in a later stage of the wilderness-wanderings (Numbers 25:2). The story of Micah and his god gives us a glimpse of the gross popular superstition that was to be found in Israel during the days of the judges (Judges 17:4) Solomon in all his glory was lured to idolatry by foreign heathenish wives (1 Kings 11:4). The separated northern tribes emphasized their schism by setting up calves at Dan and Bethel. The prophets were compelled to denounce idolatry, and the doom of the Captivity was largely earned by this sin (Ezekiel 14:7). What is its essential character? and whence does it draw its singular fascination? I. THE OF . Joshua reminded the people that their fathers worshipped "other gods" (Joshua 24:2). The Hebrews cannot be described as an originally and naturally monotheistic race. Monotheism does not seem to be innate in any branch of the Semitic family. On the contrary, it is much more readily traced in the early history of the Aryan races. The Semitic instinct rather points to cruel and lustful nature-worship, accompanied by gross idolatry, although by the inspiration of their prophets the Hebrews were called out of this low form of religion to the worship of the holy Jehovah. Superstitions of idolatry linger long after a more spiritual worship is established. This is seen in missionary lands; and even in Europe heathenish customs are mixed up with Christian belief. Much of the corruption of Christianity in Romanism is just the perpetuation of the old paganism under Christian names. II. THE OF EXAMPLE. The Jews were surrounded by heathen peoples. They were called to a lonely destiny of separation. But they did not always realize their vocation. Their later idolatry was an importation from their neighbors. Men are much influenced in religion by what is called "the spirit of the times," by the fashion of the day, by the stream of prevalent customs. It is hard to make our religion a continual protest against popular ideas and practices. III. THE CHARM OF THE . Idols were visible, tangible objects. It was so much easier to offer worship to such things than to the unseen God of heaven. It is our perpetual temptation to neglect the spiritual for the material. We do not prostrate ourselves before calves of gold; but we are tempted to worship coins of gold. Our idol-temples are the marts of commerce. The British Parthenon is the Bank of England. The whole tendency of life is towards absorption in things temporal, concrete, visible—eating and drinking, clothing and building, merry-making and’ amusements. Even in religion we tend to degenerate to the sensuous, and music and pageantry threaten to supersede worship and meditation. The visible ritual endangers the invisible devotion. All this is idolatry. IV. THE COMFORT OF A LOW IDEAL. The intellectual strain of spiritual worship is not its most exacting characteristic. God is not only unseen; he is holy, and he can only be approached with clean hands and a pure heart. The religion of Israel was a religion of holiness. This was its most marked feature in contrast with heathenism. It was possible to satisfy all the demands of idolatry and yet to remain in sin. Nay, much of the monstrous ritual of idol-worship consisted in the indulgence of licentious passions. It was much easier to worship idols than to worship the holy God. A worldly life is compatible with a low moral standard. Hence the temptation to be satisfied with this life. But Christ calls us to the loftiest ideal and to a warfare against sin. We must take up the cross if we would follow him. Ezekiel 37:24, Ezekiel 37:25 Christ the King. I. THE OF CHRIST IS A FACT. In Ezekiel it is only predicted. To Christians it is an accomplished fact. Christ has come and has realized the ideal of ancient prophecy. 1. He is of the line of David. He was welcomed as the Son of David (Luke 18:38). He gathers up the old traditions of Israel’s golden age, and lifts their promises to a higher fulfillment. 2. He is a Shepherd. Aristotle quoted Homer to show that the true king should be a shepherd. Christ rules tenderly and with regard to the welfare of his people, not like the cruel, selfish, despotic monarchs of heathen empires. 3. He is God’s Servant. Therefore (1) it is God’s will that we should have Christ as our King, and (2) Christ rules according to the will of God. II. THE OF CHRIST IS A CENTER OF UNITY. "And they all shall have one Shepherd." Judah and Israel are to have but one King, and are to be united under the reign of this new David. "The envy also of Ephraim shall depart," etc. (Isaiah 11:13) The supreme advantage of the institution of a monarchy is that it cements the people under it into a consolidated unity. Christ is the Head of the body, and as such he harmonizes the movements of all the limbs. It is strange that Christendom should be broken up into innumerable mutually antagonistic factions. But Christ is not responsible for those divisions. On the contrary, it is just the loss of Christ in the Churches that leads to their severance. III. THE OF CHRIST IS AN FOR . "They shall also walk in my judgments, and observe my statutes to do them." It is more difficult to obey an abstract law than to serve a living person. Christianity by no means gives us a dispensation from the obligation of obedience. Our Lord expects his disciples to "exceed the righteousness of the scribes and Pharisees" (Matthew 5:20), and it is possible to do this by his new method. No longer painfully toiling along the dreary road of formal legalism, Christians are inspired by an enthusiasm for their Master which fires their love and zeal to do or suffer on his behalf; and this glorious, loving service of Christ is just the obedience and righteousness transformed into a new and attractive shape. IV. THE OF CHRIST IS A OF SOLID . Under the new David the people will live at peace in the possession of their land. The service of Christ introduces all Christians to a splendid inheritance. The Christian life is not a wild knight-errantry. It is the enjoyment of a happy and peaceful kingdom. When Christ’s reign is universal, society will be happy and prosperous. Even now inward peace and rich treasures of Divine grace are the portion of his people on earth, while they are cheered with the prospect of entering into a wonderful "inheritance of the saints in light" when the present life is over. V. THE OF CHRIST IS TO BE ETERNAL. "My Servant David shall be their Prince forever." The reign of Christ was never so widespread as it is in this nineteenth century. His sun dawned nearly two thousand years ago. It is still climbing to its meridian. Sunset Christ shall never have. The Light of the world is the light of the ages—"Jesus Christ, the same yesterday, and today, and forever" (Hebrews 13:8). Ezekiel 37:27 God’s tabernacle. I. GOD IS IN THE MIDST OF HIS PEOPLE. He is not a distant divinity seated on cloud-capped Olympus or hidden in remote heavenly regions. He visits the earth and even dwells there. We recognize his presence in the beauty of spring and the wealth of autumn; we hear his voice in the thunderstorm, and we see his glory in the sunshine. He haunts the cathedral aisles of the forest; he unveils his glory beneath the blue dome that covers the fair fields of nature. Assuredly he is in our homes shedding peace and love; he draws very near to our souls in the night of sorrow; and he smiles upon us in our innocent joys. Moreover, while God is thus universally present, he manifests himself especially to his people as he does not unto the world (John 14:22, John 14:23). This is not on account of any unreasonable partiality, any unfair favoritism. He says justly, "I love them that love me; and those that seek me early shall find me" (Proverbs 8:17). II. GOD’S IS A FOR HIS PEOPLE. He says that his tabernacle shall be not merely "with them," but "over them," as the phrase should be rendered. We think of a sheltering tent protecting the people from the heat of the sun by day and from the frosts by night. In the olden times the tabernacle was planted in the midst of the camp, but the people generally were not admitted to its covered shrine, which was reserved for a privileged priesthood. Now, however, the veil is rent, and now all God’s people are priests, as the apostle to the Jews declared (1 Peter 2:9). Now, therefore, God’s tabernacle is not only in the midst of the camp, gazed at with admiration by a surrounding host. It is spread over the people of God, because they are allowed to enter its most holy place. Our safety lies in our nearness to God, and when we truly seek to enter into close communion with Heaven we find that there is a sense of security and peace that can be found in no other way. 1. God then protects from trouble, even when the blow falls, by strengthening us to bear it. 2. He protects from temptation by giving us a joy greater than that of the pleasures of sin. 3. He protects from the guilt of the past, by taking away our sins and giving free forgiveness. 4. He protects from the fear of the future, by assuring us that he will never leave us nor forsake us. III. GOD’S WITH HIS PEOPLE SECURES THEIR UNION WITH HIM. "Yea, I will be their God, and they shall be my people." It is difficult to love and trust an absent Being, but nearness stimulates affection and confidence. 1. The people own God. He is "their God." This signifies willing acceptance following deliberate choice. No man has a true experience of religion until he can say from his heart, "The Lord is my God." 2. God owns his people. They are his by right of creation; they are still more his by right of redemption—" bought with a price." God’s ownership implies (1) his right to do as he will with his people; (2) his care to preserve his possession; (3) his joy in dwelling among his children. Observe, in conclusion: 1. Sin removes the tabernacle of God from our midst. When Israel sinned, the tabernacle was pitched outside the camp. 2. Christ brings Goal back into closest association with us. In Christ he "pitches his tent among us" (John 1:14). The sanctification of the Church a gospel for the world. I. THE OF THE CHURCH. 1. Its form. Sanctification is essentially a being set apart for God. This involves two ideas. (1) Separation. The Jews were separated from the heathen. Christians are called out from the world. Christ founded the Church partly in order that Christians might realize the brotherhood of a family within its borders, and partly that they might be divided from the heathenish world. The superficial Christianizing of the world, and the more than superficial worldliness of the Church, have combined to obscure the old lines of demarcation. But we cannot afford to neglect them. (2) Dedication. The separated people are set apart for God, as young Samuel was separated from his house and given to the Lord. This is the explanation of the separation; here we see its purpose. The separation does not take place for the sake of making a difference, but in order that the people of God may wholly give themselves to his service. 2. Its character. Though the pure idea of sanctification is formal rather than moral, and means essentially a setting apart for God, it is only realized in the experience of personal holiness. (1) We can only be separated from the world by giving up the sin of the world. The mark of separation is purity of character. (2) We can only be devoted to God by purity of heart. Only thus can we see God (Matthew 5:8). Only thus can our service be acceptable in his sight. Thus sanctification comes to be equivalent to making pure and holy. 3. Its cause. God sanctifies his people. They must desire and seek the sanctification, but they cannot create it. Men may separate themselves from the world in external profession and habit, living as hermits in the wilderness, immuring themselves in cloistered monasteries, repudiating conventional manners with Puritan precision; and all the while they may remain worldly at heart. They may offer themselves formally for the service of God, and take office in the Church, and yet be only self-seekers and servants of sin. As purification is essential to sanctification, sanctification must be a Divine act. This is the great work of the Holy Spirit. God separates, consecrates, and purifies his people through the action of his Spirit in them. II. THE OF THE OF THE CHURCH ON THE WORLD. The heathen shall know that God sanctifies Israel. This fact will be a witness to the pagan world of the power and character of God. It will be a great sermon in history, a preaching in events. No preaching can be more powerful. The greatest hindrance to missionary work consists in the wicked conduct of persons from Christian lands who visit heathen countries. The example of the Christian life is its best help. Christ preached by his life more than by his words. His cross on Calvary is more eloquent than his Sermon on the Mount. If we desire to give a new impulse to missionary enterprises we must begin at home. We must first of all consecrate our own hearts and lives afresh to our Master; we must seek a new baptism of the Holy Ghost for the sanctification of the Church. The Pentecost that brought a spiritual blessing to the little company in the upper room at Jerusalem started the great evangelistic triumphs of the apostolic age. While it may be well to discuss missionary methods, we much more need to seek a spiritual revival of the home Churches, that a new impulse may be given to the most fruitful form of missionizing—the living influence of a consecrated people. BY J.R. THOMSON Ezekiel 37:1-3 The valley of death. The picture so impressively presented in these verses is a picture of the Israelitish people in their Eastern captivity. The national life is for a period suspended. The people are dead and dry as bones scattered upon the surface of an open valley which has been the scene of carnage in battle. Yet the description is always and justly held to portray the moral condition of our sinful humanity apart from the quickening interposition of the Lord and Giver of life. I. REVEALS WHAT IS REAL BENEATH WHAT IS . To other eyes no such vision as that which broke upon the sight of the inspired prophet was accorded. On the contrary, men might have looked upon Israel—part of the people in captivity, and part still occupying the land of their fathers—and have seen nothing but such misfortune and calamity as are incident to human history. To the prophetic, quickened, illumined mind of Ezekiel the real state of the nation was manifest. In like manner, a superficial observer might direct his attention to the human race without apprehending its spiritual condition as one of deprivation, of gloom, of death; he might be dazzled by external splendor and prosperity, and it might not occur to him that beneath the fair and glittering outside there was concealed from his eyes what, after all, is the most important characteristic of humanity, regarded spiritually. II. THE REALITY TO BE IS THE AND THE POWER OF DEATH. 1. The cause of this is sin. Life flows from communion with him who is the ever-living Fountain of life. Severed from God, the soul cannot live. 2. The effects and signs of this death are numerous and evident. Insensibility to Divine truth, to virtue, to immortality, may be mentioned as most impressively brought before us in the vision which Ezekiel saw. The dry bones lay scattered about the plain, insensible to everything, to every presence about them, neither affected by any occurrence nor initiating any movement. Such is the state of the spiritually dead—the "dead in trespasses and sins." III. THE STATE OF THE DEAD. "Son of man, can these bones live?" If the answer depended upon human sagacity, if the means to awaken life were such as are available to human wisdom alone, such as are known by human experience, there can be but one answer "Life is impossible! ’ Who that locked upon pro-Christian society could cherish the hope that from that necropolis there could start into vitality and activity a host of living, consecrated beings, filled with the life of God, eager to do the work of God? Could the Church have grown out of the world? The supposition is an absurdity. The prophet’s reply to the inquiry was the only reply that was reasonable. All depended upon God; man was powerless and hopeless for revival. "O Lord God, thou knowest!"—T. Ezekiel 37:4 -10 The call to life. The sublimity of this vision is the sublimity, not of imagination, but of truth. But it was truth that was not open to every mind; it was truth discerned by an intellect quickened into supernatural insight and comprehension by the Divine Source alike of truth and of life. I. THE OF . 1. It presumes intelligent natures to which the appeal is made. 2. It presumes a Supreme Authority by which the prophet is selected, fitted, and guided in the discharge of his &rice. 3. It presumes a ministerial nature and character, on the one side open to communications from God, on the other side sympathetic with those for whose benefit such communications are vouchsafed. 4. It presumes an occasion and circumstances, suggesting the fulfillment of a spiritual mission. II. THE POWER AND OF THE LIVING GOD TRUE . 1. The prophet speaks at the Divine command. There are times when he is silent, and times when he utters the thoughts, the warnings, the exhortations, that are in him. When the command is given, then the silence is broken. 2. The prophet utters a Divine message. He speaks for God, and they who listen to him hear the voice of God. 3. His utterances are therefore altogether without regard to what men would call probabilities or even possibilities. Nothing could have been further from all human likelihood than that anything should follow upon such a ministry as that here described. The prophet was directed to address "dry bones," and to summon dry bones to "hear the word of the Lord!" Had he been other than a prophet, he would have deemed such a mission an absurdity. "God’s ways are not our ways, neither our thoughts his thoughts." 4. A higher than human wisdom and might breathe in the utterances of the prophet. The dignity of his attitude, the sublimity of his thoughts, are not of this world. He must be either a pretender and a fanatic, or else a representative of God himself, who can make use of such language as Ezekiel records himself to have used: "Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live." III. THE BY THE AGENCY OF . In this impressive vision the prophet witnessed the power of the words he was directed to utter. A thundering noise and an earthquake followed his prophesying, and to his own amazement he saw bones come together—bone to his bone; he saw the bones clothed with sinews, flesh, and skin. This marvelous transformation was still unaccompanied by life. Surely a revelation to us of the great things that may be and are effected through the instrumentality of a personal and spiritual agency, which yet fall short of the highest and most beautiful and blessed of all effects, viz. spiritual vitality itself. Is it not still and ever the case that by human agencies men are taught, admonished, trained to habits of rectitude, encouraged in a useful life, by a Divine Power indeed—for all good of every grade is from God—but by an exercise of power which is yet inferior to the highest of all? IV. THE NEW LIFE WHICH IS, IN WITH , BY DIVINE SPIRIT. The result of the summons to the breath from the four winds was at once and most wonderfully apparent. The dry bones lived, and stood up upon their feet, an exceeding great army! It is impossible to believe that the significance of this glorious conclusion to the vision is exhausted by the restoration of the sons of Israel to their native soil and ancient inheritance. We have the authority of the prophet himself for believing that in this event there was a fulfillment of the vision. And it probably seemed to many observers almost as incredible that the Jews should be bought back from their captivity and should as a nation again live and prosper, as that the bones of the dead, strewn upon a battle-field, should be restored to life and should become again an army of mighty warriors. To the mind that thinks deeply and justly it will seem still more surprising that our humanity, sunk in the slumber and the death of sin, should awake to newness of life, should receive the Spirit of God, and should become his living army of truth and righteousness. It was the purpose of Christ’s coming that we might have life, and that in abundance. It is the Spirit that quickeneth. Thus it may be said that the production, fullness, and increase of spiritual life is the main result of the advent of the Savior and the gift of the Holy Ghost. V. THE AND BROUGHT ABOUT IN OF . God speaks by his herald and representative, and his word is a word of power. The disjointed and sundered are united, the dry bones are clothed with flesh, the dead live, movement and the glad sound of life follow the stillness and the silence of the grave. An army of the living God is fashioned out of material the most unlikely. Thus the presence and operation of the Eternal is made manifest, the flagging faith of men is revived, and the future of humanity is irradiated with immortal hope.—T. The Divine Restorer. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The present and the following chapters, comprising the next oracle, or "word of God," delivered by the prophet, relate to the expedition (Ezekiel 38:1-13), overthrow (Ezekiel 38:14-23), and destruction of Gog (Ezekiel 39:1-20), with the results of the same to the heathen world and to Israel (Ezekiel 38:21 -29). Attempts to identify Gog and his armies with particular nations, as e.g. with the Chaldeans (Ewald), the Scythians (Kuobel, Hitzig), the Greeks under Antiochus Epiphanes (Grotius), and even the Turks (Luther), have not been and are not likely to be successful. Either the highly idealized picture the prophet sketches was designed, as Hengstenberg thinks, to sum up and present in one great battle-piece all the conflicts which, throughout subsequent centuries, the restored and united Israel should have to maintain against the heathen world; or it was intended, as Havernick, Keil, and others believe, to point to one closing struggle, in which the world’s hostility to the Church of God should culminate, and in which it should be utterly and finally broken. In favor of this latter view stand the facts that by the prophet the uprising of Gog is located in "the latter days," and by the author of the Apocalypse, who seems to allude to the same event, the last battle between the powers of evil and the Church of God is placed immediately before the final judgment and the emergence of the new heavens and the new earth (Revelation 20:8). Ezekiel 38:1-13 The announcement of Cog’s expedition against Israel. Ezekiel 38:1 The word of the Lord came unto me. Although this oracle is unaccompanied by any note of time, it was obviously delivered before the twenty-fifth year of the Captivity (Ezekiel 40:1), and most likely in immediate succession to the preceding prophecy, with which also it has a close relation in respect of purport, being designed to show that against restored and united Israel, i.e. against the Church of God of the future, the strongest combinations of hostile force would not prevail, but would fall back defeated and self-destroyed. Ezekiel 38:2 Set thy face against (or, toward) God. Although occurring in 1 Chronicles 5:4 as the name of a Reubenite, Gog was probably a title formed by Ezekiel himself from the word Magog, the syllable ma being treated as equivalent to "land." A similar freedom appears to have been exercised by the author of the Apocalypse, who out of Magog, here a territorial designation, makes a military power co-ordinate with Gog (Revelation 20:8). That Gog was not an actual person—though the name reminds one of that of the Lydian king Gyges, as it appears on the monuments, Gu-gu, Gu-ug-gu, aud of that of one Sa-gi, or Sa-agi, the ruler of another Eastern territory not yet identified—but an ideal character, must be held as proved by the composite structure of his army, which was drawn from the four comers of the globe, as well as by the highly imaginative texture of the whole prophecy, which, as Hengstenberg properly remarks, has a thoroughly "utopian [perhaps better, ’ideal’] character," showing that it moves "in the region of holy fancy." The words, the land of Magog, are not, with Havernick, Ewald, and Smend, to be interpreted as the local or geographical terminus of the prediction, as if the word of God had said, "Set thy face toward Gog, toward the laud of Magog;" but, with the majority of expositors, as a territorial designation signifying that Gog was in or of the laud of Magog, which is here marked with the article, probably to identify it with the well-known Magog mentioned in Genesis 10:2, along with Tubal and Mesech as among the descendants of Japheth. From the circumstance that in the table of nations Magog stands between Gomer (the Cimmerians) and Madai (the Medians), and that Gomer appears in Gog’s army, it has been not unreasonably concluded that to Ezekiel Magog represented a fierce Northern tribe, most likely, as Josephus (’Ant.,’ 1.6. 1) asserts, the Scythians, whose territories lay upon the borders Of the sea of Azov and in the Caucasus. Plumptre even thinks that, "placed as Ezekiel was, he may well have come into contact with these Scythian tribes, either as part of Nebuchadnezzar’s army or by a journey on his part into the regions north of Ararat". Yet, could both of these hypotheses be established, it would not follow that Ezekiel was thinking merely, as Knobel and Gesenius suppose, of a future struggle which Israel should have to maintain against these genres Scythicas immanes et innumerabiles, as Jerome in his day described them. In addition to being named from his land, Gog is further distinguished by the peoples over whom he rules, Ezekiel styling him the chief prince of Meshech and Tubal—a translation adhered to by Hengstenberg, Ewald, and Smend; or, according to the LXX; which most expositors and the Revised Version follow, the prince of Rosh, Meshech, and Tubal. The former rendering is obtained by interpreting נְשִׂיא ראֹשׁ after the analogy of הַכֹּהֵן ראֹשׁ, "chief priest," or "minister," in 1 Chronicles 27:5; and is supported by a similar use of the word rosh on coins under the government of the Persian satraps; yet the second rendering is not devoid of considerations that may be urged in its favor. Besides being grammatically possible, it yields a souse which is not improbable. Byzantine and Arabian writers of the tenth century were acquainted with a people called οἱΡῶς, who were Scythian mountaineers, dwelling north of the Taurus, on the shores of the Black Sea and on the banks of the Volga. The Koran speaks of a land of Ras not far from the Araxes. Whether either of these can be connected with present-day Russians, as Gesenius suggests—an hypothesis which Hengstenberg protests deals hardly with the poor Russians—must be left undecided. So must the question whether the people inquired after can be identified, as Delitzsch suggests, with the inhabitants of the land of Raseh (mat Ra-a-si) of the Inscriptions, which was Situated on the confines of Elam on the Tigris. At the same time, Jerome’s objection will scarcely hold good against understanding Resh as the name of a people, viz. that the Bible elsewhere has no knowledge of any such people, since, as Havernick observes, "one cannot know beforehand whether to Ezekiel, in his then place of abode, the knowledge of such a people was not likely sooner to come than to any Old Testament writer," and it is certain that the Book of Ezekiel is not wanting in names that occur only once, as e.g. Chilmad (Ezekiel 27:23) and Chub (Ezekiel 30:5). Hitzig points out that in Genesis 10:1-32, along with Mesech and Tubal, is mentioned a third nation, Tiras, which Yon Hammer has attempted to connect with Rosh; while Schroder sees in Rosh (allied to Ross, "horse") an indication that the people were equestrian in their habits, like the Scythians. The other peoples, Meshech and Tubal, were undoubtedly the Mosohians and Tibarenes, who, according to Herodotus (3.94; 7.78), dwelt south of the Black Sea. Ezekiel 38:3 I am against thee, O Gog. Just because Gog was against Israel, Jehovah was against Gog. Gog’s invasion of Israel’s land would be a declaration of war against Israel’s God. so that the conflict would rather be between Jehovah and Gog than between Israel and Gog. Hence throughout this prophecy Jehovah is represented as the principal actor on the side of Israel, who seeks her defense not in walls and bulwarks or in earthly alliances and military combinations, ,s in the days of the monarchy before the exile, but in the presence of Jehovah in her midst. Ezekiel 38:4 I will turn thee back. שׁוֹבַבְתִּיךָ (pilel of שׁוּב, and signifying "to cause to return") has by Hitzig, Havernick, Ewald, and Keil, been interpreted in the sense of "enticing," "misleading," decoying to a dangerous enterprise, as in Isaiah 47:10; but the ordinary meaning seems sufficient, that Jehovah would turn him back from his own self-devised career, or turn him about like a wild beast, putting hooks into his jaws (comp. Ezekiel 29:4; 2 Kings 19:28; Isaiah 37:29), and so compelling him to follow the lead of a power superior to himself. It is as evident that a turning back from the Holy Land cannot be intended, as it is that a turning back to the Holy Land is unsuitable, unless, with Hengstenberg and Ewald, one regards Gog as the Chaldeans, or, with Hitzig, and Schroder, as the Scythiaus, though these latter never were in Palestine, having left it unvisited in their campaign in B.C. 626, and had not as yet formed the design of invading Israel. Smend is not wide of the mark in suggesting that the thought expressed in the verb is simply that of the superior might of Jehovah. I will bring thee forth. That the power which stirs up Gog is here represented as that of Jehovah, while in Revelation 20:8 it is affirmed to be that of Satan, need occasion no more difficulty than the similar statements, in 1 Samuel 24:1, about God and in 1 Chronicles 21:1 about Satan, stirring up David to number Israel. The enumeration of horses and horsemen in Gog’s army points to the Scythians, who, according to Herodotus, were mostly equestrian tribes, although the Scythian remains discovered at Kerteh do not give an example of a Scythian horse-archer. All of them clothed with all sorts of armor, better, clothed with perfection, i.e. splendidly attired, all of them. A characteristic of the Assyrian army (comp. Ezekiel 23:12; Nahum 2:3). The arms of the warlike host—a great company, as in Ezekiel 17:17 (comp. Revelation 20:8, "the number of whom is as the sand of the sea")—are described as consisting of bucklers, or shields large enough to cover the whole of the soldier, and not so suitable for cavalry as for infantry (comp. Ezekiel 23:24); shields, i.e. bucklers of smaller size than the proceeding, such as Assyrian warriors were accustomed to carry; and swords, or weapons for laying waste. The Assyrian soldiery employed "the short dagger, or dirk, and the sword, which was of two kinds. The ordinary kind was long and straight, the less usual kind being curved, like a scimitar" (’Assyria, its Princes,’ etc.). In connection with the allied nations in Ezekiel 17:5, only the small "shield" and "helmet" are mentioned. Ezekiel 38:5-7 These allied nations are depicted as coming from the four quarters of the globe. Persia (see Ezekiel 27:10), from the east; Ethiopia (see Ezekiel 30:5), or Gush (Genesis 10:6), from the south; Libya, or Phut (see Ezekiel 27:10; Ezekiel 30:5), from the west; and Gomer (see Genesis 10:2, Genesis 10:3; 1 Chronicles 1:5), the Cimmerians of Homer (’Odyss.,’ Ezekiel 11:13-19), whose abodes were the shores of the Euxine and Caspian Seas, and the Gimirrai of the Assyrian Inscriptions; with the house of Togarmah, from the north, or the extreme regions of the north, as in Isaiah 14:13 (see Ezekiel 27:14). The first three are portrayed as armed with shield and helmet, or more accurately as being all of them shield and helmet, which might signify that they should serve as a shield and helmet to Cog, who in truth should be unto them and their confederates a guard; i.e; according to Keil and Schroder, one who keeps watch over them; according to Miehaelis and Havernick, one who gives them law; according to Hengstenberg, one who is their authority; according to Ewald and Smend, one who serves to them as an ensign, t.¢. acts to them as a leader or commander. The LXX. translation, with which Hitzig agrees, "And thou shalt be to me for a guard," is manifestly wrong. Ezekiel 38:8 After many days thou halt be visited. The principal controversy raised by these words is as to whether they signify, as Hitzig, Fairbairn, and Kliefoth suppose, that after many days Gog should be entrusted with the command of the aforementioned nations, or, as Ewald, Hengstenberg, Keil, Schroder, Plumptre, and Currey translate, that Gog, who intended to visit Israel, should himself be visited, in the sense of being punished. In support of the former rendering appeal is taken to Nehemiah 7:1; Nehemiah 12:44; and Jeremiah 15:3; but the verb פָמקד when used in this sense is commonly followed by עַל with the accusative of that or those with reference to which or whom the appointment is made or commission issued, and in addition no such commission with reference to these other nations was ever given by God to Gog. In vindication of the second meaning of the words, Isaiah 24:22 and Isaiah 29:6 are ordinarily quoted: while in answer to the objection that it is too soon to talk of punishment for an offense not yet committed, it is customary to reply that, as Jehovah’s stirring up of Gog was the first step towards his ultimate overthrow, that stirring up might fairly be described as at least the beginning of his judicial visitation. Havernick’s translation, "For a long time thou wilt be missed," i.e. considered as a people that has utterly vanished," is forced; Smend’s is better, "After many days thou shalt be mustered," or numbered. In any case Gog’s first movement should take place in the latter years; literally, at the end of the years—a frequent prophetic phrase (see Genesis 49:1; Numbers 24:14; Isaiah 2:2; Daniel 10:14; Micah 4:1), here denoting the Messianic era, and should assume the form of an invasion of the land of Israel, which is next described by a threefold characterization. (1) As a land brought back from the sword, not in the sense of its people having been made to desist from war, through being henceforth peacefully inclined (comp. Isaiah 2:4; Micah 2:8), or of their having ceased to expect war, because of living ever after securely (Isaiah 29:11), but in that of having been recovered from its devastations (Ezekiel 6:3-5); (2) as a land whose inhabitants had been gathered out of many nations—a phrase, which while starting from and including the return from Babylon, manifestly looked beyond that event to the wider dispersion of Israel that should precede the final ingathering; and (3) as a land whose mountains had been always waste; literally, for a waste continually. If such was their condition prior to the return from captivity, it is undeniable that such has practically been their condition ever since, and such it is likely to continue to be, until the final ingathering of the dispersed of Israel. Ezekiel 38:9 Like a storm, and like a cloud. Gog’s invasion, his "ascension," or "going up" (compare the Greek term ἀνάβασις for a military expedition), should be like a storm in its suddenness and violence, as in Proverbs 1:27, and like a cloud in its threatening aspect and overshadowing nearness (see Proverbs 1:16; and comp. Jeremiah 4:13). Taken together, the images suggest that Gog’s invasion should burst forth suddenly, rage violently, spread quickly, alarm greatly, but cease finally. Storms roar and crash, alarm and destroy, but do not continue. Clouds diffuse gloom and fear, but ultimately disperse. Ezekiel 38:10 Thou shalt think an evil thought; "conceive a mischievous purpose" (margin); or, devise an evil device (Revised Version). The ultimate responsibility for Gog’s expedition should rest on Gog himself, who should be impelled thereto by his own lust of conquest. Ezekiel here recognizes what the Bible is full of, the duality of existence, according to which man is both a free agent, acting out his own thoughts and plans, and an unconscious instrument in the hands of God carrying out his counsels and designs. Ezekiel 38:11, Ezekiel 38:12 give voice to the things that should come into Gog’s mind and incite him to his enterprise against Israel. The spectacle of Israel dwelling safely, i.e. securely and confidently, in a land of un-walled villages—literally, a land of open places, as opposed to fortified cities—i.e. of towns without walls, and having neither bars nor gates (comp Zechariah 2:4, Zechariah 2:5; Deuteronomy 3:5; 1 Samuel 6:18), because of being no more apprehensive of invasion, should excite within his bosom the thought that Israel would fall an easy prey to his assault; and this thought again should kindle in his bosom the lust of conquest which should finally impel him to the sinful project described, viz. to take a spoil and to take a prey; literally, to spoil the spoil (comp. Ezekiel 29:19; Isaiah 10:6) and to prey the prey (Isaiah 33:23). In execution of this he would fall upon the once desolate but then inhabited places, upon the once scattered but then collected population, upon the previously poor but then wealthy inhabitants, who should then have gotten cattle and goods (cattle and chattel best renders the Hebrew parouomasia, mikneh vekinyan), as the patriarchs of their nation had once done (Genesis 34:23; Genesis 36:6), and who should then be dwelling in the midst of the land; literally, in the height, or, navel (LXX; Vulgate), of the earth (comp. Judges 9:37), the Hebrews generally regarding Palestine as the Greeks did Delphi, both as the middle (Ezekiel v 5) and perhaps therefore if not as the highest (Gesenius), at least as the fairest and most fertile portion of the earth. Ezekiel 38:13 Sheba, and Dorian, and the merchants of Tarshish were the great trading communities of the South, East, and West respectively (see on Ezekiel 27:15, Ezekiel 27:20, Ezekiel 27:22, Ezekiel 27:25). The young lions thereof—i.e. of Tarshish, not of the other communities (Keil)—were probably intended to represent, not the" authorities" of Tarshish, as Hitzig suggests, but its smaller tradesmen who were equally rapacious with its larger merchants. All are depicted as following in the wake of Gog, like vultures in the rear of an army, and as inquiring whether Gog had come simply for the purpose of destruction or in the hope of trading with the booty he should capture. In this case they intimate their wish to be partakers of the spoil This (Plumptre), rather than the thirst for booty which characterized them (Keil), their question to Gog signified; Schroder’s idea, that they purposed ironically to ridicule the smallness of the spoil which would reward so gigantic an expedition, has as little to recommend it as Kliefoth’s suggestion, that they designed to intimate their sympathy with Gog’s invasion of Israel. Ezekiel 38:14-23 The prophet is next directed to assure Gog of four things, (1) that in the latter days he should come up against Israel as predicted (Ezekiel 38:14-16); (2) that he should not do so without Divine observation, permission, and direction (Ezekiel 38:16, Ezekiel 38:17); (3) that nevertheless Jehovah’s indignation should flame forth against him (Ezekiel 38:18); and (4) that Jehovah would magnify himself in his destruction. Ezekiel 38:14 Shalt thou not know it? viz. that Israel is dwelling safely and unsuspectingly? Assuredly; because the barbarian chieftain will then be on the watch, as it were, to spy out Israel’s defenseless condition, and to fix upon the most opportune moment for an assault. The LXX. read, "Shalt thou not arise?" Οὐκ … ἐγερθήση; and following it, both Hitzig and Ewald, without other justification, change תֵּדָע into תֵּעֹר, "Wilt thou bestir thyself?" Ezekiel 38:15 All of them riding upon horses (see on Ezekiel 38:4; and comp. Ezekiel 23:6; Ezekiel 26:7; Jeremiah 6:23; and Amos 2:15). The Scythians are said to have been able to eat, drink, and sleep in the saddle (Schroder). Ezekiel 38:16 I will be sanctified in thee, O Gog. Jehovah meant that in taking vengeance upon Gog for assailing Israel, he would be seen to be a holy and a righteous God. Ezekiel 38:17 Art thou he of whom I have spoken in old time? As no existing prophecy, prior to Ezekiel’s time, mentions Cog by name, it must be concluded either (1) that Ezekiel refers to prophecies known in his day, though no longer extant; or (2) that his words simply mean that earlier prophets had predicted such an invasion of Israel in the last times as that which he announces under the leadership of Gog. The former opinion, though countenanced by Ewald, Kuenen, and Smend, is less probable than the latter, which expositors both ancient and modern favor. Schroder considers the hypothesis that earlier prophets had spoken of Gog by name as excluded by the interrogatory form of the sentence, since, had Cog been thus explicitly pointed out, there would, he thinks, have been no need to ask, "Art thou he?" But it is doubtful if the interrogatory form of the words had any other intention than to lend emphasis to the assertion that Gog was he to whom the earlier prophets had unconsciously referred. As to which earlier prophets he alluded opinions vary. Ewald cites Isaiah 10:6; Isaiah 17:4; Smend adding Micah 5:11; Zephaniah 3:8; Keil, Isaiah 25:5, Isaiah 25:10; Jeremiah 30:23, 25; Joel 4:2, 11, etc.; Hengstenberg, Deuteronomy 32:1-52.; Isaiah 24-27.; 34.; and Fairbairn, Numbers 24:17-24; Isaiah 14:28-32; Isaiah 18:1-7.; Joe 3:1-21.; Daniel 2:44, Daniel 2:45; though Schroder is probably correct in holding that all should be included which represent the hostility of the heathen world as culminating in the latter days in a grand concentrated attack upon Israel. Smend sees in the unusual phenomenon that Ezekiel reflects upon earlier prophecies an indication of the declining spirit of prophetism; it should, however, rather be regarded as a sign of superior spiritual insight on the part of Ezekiel, who could discern that from the first the prophets had been guided in their utterances by One who was intimately acquainted with the whole world-program, and knew the end from the beginning, so that however dark and enigmatical their predictions might be when taken separately, when viewed in connection they were recognized as forming parts of a harmonious whole. Ezekiel 38:18-20 Ezekiel 38:18 and Ezekiel 38:19 are not, as Hitzig, Kliefoth, and others explain, on the ground of the perfect, "I have spoken" (Ezekiel 38:19), which, however, is rather a prophetical present—a free recapitulation of the earlier predictions, but a direct announcement through Ezekiel that when Gog should arrive upon the scene Jehovah should take the field against him, so that he should have to fight against Jehovah rather than against Israel. The expression, my fury shall come up in my face; or, my wrath ascends in rail nose, has parallels in Ezekiel 24:8; Psalms 18:9; and Deuteronomy 32:22, and describes the vehement breathing (inhalation and exhalation) of an angry man through his nose. The fire of Jehovah’s wrath (comp. Ezekiel 21:1-32:36; Ezekiel 36:5) should make itself known in that day by a great shaking in the land of Israel, which can hardly, as Kliefoth surmises, refer to the final judgment, or, as Keil thinks, to the trembling of the whole earth, with all the creatures, before the Lord, who comes to judgment, as in Joel 4:16 and Zechariah 14:4, Zechariah 14:5, since the locality in which this convulsion of nature is to happen is expressly defined as "the land of Israel;" but must be understood, with Schroder and Smend, as a figurative description of the terrible overthrow which Jehovah should inflict upon Gog, and which should produce within the heathen mind a feeling of consternation, as if the whole fabric of the globe were falling into ruin. Grounding upon what occurred at Sinai (Exodus 19:16-18), Hebrew writers generally depicted special interpositions of Jehovah as being witnessed to and accompanied by awe-inspiring natural convulsions (comp. Psalms 18:7, Psalms 18:15; Psalms 46:2, Psalms 46:3; Psalms 55:2; Isaiah 13:9-13; Isaiah 24:19-22; Jeremiah 4:23-26; Nahum 1:5; Zechariah 14:4); and in the same manner does Ezekiel delineate Jehovah’s intervention in behalf of Israel and against Gog, as so alarming that all living creatures, irrational as well as rational—fishes of the sea, fowls of the heaven, beasts of the field, creeping things that creep upon the earth (or, ground—adamah), and men upon the face of the earth; or, ground (comp. Genesis 1:26; Genesis 7:21-23)—should shake at its accompanying manifestations, and that even the mightiest objects in nature, such as the mountains, steep places, or, "reek-clefts" (Ewald), such elevations as can only be ascended by means of steps as by a ladder (comp. So 2:14), and walls (comp. Jeremiah 15:20), including natural ramparts as well as humanly constructed erections, should be overthrown (verse 20). Ezekiel 38:21 Every man’s sword shall be against his brother (comp. Zechariah 14:13). The consternation produced by Jehovah’s interposition should be such that the ranks of Gog should fall into utter confusion, and his warriors exterminate each other, as did the Midianites in the days of Gideon (Judges 7:22), and the Moabites, Ammonites, and Seiritea, who invaded Judah in the reign of Jehoshaphat (2 Chronicles 20:23). Ezekiel 38:22, Ezekiel 38:23 Pestilence and blood (comp. Ezekiel 5:17; Ezekiel 14:19; Ezekiel 28:23)… an overflowing rain and great hailstones—literally, stones of ice (comp. Ezekiel 13:11,Ezekiel 13:13)—fire, and brimstone, or, pitch (comp. Genesis 19:24). The imagery here brought together was probably borrowed from the accounts given in the Pentateuch of the destruction of Sodom and Gomorrah (Genesis 19:24), of the plagues in Egypt (Exodus 7-10.), and of the extermination of the Canaanites (Joshua 10:11). The result of the whole would be to impress the minds of many nations with the conviction that Israel’s God was both great and powerful, that, in fact, he was God alone. Ezekiel 38:1-4 Gog and Magog. If we take these names as representing the Scythians and their king, we have a description of God’s judgment of the most wild and remote heathen tribes and of their relation to Israel. I. THE BIBLE IS FOR ALL NATIONS. It contains a message even for Gog and Magog—it is intended to reach the Scythians. It has to do with all people in the world. The Hebrew prophet was not permitted to narrow his thoughts to the parochial mind; His vision was world-wide. A Jew of the Jews, he was nevertheless a preacher to mankind. Much more is the Christian apostle a preacher to all men. Here is a great motive for circulating the Scriptures among all nations. II. GOD HAS WITH ALL PEOPLE. His influence extends to Gog and Magog. God’s hook will be put in the jaws of the distant prince. The heathen are under God’s notice and affected by his supreme authority. To be far from the Church of God is not to be far from the power of God. The ends of the earth feel his great energy. The arms of God are long. This is a reason for our seeking to enlighten the most remote and heathenish people; for they all belong by right to God. III. GOD TAKES ACCOUNT OF SAVAGES. The Scythians of ancient times were about the wildest known people; they were to the Easterns of the past what the cannibals of Central Africa are to modem Europeans. It was difficult to make civilized nations feel that they belonged to the same species with such wild men of the Northern forests. Yet God knew these people. God does not ignore the most degraded savages. They, too, are naturally made in the image of God. Judged according to their poor, obtuse, perverted consciences, even they will have to give account to the God of all. They are not responsible for the ignorance and degradation in which they are born, and surely God will deal very leniently with these unhappy races. Yet for their acknowledged evil even they must be punished. But if there is a judgment of Gog, much. more must there be a judgment of Israel; if the savages of Africa must give an account of the deeds done in the body, much more must the Christians of Europe appear before the judgment-seat of God. IV. BRINGS A GOSPEL OF AND UNION FOR ALL NATIONS. It even includes Gog and Magog in its gracious outlook; for St. Paul taught that the Scythians were to share in the common brotherhood of the Christian Church (Colossians 3:11). 1. The gospel is suited to the lowest heathen. This fact is proved by its effects. While the dreamer at home pronounces the Christianizing of savages to be an impossibility, the worker in the missionary field answers effectually by quietly accomplishing the so-called impossible feat. Charles Darwin was so struck with the good work of missionaries in civilizing the inhabitants of Tierra del Fuego, whom he regarded as about the most degraded savages on the face of the earth, that he subscribed to the society from which the missionaries had gone forth. 2. The gospel should be spread among the lowest heathen. We have no excuse to despair of any. The very dedication of heathendom is a call to Christians for help. Rousseau’s fancy of the innocence and happiness of the simple savage is not justified by experience. Oppressed with cruelty and superstition, degraded in uncleanness, the savage greatly needs the liberty and salvation of Christ. After many days. Time is an element which needs to be taken into calculation in the consideration of all human affairs. We are too short-sighted, too hasty, too impatient. God has the leisure of eternity. "The mills of God grind slowly, But they grind exceeding small." We must learn to use the telescopes of faith and hope, and look far beyond the scene of the present, if we would form a right estimate of any important human event. I. THE OF EVIL IS SEEN AFTER MANY DAYS. This would be a pertinent consideration in regard to the evil work of remote Gog and Magog. 1. The mischief may be slow to develop. At first men enjoy the pleasures of sin; the pains come later. Judgment is deferred. God is patient and long-suffering, and he gives ample time for repentance. Nevertheless, the accumulations of wrath will at length burst over the heads of the finally impenitent. 2. The mischief may long endure. It may last for many days. A hasty sin may be followed by a lengthy penalty. The crime of a moment may be punished with penal servitude for life. One man’s wickedness may bring misery on generations. II. THE FRUITS OF ARE SEEN AFTER MANY DAYS. Earnest men work, and yet see but little results coming from their labors; so that they seem to be laboring for nothing. Like the disciples who toiled all ’night and took nothing, perhaps they are ready to despair just when a grand reward is within their reach. We have to learn to work and wait, and to obey our Master’s command even when we expect but little good to come from our labor. III. THE HARVEST OF THE GOSPEL IS REAPED AFTER MANY DAYS. The Christian preacher may have to go forth weeping, but he bears precious seed. Therefore, though he sows in tears, he will reap in joy. What we have to remember is that our work is seed-sowing, not the planting of full-grown trees. The latter process would give us the more immediate results; but it would be the more precarious, for the trees would not be easily kept alive. Now, since our work is a sowing of seeds, necessarily it cannot produce visible results at once. The field that has been sown all over with the best seed looks at first much like one that has been left waste and neglected. The Christian preacher, the Sunday school teacher, the missionary, have all to sow in patience. Perhaps one may sow and another reap. A man may not live to gather the harvest of his labor; then his works will follow him (Revelation 14:13). IV. THE BEST OF THE LIFE ARE ENJOYED AFTER MANY DAYS. 1. We may haw to wait for them. Some inestimable blessings may be had at once. We have no delay in receiving the pardon of our sins and the regeneration of our souls when we truly repent and yield ourselves to Christ. Still, "this is not your rest." We are not yet in heaven. The cross must now be carried; we must wait for the crown. 2. They will endure forever. We shall have them after many days, and after many days more these best blessings of God will still endure. The things which are not seen are eternal (2 Corinthians 4:18). No math nor rust corrupt the heavenly treasures. When all things on earth fade these shall abide, the everlasting inheritance of God’s people. An evil thought. I. AS EVIL THOUGHT MAY COME . "Things come into" the mind. Like a bird of passage from a distant continent, like a stray seed dropped into a well-tilled garden, like a breath of infection on a healthy person, evil may come from without unsought and even unsuspected. Every one must be conscious of the way in which a thought will flash into his mind. But often a suggestion of evil may come from some visible external thing. An evil sight will suggest an evil thought; therefore we need to pray that God may turn away our eyes from beholding vanity. Bad companions will prompt evil thoughts; therefore we have to be on our guard as to what society we frequent. We cannot but be in the world, though we should not be of it. Sights and sounds of evil assail us on every side—in visible occurrences, in conversation, in newspapers, in books. It is impossible to bar every avenue against the intrusion of an evil thought. It may come to the purest soul. II. AN EVIL THOUGHT IS A GUEST. The Americans and the Australians are much concerned at the character of persons who pour into their territories from the overflowing population of Europe. Hence their regulations setting conditions to the reception of emigrants. We cannot always prevent the incoming of evil thoughts, but we must beware of the mischief of their presence when they have come. 1. An evil thought tends to spread. It is like the little leaven that leavens the whole lump, like the worthless seed which, growing up, produces a host of new seeds, and so makes the weeds take possession of the soil. A striking idea starts a whole chain of thoughts. 2. An evil thought tends to rouse an evil desire. The active evil from without appeals to the latent evil within the soul. Thus while in one place St. James writes of Satan as our tempter (James 4:7), in another he says that we are tempted by our own evil desires (James 1:14). The evil thought is most dangerous because it is lodged in an evil nature. Unhappily, the seed of evil falls on congenial soil. The germ of sin attacks one who has what the doctors would call a sinful diathesis, a temperament that is naturally prone to sin. III. AN EVIL THOUGHT SHOULD BE QUICKLY . We cannot prevent its coming; but we may refuse to give it quarter. If we harbor it we consent to its presence, and take the guilt of it on ourselves. Thus we make it no longer a foreign intruder, but our own thought. The practical question is how may the evil thought be cast out? 1. Directly, by resisting it. We should pray against an evil thought, and firmly set our foot upon it when it has come near to us. 2. Indirectly, by encouraging a better thought. An empty mind is always ready to receive bad guests. The last state of the house from which the evil spirit was cast out became worse than the first, because, though it was swept and garnished, it was left empty (Matthew 12:44). There are plants the very vigor of which, when they are once well established, will prevent the growth of weeds among them; in the struggle for existence they are stronger than the weeds. The presence of Christ in the heart is the best antidote to evil thoughts. The day of security. I. THERE IS A DAY OF . Then God’s people dwell safely. We talk of the warfare of the Christian life. There is a lifelong war. But this is not a perpetual battle. There are lulls in the storm, and quiet seasons in the Christian contest. At such times there is a temptation to unreasonable ease and confidence, just as in times of trouble people are ready to despair and imagine that "all these things are against" them. Still, the day of security has its blessing, and if this is not abused it may be welcomed as helpful. 1. It affords an opportunity for recovering strength. The soldier cannot be always fighting. Repose is essential as a pro-legation for future exertion. 2. It enables us to perform quiet work. The whole of Christian experience is not covered by the idea of warfare. There are such things as working in the vineyard, fruit-bearing, building up the house of God, etc; which his servants have to attend to, and which can be best accomplished without distracting thoughts, in times of security. 3. It offers us a foretaste of heavenly blessedness. Heaven is a safe place, and its Messed inhabitants dwell there securely. Their security, indeed, is sound and enduring; while ours on earth may be but brief and treacherous, like the calm on a mountain lake, which may be broken at any moment by a sudden squall. Still, while we enjoy the peace we may be thankful for it, and gratefully accept it as an earnest of that in the eternal home, "where the wicked cease from troubling, and the weary are at rest." II. THE OF GOD’S PEOPLE IS BY THEIR FOES. Gog and Magog take note of the security of Israel and bestir themselves. Satan watches his opportunity, and often finds it best when the servants of God are quite confident in the sense of safety. The city gates are left open and the walls unmanned because no enemy is expected. The doors are unbolted at night because the householder never imagines that any burglar will visit his home. But these very signs of security tempt an attack, and, when it comes, give fatal facility to the enemy’s projects. The Eurydice suddenly went down with all on beard, when struck by a squall off the Isle of Wight, just because the fine weather had tempted the crew to leave all the port-holes open. It must have been observed by every one who has watched his own experience that seasons of spiritual peace and joy are commonly followed by times of severe temptation. Immediately after the Holy Spirit descended on Jesus he was led into the wilderness to be tempted. Peter’s boast was swiftly followed by his denial of his Master. "Let him that thinketh he standeth take heed lest he fall" (1 Corinthians 10:12). III. THE OF GOD’S PEOPLE REVEALS THE OF HIS SERVICE. Gog and Magog seem to take note of the security of Israel as beasts of prey observe the unsuspecting confidence of the game they are scenting; out they might also observe it with admiration, as Balaam did that of the tents of Israel (Numbers 24:5), as Milton’s Satan observed the peace and joy of the happy pair in Eden. If so, however, the prospect need not inspire despairing, regrets as it did in Balaam (Numbers 24:17), nor malignant envy as Milton represents it doing in Satan. The peace of God’s people may be shared by all, for all may become God’s people. Even Gog and Magog may enjoy the same security. Russia, the land of the ancient Scythians, became a Christian nation, we may see the calmness of Christian experience, and take it as a witness to the blessedness of the Christian privileges. Thus the gospel is preached by the very countenances of God’s people. Ezekiel 38:19, Ezekiel 38:20 An earthquake. In the day of God’s jealousy and wrath there is to be a great shaking of sea, air, and land, so that the very fishes and birds, as well as the beasts of the earth, will feel its shock. I. AN MAY OCCUR. There were once two opposed schools of geology—one believing that our earth had reached its present condition after successive violent catastrophes had wrought great and sudden changes on its surface; the other holding that the most striking results could be produced, and, therefore—on the principle that the minimum cause is the only one that one can affirm—have been produced, by the operation of the very forces which we now witness. This latter, the uniformitarian theory, has been so well established by Sir Charles Lyell, that few would now think of reviving the more dramatic hypothesis. Nevertheless, even this theory admits of many great and violent movements under the operation of present laws and forces. Earthquakes do now occur. So is it in the world of men. We are governed by orderly Divine laws. Yet we meet with great shocks in political changes, when empires topple to the dust; in social changes, when the old order is upset, as in the French Revolution; in domestic changes, when a man’s quiet home-life is ruthlessly upset, and sudden poverty, or the death of those he loves most, or fearful family divisions, shake him like an earthquake. There are earthquakes in religion, when the old beliefs are shaken or the old practices disturbed. Such an earthquake occurred at the advent of Christ, at the Reformation, etc. There are also spiritual earthquakes in the breasts of individual men. The crust of self-confidence is widely torn, and great chasms opened in well-settled notions. Some day the easy-going sinner will be astonished at the earthquake shock that will disturb his misplaced confidence. II. MEN SHOULD BE FOR AN . In countries where such an occurrence is frequent it is necessary to build the walls with especial solidity, and to bind them together with iron bands. Yet even there the lessons of experience fade away in a season of long security. It is strange how villages creep up the sides of slumbering volcanoes which may at any moment overwhelm them in torrents of lava. We ought to be prepared for the coming of trouble, although all is now quiet and smiling. This does not mean that we should be "anxious about the morrow," for "sufficient unto the day is the evil thereof." But the best way to dismiss anxiety is to be well fortified against the possibility of disaster. If we would be prepared for the upset of our earthly home comforts, we need to have a deeper foundation on which to rest, so that when the things which are shaken are removed the things which cannot be shaken may remain (Hebrews 12:27). III. AN MAY BE A IN . At first it is ruinous, and the destruction, misery, and death that it spreads make it appear as a huge calamity. But in changing the face of the earth it may prepare for a better future. Political and social earthquakes throw down old abuses and clear the ground for a new and better order. God’ upsets a man’s life that he may lead the man to build afresh on a more sure foundation. Earthquakes in human affairs should make us look above the earth and have our treasure in heaven—"seeking first the kingdom of God and his righteousness." Mutual antagonism. I. MUTUAL IS COMMON. In primitive times it was well-nigh universal. Pre-historic man seems to have lived in a state of perpetual warfare; and in the present day savages are often at war one with another; they maintain continuous feuds—tribe against tribe, clan against clan, family against family. In these later times, even in enlightened Christendom, Europe appears as an armed camp. Every nation is suspicious of its neighbor, which it regards as a possible enemy. The same miserable attitude of antagonism is held in the political world, though here it is generally found possible to avoid overt violence. Government by party means government in face of antagonism, for there is always "her Majesty’s Opposition." Business life is maintained on the principle of mutual antagonism. The market is ruled by competition. Each house of business fiercely contends with its rivals for popular patronage. The relations between capital and labor have fallen into the same evil condition, and each side just fights for what it can seize at the expense of the other. Unhappily, the same spirit is observed in religion. When the Church should be engaged in conquering the world for Christ, she is consumed with internal discord and the contention of mutually excommunicating parties. II. MUTUAL IS WRONG. It springs from an evil root—selfishness. War is the awful fruit of national selfishness. In public life the good of the people is too often sacrificed to the ambition of the Politician or the interest of the party. Business is degraded into a horrible scramble of selfishness, in which each clutches at whatever he can lay hands on without actually transgressing the law. Religious selfishness is the worst form of selfishness, for it belies the faith it professes. In sheer bigotry the antagonism may be honest; but bigotry is largely inspired by a subtle, unsuspected self-regarding spirit. III. MUTUAL MAY BE FOR GOOD. We see it in nature where no moral ideas have dawned, and where, therefore, no blame can be ascribed. The evolution of higher types of life is brought about by the struggle for existence, in which the strong kill out the weak, so that they only survive who are fittest for their habitat. No doubt national jealousy necessitates the maintenance of national vigor. Political partisanship keeps a watch on the government, and checks wrong-doing by a perpetual shower of criticisms. Competitive business cheapens produce for the consumer; it also stimulates invention and enterprise, and therefore encourages progress which monopoly paralyzes. Perhaps even in religious rivalry we may provoke one another to good works. These results cannot excuse selfishness, but they may show how God overrules it for a measure of good. IV. MUTUAL CAN ONLY BE CAST OUT BY LOVE. Reasoning will not destroy selfishness. The only cure for war is the reign of Christ, the Prince of Peace. Internal peace can only be brought about by the influence of love in the hearts of men. Christ came to set up the kingdom of heaven on earth. One of the essential characteristics of this kingdom, as opposed to all earthly kingdoms, is that it does not appeal chiefly to self-regarding motives. It demands love of God and of one’s neighbor, and it inspires that love by the influence of the constraining love of Christ. Ezekiel 38:23 God sanctifying himself. I. AN OF THE FACT. What is it for God to sanctify himself? Man is sanctified when he is set apart for God; and this sanctification is needed in the case of man because he has been alienated from God and devoted to the world. Further, in the case of man, sanctification involves purification, and perhaps the first thought that occurs to us when the word is mentioned is that sin is to be purged out of the heart, and holiness infused by the influence of the Holy Spirit. But now all these notions are inapplicable to God. He is the Lord, not the servant, and he is not, therefore, to be thought of as set apart for any purpose. He never failed in his position, and he does not need the recovery and re-dedication which we understand by sanctification. Lastly, he never sinned, and therefore he requires no purification. What, then, is meant by God sanctifying himself? The idea seems to be partly interpreted by the earlier phrase, "Thus will I magnify myself." God has not been rightly appreciated by men. His supreme majesty and his ineffable holiness have been slighted. The awful separateness of character which distinguishes between God and man has not been enough regarded. Thus, though God himself has remained unchanged as he is unchangeable, his Name has been profaned. When the Name of God is rescued and restored to its true place of honor, God is said to be sanctified. II. A OF THE PROCESS. If this is the sanctification of God, how is it brought about? We are here told that God accomplishes it himself. He is the great Sanctifier. He sanctifies his people by his Spirit. He says, "Thus will I magnify myself, and sanctify myself." 1. This is done by revelation. God manifests himself. His Name was dishonored while his greatness was hidden. He unveils his glory, and then men are amazed to read his great Name. Thus it is rescued from degradation. 2. This is done in judgments. God comes down among defiant men and scatters his foes. The heathen once regarded him as on a level with their own gods. But now his supremacy and therefore his separateness are seen. Thus God is known among the nations and sanctified among men. 3. This is done in spiritual experience. The sanctification by judgments is an external process. It may arouse wonder and even create conviction, but it does not stimulate the veneration which includes love and true worship. But when God manifests himself to his people as he does not unto the world, his holiness and his goodness are brought home to them with a fresh force. 4. This is done in the sanctification of God’s people. They are called upon to sanctify the Lord God in their hearts (1 Peter 3:15). When the heart is consecrated to God, God’s holiness is confessed as it never was before. To be devoted to God is the way to recognize God’s supreme glory. BY J.R. THOMSON The invasion of those who dwell secure. The occurrence in this place of this and the following chapters is somewhat perplexing. The events here prophetically described take place after the restoration of the Israelites from their Eastern captivity. Yet they are altogether too stupendous to be applicable to anything which happened in the time or soon after the time of Ezekiel. Thus many interpreters of prophecy refer them to a period still in the future, when a final struggle may take place between the Church of Christ and the powers of this world. The general moral and religious lessons of the passage are, however, independent of any special prophetical interpretation. I. THE OF GOD’S FAVOR DOES NOT INVOLVE PERFECT . Israel had been restored from the East to the land of inheritance and promise. The hand of Divine retribution had been removed, and the hidden countenance of God had shone upon his people. But their troubles were not over; their land was not to remain in their undisturbed possession; Jerusalem was not to be the city of peace. This indicates a general principle of the Divine government. The Church of Christ is a ransomed Church, a chosen and beloved possession. But upon earth it is the Church militant; there is a warfare to be waged; this is not our rest. Even in the latest period of this dispensation repose may be disturbed, enemies may arise, a conflict may be passed through. All this would be consistent with the favor and loving-kindness of the God of salvation. II. SINFUL IS NOT BY THE SIGNS OF DIVINE . Not a few of the enemies of Israel had been defeated and put to shame, whilst Israel had been spared, favored, and exalted. He who questioned the power and kindness of Jehovah might well be pointed to the history of the Hebrew people. Yet, as a matter of fact, there were enemies of Israel and of God who, notwithstanding these apparent lessons, renewed their assaults upon the objects of Divine protection. Similarly, the Church of Christ is exposed to assaults open and insidious, physical and moral. The enemies of religion, if they have studied history, must be aware that Christ has built his Church upon a rock, and that the gates of Hades do not prevail against it. Yet they are not found to desist from their endeavors or to abate their hostility. Nor need the people of God expect to be exempt from "rude assaults of raging foes." III. THE ENEMIES OF GOD’S PEOPLE, OF THEIR NUMBER AND THEIR POWER, REGARD THE AS AN EASY PREY. The foe is described in these verses in a manner which depicts his formidable character. Cog and his auxiliaries and allies are represented as preparing for the attack, as mustering to make war upon those who are without the protection of walls, bars, or gates. The unwalled villages seem to invite the marauder, and he counts the cattle and goods, the silver and gold, as already a prey. In like manner, the foes of the Church, confident in their resources, relying upon the force of their arms, encourage one another in their hostile designs against the Church, by observing how defenseless she appears, and how open to the hostile attack and the crafty strategy of her foes. The weapons of her warfare are not carnal, and weapons of any other kind are beyond the comprehension of the foe. IV. THE SHOULD THAT THE LORD OF ALL CAN CHECK AND DEFEAT THE ABLEST AND THE . If the Omnipotent do but say, "I am against thee," it matters not how formidable and vast are the hostile resources of the enemy. One word from his lips, one glance from his eye, is enough to put to confusion all the boasted power of the foe. V. THE SHOULD THAT GOD IS ABLE IN ALL TO DEFEND AND TO DELIVER HIS OWN. The true security of Israel was in God’s care; Jehovah was the Shield, the Stronghold of his people, and when they trusted in him they were safe. The Israel of God has a sure defense. "Fear not," says Jehovah; "I am with thee." The protection of the Church is not in the favor of kings or in the arm of the warrior; it is the eternal God who is our Refuge, and underneath us are the everlasting arms.—T. Divine control. The picture of Israel’s foes is indeed one fitted to strike dismay into any heart depending upon human aid, defense, or deliverance. Gog and his armies, the hostile nations in league with him, are described with all the pomp and circumstance of war. Yet, when Jehovah declares, "I will turn thee about, and will put hooks into thy jaws," this declaration outweighs all the professions, all the threats, all the designs of the enemy. We are reminded—and the whole Church in every age needs, in time of danger especially, to learn the lesson—that above all the plans and purposes of men there reigns Divine control. I. IT IS LITTLE . When plans are laid, and evil designs matured, nothing is further from the mind of the enemies of God’s people than the unquestionable fact that the Lord of all is supreme. Some poor, faint human opposition may be anticipated; but it is not expected that a superior Power should intervene. II. IT IS SPURNED. Shall hooks be put into the jaws of the dragon? Shall the wild horse of the desert be bridled? Shall the lion of the jungle be tamed? The very thought is repudiated and resented. The mighty of the earth are not wont to brook restraint or interference. Those who plan the ruin of the cause of God, of the religion of Christ, of the Church on earth and all its agencies—whether they so plan in the name of atheism and secularism, or in the name of worldly policy—spurn and contemn the restraint of Heaven. They see no power which they need to fear, and in their view it is superstition to fear the unseen. III. IT IS . Sometimes God controls the foe by natural causes and instrumentalities. The destroying angel comes down upon the camp and smites the host; pestilence decimates the bands of the enemy; an earthquake opens the prison-doors; the storm scatters the invader’s fleet. Sometimes God controls the foe by human agency. One enemy of God makes war upon another, and cripples the forces which were on the point of being employed against the Lord’s people. Or a great deliverer is raised up, whose valor and heroism crush the enemy, and set the threatened free from fear and danger. In any case God is never at a loss for means by which he may bring his counsels to pass. IV. IT IS ALWAYS . The control of God may be defied by God’s enemies, and it may be ignored or distrusted by his friends. But it exists, and it is superior to all earthly powers and machinations. Revelation is full of instances of this control as manifested in the history of Israel and in the history of the infant Church of Christ. And the annals of Christianity, through long centuries, contain abundant confirmation of the great and blessed truth—" the Lord reigneth." V. IT SHALL BE FINALLY . Here and now men may withhold the confession. But sooner or later it shall be publicly admitted that all powers are subject to the King of kings.—T. An evil device. We have been taught by the Divine Master, Christ, that it is from within that human conduct takes its origin. It is the heart which is the source alike of good and of evil The tree bears fruit, whether sound and wholesome and palatable, or harsh and useless; the living well, the fountain, sends forth streams, whether sweet and cheering, or bitter and polluted. So the thoughts, intents, and devices of the heart find their expression in the words which reach men’s ears and in the deeds which draw men’s eyes. God, who knew the inmost nature of men, as well as their individual and political acts, revealed the secret spring of the malicious efforts of the foes of Israel, saying, "It shall come to pass in that day, that things shall come into thy mind, and that thou shalt devise an evil device." I. PROMPTS THE EVIL DEVICE. There is in all men’s nature a principle assuming various forms—impulse, propensity, passion. If there were no such principle, we cannot see how human life could go forward. It is the spring, the motive power, of the machine. It is not implanted within us in order that it may be eradicated, but in order that it may be governed, directed, controlled. In itself it is not bad. But passions become bad when misdirected and uncontrolled by reason and conscience. II. CHOICE ADOPTS IT. Anger, lust, or some other passion prompts to a certain course of action. The mischief is wrought when the man, in the exercise of choice, accepts as the motive of his action, and identifies himself with, a passion, the indulgence of which works evil, preferring such a principle of action to a higher and better one. The device thus adopted by the enemies of Israel was a device of selfish passion, only to be indulged at the expense of justice and good feeling. III. SINFUL HABIT IT. It is not a single feeling, a single purpose, which usually accounts for a man’s, a nation’s, evil ways. The mischief, when isolated, might be checked. But it is too often fostered and thus encouraged, complicated, and multiplied, as the mind broods upon it. A mere fancy becomes, when encouraged, a desire; a desire, when encouraged, becomes a settled purpose. IV. SINFUL IT. The desire does not long remain such; it tends to its satisfaction. The device is a means to an end, and achieves itself. God’s mercies are permitted, in some cases and to some extent, to "bring wicked devices to pass." For wise purposes, the Ruler of all suffers men not only to think evil thoughts, but to accomplish evil deeds. V. GOD CAN AND OFTEN DOES IT. The oft-quoted proverb is a true one, "Man proposes, God disposes." The All-wise has his own plans, the Almighty has his own means; and the wisdom and the power of men, measured against the Divine resources, will surely be brought to nothing. "Hitherto shalt thou go, and no further; and hero shall thy proud waves be stayed." There is no occasion for the people of Christ to be dismayed or overmuch distressed when evil devices enter into the minds of their adversaries. All is known to their Divine Friend and Protector, who is abundantly able to defend and to deliver his own. "He taketh the wise in their own craftiness," their wisdom is seen to be but folly. "In quietness and in confidence shall be your strength;" "The Lord shall fight for you, and ye shall hold your peace." The enemy may devise; but he will not be suffered to execute his devices.—T. Ezekiel 38:14-22 The invader discomfited. Although it would be presumptuous to apply the language of this prophetic passage to any particular political event in the history of Israel, there were many occasions upon which invasion was permitted and the soil of Palestine was trodden by hostile armies; many occasions upon which the invader retreated, overwhelmed with disaster and ignominy. It is therefore allowable to interpret great political incidences and occurrences in the light of the principles here propounded upon the highest authority. At the same time, it is just to observe that there is truth here which has a wider range, and that the final confusion and destruction of the enemies of the Lord and of his Church are intimated in terms which cannot be mistaken. I. WAS BY THE GOD OF NATIONS. The language which Jehovah is here represented as using, "I will bring thee against my land," is very remarkable, and must be interpreted, in conformity with the common usage of Hebrew literature, as implying that all events happened by Divine permission, and may in a sense in this universe, which is under Divine control, be attributed to the Supreme. But this not in such a sense as to charge God with men’s iniquity, or to relieve men of their proper responsibility. II. THE INVADER WAS YET THE OBJECT OF DIVINE . The lust of aggrandizement and of political power was the usual motive of the invader; and a knowledge of the Divine character assures us that action prompted by such motives cannot be other than disapproved and condemned. III. THE OF THE THE MIGHTY. The terms employed to give expression to the judicial and retributive action of the Lord of all are most emphatic and unqualified: "My fury shall come up in my nostrils; for in my jealousy and in the fire of my wrath have I spoken I will call for a sword against him," etc. The means by which the invader is put to flight, and the people whom he has attacked are delivered, are described: "Every man’s sword shall be against his brother; and I will plead against him with pestilence and with blood," etc. IV. GREAT AS WAS THE OF THE , GREATER STILL WAS HIS . The defeat and consternation of the invader are forcibly depicted. He came in pride; he departed in dishonor and disgrace. He came in numbers; he departed a mere remnant. He came amidst the terror of all beholders; he departed amidst hatred and contempt. V. GOD HIMSELF IN THE OF HIS FOES AND IN THE OF HIS FRIENDS. God magnified and sanctified himself before many nations; and this he did by openly fulfilling his own predictions, by saving his own people, and by confounding all the selfish and rapacious plans of his enemies. . The principle contained in the prediction is one which is always applicable to all God’s people, and which has an especial reference to those awful crises through which, it may be, the Church of Christ has yet to pass. Mysterious as it seems to us, it is yet a fact that the Omnipotent suffers the powers of error and of sin to gather themselves together against his people. But this should not strike dismay into the breasts of Christians, however they may feel themselves powerless and defense less. When they gaze upon the hosts of their adversaries, let them remember that "he that sitteth in the heavens shall laugh; the Lord shall have them in derision."—T. BY J.D. DAVIES The stability of God’s kingdom. The lengthened subjection of the Hebrews had sapped their courage and their hope. The promises of a return to Canaan fell upon hearts full of apathy and self-diffidence. A latent fear was growing up that, even should they regain their old possession, they would soon be exposed to fresh invasion from some grasping monarch. They felt their lack of organization, their lack of military prowess, and men devoid of energy felt that it was better to remain in exile than to be more completely crushed alter a temporary restoration. Hence Ezekiel was commissioned to deal with this form of indifference before it grew into active opposition. A vision respecting a great confederacy against Israel is granted to the prophet. God anticipates the gravest evil. He reveals to his people that this criminal conspiracy will end in complete disaster to its originators, and that Israel’s triumph will be complete and perpetual. Ezekiel’s face was set firmly against Gog, because God’s face was against him. I. GOD’S KINGDOM IS SECURE AGAINST THE WORLDLY . The theory that is propounded in this prophetic picture is that possibly all peoples adverse to righteousness will combine against the righteous nation. The empires of the extreme North will, sooner or later, coalesce with the great empires of Asia and Africa in a common greed for the territory and possessions of Israel. The world-power is provoked into active opposition by the presence of a righteous and spiritual kingdom. As darkness is the foe of light, water the foe of fire, death the foe of life, so selfish wickedness is the foe of goodness. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Of the two main divisions of this chapter, the first (Ezekiel 39:1-20) depicts the greatness of the overthrow of Gog; the second (Ezekiel 39:21-29) records the impression made by it upon Both Israel and the heathen, and adds a closing promise to the former. Ezekiel 39:1-20 In the first main division Ezekiel repeats the substance of what has already been advanced concerning the defeat of Gog (verses 1-8), after which he strives to represent its completeness (verses 9-20), by setting forth (1) the immense quantity of spoil Israel should obtain from the fallen foe (verses 9, 10). (2) the length of time it should take Israel to bury the dead and cleanse the land from defilement (verses 11-16, and (3) the horrible carnage which should ensue on Gog’s destruction, symbolized by a vast sacrificial feast prepared by Jehovah for the beasts and birds (verses 17-20). Ezekiel 39:1 The chief prime of Meshech and Tubal; or, prince of Rosh, Meshech, and Tubal (see on Ezekiel 38:2). Ezekiel 39:2 I will … leave but the sixth part of thee. The word שְׁשֵּׁאתִיךָ is derived either from the numeral six, שֵׁשׁ, or from the root שָׁשָׁא, the import of which is uncertain, although a cognate root in Ethiopic suggests the idea of "going on" or "proceeding"—a meaning Havernick also finds in the Hebrew. The former derivation has been followed by the Authorized Version, which renders in the margin, "I will strike thee with six plagues," or "draw thee back with a hook of six teeth," and by Hengstenberg, With whom Plumptre agrees, "1 will six thee," i.e. "afflict thee with six plagues," viz. those mentioned in Ezekiel 38:22. The latter derivation, presumably the more correct, is adopted by the LXX. (καθοδογήσω), the Vulgate (educam), the Revised Version ("I will lead thee on"), and by modern expositors generally. Hitzig and Smend approve of Ewald’s translation, "I entice thee astray, and lead thee with leading, strings." Ezekiel 39:3 I will smite thy bow out of thy left hand. Bows and arrows were characteristic weapons of the Scythians, whom Herodotus (4:46) styles ἱπποτοξόται (comp. Jeremiah 5:16; Jeremiah 6:23; and see note on Ezekiel 38:15). Ezekiel 39:4-6 I will give thee unto ravenous birds of every sort; or, wing. The language depicts an army on the march, followed by jackals, vultures, and other birds of prey, ready to feast upon the corpses of slaughtered men (comp. Ezekiel 33:27; 1 Samuel 17:46; and Homer’s ’Iliad,’ 1.4, 5). In addition to destroying Cog, causing him to fall upon the mountains of Israel and upon the open field; literally, upon the face of the field, Jehovah engages to carry the fire of war and generally of devastation (cf. Ezekiel 33:22; Amos 2:2, Amos 2:5; Revelation 20:1-15:29) into Cog’s own land, Magog (see on Ezekiel 38:2), and among them that dwell carelessly (better, securely) in the isles; or, coast-lands (Ezekiel 27:7); i.e. not merely the merchants of Tarshish or the "isles" of the trading nations mentioned in Ezekiel 38:13, as Hengstenberg and Plumptre prefer, but, as Smend, Schroder, and Keil explain, all the distant peoples of the coast-lands from whom Gog’s armies were drawn (Ezekiel 38:5, Ezekiel 38:6), and in whom were many of Gog’s sympathizers. Ezekiel 39:8 Behold! it is come. "The words which a man might speak on he-holding his purpose accomplished are, with Ezekiel’s Bold anthropomorphism, put into the mouth of Jehovah" (Plumptre). Ezekiel 39:9, Ezekiel 39:10 set forth as the first proof of the greatness of Gog’s overthrow the immense booty in the shape of weapons of war which should be obtained by the inhabitants of the cities of Israel. So huge should be the quantity of weapons left behind by the slain, that the Israelites should burn them with fire seven years. This burning of the weapons has been explained by Havernick, on the ground that weapons of war, as incompatible with Messianic times, should be no more required (cf. Isaiah 2:4); by Ewald, as in accordance with the custom of the Hebrews (Isaiah 9:5) and other ancient peoples (Livy, 38.23; Virgil, ’AEneid,’ 8.562); by Hitzig and Smend, as prompted by the consideration that Israel, for whom Jehovah had fought, should have no further need of weapons; by Schroder, as indicating that for Israel these warlike instruments should then so completely lose their power to terrify that they might be looked upon simply as so much firewood; and by Keil, as designed to annihilate the enemy and remove every trace of him. Kliefoth appears nearest the mark, in suggesting that the emphasis lies upon the length of time the burning should continue; and that this was intended, by conveying an idea of the vastness of the spoil, to represent the thoroughness of Gog’s destruction and of Israel’s deliverance. That the whole delineation is symbolical appears from the number of years the weapons are said to serve for fuel, viz. seven, and from the character of the weapons themselves, which, if not entirely wooden, were at least all combustible. Of the "armor" generally (נֶשֶׁק, "something joined," from a root signifying "to join") the pieces mentioned—the shields and the bucklers (see Ezekiel 38:4), the bows and arrows (see Ezekiel 39:3), the hand-staves, or, javelins (margin), perhaps, as Hitzig and Smend suggest, the staff with which a horseman strikes his beast (see Numbers 22:27), and the spears—were mostly composed of timber. When all should have been given to the flames, it would then appear that on their late owners the lex talionis had worked out its literal avengement, that they who had intended to despoil Israel were themselves spoiled; and they who hoped to plunder Israel were themselves plundered (comp. Isaiah 17:14). Ezekiel 39:11-16 Contain a second proof of the completeness of Gog’s destruction, viz. the length of time occupied in burying the slain and cleansing the land. Ezekiel 39:11 Gog, who should invade Israel in the hope of acquiring the entire mastery of her land, would obtain at Jehovah’s hands only a place there of graves, i.e. either, as Hitzig, Ewald, Keil, and Smend suggest, a place where a grave might be possible—a place large enough to receive his slaughtered carcasses; or as Havernick proposes, "an altogether special grave as no other in Israel;" or as Schroder interprets, "a place where there is a grave for him and nothing else." Concerning both the designation and the site of this divinely provided sepulcher controversy has arisen. (1) As to its site. The notion of Michaelis and Eiehhom, that the valley of the passengers on the east of the sea was in some way related to the mountains of Abarim mentioned in Numbers 27:12 and Deuteronomy 32:49, and that of Hitzig, that it signified "the valley of the opposite heights," as in 1 Samuel 17:3, and was to be sought for in the "very great valley" of Zechariah 14:4, may at once be dismissed—the former as untenable, and -the latter as far-fetched. The suggestion of Hengstenberg and Kliefoth, that by the burial-place of Gog was meant the valley of Megiddo, where Josiah fell in battle against Pharaoh-Necho (2 Kings 23:29), derives support from these considerations, that the very name of Megiddo points to battles, that in its vicinity are found such passes as are here described, and that its modern designation Lejun (Leqio), in all probability contains a reminiscence of the present passage. It is, however, open to the obvious objections that the place of Gog’s burial was not contiguous to the field of his overthrow, and that the clause locating it "on the east of the sea," by which on this hypothesis must be understood the Mediterranean, is rather descriptive of the entire land than of any particular spot therein. Hence the view of Havernick, Ewald, Keil, and Smoud, which finds the valley in the neighborhood of the Dead Sea, is to be preferred, though, even with agreement as to this, interpreters are not unanimous as to the spot intended. Ewald thinks of "the horrible, unwholesome valley over against the sea, i.e. (comp. Ezekiel 47:8) the Dead Sea, that valley which covers the ancient overbearing ones (die Zerreisenden), the Sodomites, who resemble these;" Keil, translating kidmath as "in front of," holds by "the valley of the Jordan above the Dead Sea;" Havernick and Smend advocate "a place outside the Holy Land," though the clause, "a grave in Israel," seems against this. Dr. Currey, in the ’Speaker’s Commentary,’ hints, net without reason, that the valley was "imaginary." (2) As to its designation. That in the word "passengers" lies a paronomasia is apparent; but whether threefold or only twofold is uncertain. In the present verse הָעֹבְרִים may signify either (1) such travelers as were wont to pass through the valley (Keil), which is the obvious and natural interpretation; or (2) the warriors of Gog (Ewald, Hitzig), who intended to pass through the land, but whose invasion had only proved a passing storm; or (3) the commissioners who should be appointed to pass through the land in search of bones (Zechariah 14:15). The notion of Ewald, who derives עֹבִרִים from עֶבְרָה, and translates "haughty," "overbearing," meaning the Gogites, is countenanced by no ether expositor. If the first sense be taken, then the verse will read, "The valley of the passers through, and it (the valley, in consequence of having become the grave of Gog) stops (the way of) the passers through;" i.e. it becomes thereafter impassable for travelers (Rosenmller, Keil); or, it stops the noses, or breath, of such travelers by reason of its horrible stench (Ewald, Havernick). If the second meaning be selected, the valley must be understood to have afterwards received its name from the fact that Gog’s warriors lay entombed beneath its sod, and "the stopping of the passengers" to signify that whereas Gog purposed to overrun the land, his destructive career was there ignominiously arrested (Schroder). If the third rendering be preferred, then the valley will be held to have derived its designation, after the event, from the passing through it or through the land of the searchers, in which case the stepping of the passengers can only have alluded to the fact that, as the "buriers" proceeded with the work of interment, they were compelled to turn away their faces and stop their noses because of the noisome effluvium which arose from the corpses. The first interpretation is the best, though the first and second might be combined by making the first "passengers" stand for the travelers and the second for the invaders, whose career should there be stopped; and to this view a certain countenance is lent by the statements which follow, that there should Gog and all his multitude—literally, all his noisy tumult—be buried, and that the valley ever afterwards should bear the name of Hamon-gog, or, Gog’ s multitude. Ezekiel 39:12, Ezekiel 39:13 The time that should be occupied in Gog’s funeral should be seven months—so great should be the number of the dead—the sacred number seven recalling the seven years consumed in the burning of the weapons (Ezekiel 39:9), and reminding one of the "seven times heated" furnace into which the Hebrew children were cast, and of the "seven times" of Nebuchadnezzar’s humiliation (Daniel 3:19; Daniel 4:23). The parties who should conduct his obsequies should be the house of Israel, even all the people of the land, indicating the common joy occasioned by the barbaric chieftain’s overthrow. The motive which should impel them in their work would be a desire to cleanse the land from the defilement it had contracted from the corpses of the slain (comp. Numbers 19:11,Numbers 19:22; Numbers 31:19; Numbers 35:33); and the end should be that the work should be to them, not for "a remembrance" (Ewald), but a renown, not because they should have helped to bury Gog (Hengstenberg), or through burying Gog should have proved themselves his conquerors (Smend), and in virtue of Jehovah’s protection the possessors of his grave (Hitzig), but because in the day when Jehovah glorified himself through Gog’s destruction, he (Jehovah) should also be glorified by their (Israel’s) zeal "to show themselves a holy people by sweeping all uncleanness away" (Keil). Ezekiel 39:14 When the work of burying Gog should have gone on for seven months, at the end of that time the Israelites should sever out (comp. Deuteronomy 10:8) men of continual employment; literally, men of con-t/nuance; i.e. persons hired for a continuous work or devoted to a constant occupation, whose business it should be passing through the land to bury with the passengers those that remain—or, as the Revised Version reads, to bury them that pass through, that remain—upon the face of the land. Here, again, the old play upon the word "passengers" recurs, and with it two or three difficulties. (1) It is not clear whether the commissioners consisted of two classes of officers, "passers through," or "searchers," who scoured the land in search of unburied skeletons or bones, which, however, they did not bury; and "buriers" proper, who, accompanying these searchers, conducted the interment of suck skeletons or bones as were found (Hengstenberg, Keil); or whether the commissioners were only one body, who both searched and buried (Ewald and Smend). (2) It is doubtful whether the אֶת in אֶת־הָעֹבְרִים should be taken as the sign of the accusative, and the clause translated as in the Revised Version, in which case the "passengers" that should be buried could only be the "invaders" as above (see Ezekiel 39:11); or as a preposition, in which case the rendering of the Authorized Version must stand, and the "passengers" be regarded as the "searchers." (3) It is open to debate whether Ezekiel 39:14 should not close with the initial words of Eze 39:15, as Ewald proposes, "And the passengers shall search and pass through in the land;" or at least whether the first clause in Ezekiel 39:15 should not form an independent sentence, thus: "And they that pass through in the land shall pass through," as in the Revised Version, in which case the sighting of unburied bones (Ezekiel 39:15) would not necessarily be the work of "searchers," but of any one, the verb וְרָאָה being impersonal. It is impossible to decide dogmatically in a question of so much difficulty; but the Revised Version appears to present the most exact rendering of the Hebrew, and upon the whole the most intelligible account of what was intended to take place, viz. the appointment of a special body of commissioners, who should be designated both "passengers," in ironical allusion to Gog who had meant to pass through the land, and "buffers," from the nature of the task delegated to them, viz. the interment of the "passengers," i.e. the Gogites, and who should begin their work after the main body of the slain had been removed, i.e. at the end of the seven months of burying. Ezekiel 39:15 describes the method of procedure these "searchers" and "buriers," should follow. If these were distinct from each other, the "searchers"—if they were the same, any others—on discovering a man’s bone should set up a sign by it; literally, build near it a pillar; erect a heap of stone to call the attention of the butlers, who, on coming to the spot, should inter it in the valley of Hamon-gog. Ezekiel 39:16 As another mark to distinguish Gog’s tomb, a city should arise in its vicinity, bearing the name Hamonah, or "Multitude" (comp. Isaiah 19:18, "the city of destruction"), though Schmieder thinks it must have been "a city of graves," since a city of houses could not exist in such a valley of the dead, and indeed the LXX. gives as the city’s name Πολυάνδριον, by which later Greek writers were accustomed to call the common ground in a cemetery as distinguished from its paternal sepulchers. If quite improbable that Bethshan or Scythopolis near Megiddo was Ezekiel’s Hamonah, it is possible the actual city may have been named after the ideal. Plumptre cites as a modern parallel the English town of Lichfield (or "Field of corpses"), which, according to tradition, commemorates the destruction of the Danes. When the work of the buriers should be finished, the land would be completely cleansed. Ezekiel 39:17-20 exhibit in a third way the severity of Gog’s overthrow by setting forth the bloody carnage which should attend it. Ezekiel 39:17 Expanding the thought of Eze 39:4, and borrowing the imagery of the older prophets, Isaiah (Isaiah 34:6; Isaiah 56:9) and Jeremiah (Jeremiah 46:10; Jeremiah 1:1-19:29; Jeremiah 51:40), Ezekiel represents Gog’s destruction as a great sacrifice—literally, slaying; hence a sacrificial feast or simply banquet (as in Genesis 31:54)—upon the mountains of Israel, prepared by Jehovah for the fowls of the air and the beasts of the field, which he, therefore, invites to come from all quarters to eat flesh and drink blood. Ezekiel 39:18 specifies the victims whose flesh and blood should form their banquet, viz. the mighty, as in Ezekiel 32:12, Ezekiel 32:27, and the princes of the earth, meaning the nobles and other dignitaries in Gog’s army, who, in accordance with the symbol of a feast, are spoken of as "rams," "lambs," "goats," "bullocks," and "fatlings of Bashan" (comp. Psalms 22:12). "Per haec animantium, quae in saarificiis usurpari solebant, nomina varii hominum ordines intelliguntur, principum, ducum, militum, quod et Chaldaeus observat" (Grotius. Comp. Revelation 19:17, Revelation 19:18). In Zephaniah 1:7 the heathen are the guests, and his people the victims, at Jehovah’s banquet. Ezekiel 39:21-29 record the impression Gog’s overthrow should make upon both Israel and the heathen. Ezekiel 39:22 The house of Israel shall know that I am the Lord their God from that day forward. What should convince them of this would be their triumph and deliverance through Gog’s annihilation. Ezekiel 39:28, Ezekiel 39:24 And the heathen shall know. The special lesson for them should be not so much teaching concerning God’s supremacy over them, or concerning their relation to Israel, as concerning the principles of God’s dealings with Israel. They should learn that if Israel had for a season been abandoned to the sword and driven into exile, it was not because of Jehovah’s inability to protect them, but because of their wickedness which had caused him to hide his face from them—an expression which in Ezekiel occurs only here and in verse 29, though it is found in the Pentateuch (Deuteronomy 31:17, Deuteronomy 31:18) and in the older prophets (Isaiah 8:17; Isaiah 54:8; Isaiah 57:17; Isaiah 64:7; Jeremiah 33:5). Ezekiel 39:25-29 This section Hengstenberg regards as the close of the whole system of prophecies of a predominantly comforting character from Ezekiel 33:21 onwards;" Keil views it as the proper conclusion to the prophecy concerning Gog and the series of predictions from Ezekiel 35:1 onwards. It is in substance a recapitulation of God’s gracious promise to bring again the captivity of Israel, of which the prophet had just been reminded in verse 23, and to which accordingly he now in thought goes back. It traces the whole course of the Divine dealings with the nation from the point of the exile onwards. Ezekiel 39:25 I will bring again the captivity of Jacob. (For the use of "Jacob" as a designation of the people, see Ezekiel 28:25; Ezekiel 37:25.) The promise goes back to Deuteronomy 30:3; Jeremiah 29:14; Jeremiah 30:3; Jeremiah 31:23; Jeremiah 32:44; and other passages. That its fulfillment began with the return from Babylon is not inconsistent with the view that its fulfillment will terminate with the final ingathering of Israel out of the nations by her conversion to Christianity, and her consequent admission to the Church. That its first cause will be "mercy" to the whole house of Israel will not prevent that cause from being at the same time a jealous regard for the Divine holiness (comp. Ezekiel 36:21, Ezekiel 36:22). Ezekiel 39:26 After they have borne their shame (comp. Ezekiel 16:52, Ezekiel 16:54; Ezekiel 32:24, Ezekiel 32:30; Ezekiel 34:29; Ezekiel 36:6). The captivity of Israel would not be brought back until her people had been thoroughly chastised for their iniquities, and that chastisement had wrought in them a spirit of penitence and a disposition towards obedience. Then should Jehovah interpose for their deliverance by gathering them out of their enemies’ lands and leading them back to their own land; and these two experiences, the Captivity and the Restoration, the driving out and the bringing in, should complete their conversion to Jehovah, and secure their perpetual enjoyment of Jehovah’s favor. Ezekiel 39:29 I have poured out my Spirit upon the house of Israel. Already Jehovah had promised to put his Spirit in his people (Ezekiel 36:27; Ezekiel 37:14); now the fact that he has implemented that promise by a copious effusion of the same he cites as a proof that Israel shall no more forfeit his favor because no more shall she forsake his ways (comp. Isaiah 59:21). The same promise had been previously given by Joel (Joe 2:28), and was afterwards renewed by Zechariah (Zechariah 12:10). The citation of Joel’s words by Peter on the Day of Pentecost (Acts 2:17) shows that he regarded the remarkable effusion of the Holy Ghost on that memorable occasion as a fulfillment of the premise here recorded by Ezekiel. Yet the promise was not then exhausted. Rather it has often since been implemented, and will doubtless receive its consummation in the New Jerusalem. "No historical Church, Jewish or Gentile," writes Plumptre, "has ever yet realized the picture here sketched by Ezekiel. We ask, as before—Will it ever be realized on earth? or must we look for it only in the heavenly city whose Builder and Maker is God?" NOTE.—In addition to what has been stated at the beginning of this prophecy (Ezekiel 38:1) with reference to the general significance of this invasion by and overthrow of Cog, that it points to some tremendous conflict in the latter days between the powers of the world and the Church of Christ, a few words may be offered in support of the preposition that nevertheless there is no reason to expect that this conflict will take the form of an actual invasion of the land of Israel or of a real fire-and-sword battle with the Church, or that Gog will step upon the field as a veritable flesh-and-blood personality, and his armies find a grave in the manner sketched by the prophet. That the whole delineation is symbolic, and embodies spiritual truths under material emblems, will hardly be doubted by one who impartially weighs the following considerations, which have been admirably brought together by Fairbairn. 1. The designation given to the great assailant of the latter times—Gog, which discovers itself to be an ideal name, if by nothing else by the manner in which it has been formed. 2. The composition of his army, which is drawn from the four quarters of the globe, in fact, from the extremities of the earth, and consists of peoples not only remote from one another, but "the most unlike naturally to act in concert for any particular purpose." 3. The object of his attack—the land of Israel, a territory so small that it is inconceivable a host so great should have been required to capture it, and so poor that had the invaders got all it contained it "could not have served to maintain them for a single day." 4. The fruits of Israel’s victory—firewood for seven years out of the enemies’ weapons, and seven months of labor in burying their corpses. "It would be but a very moderate allowance, on the literal supposition, to say that a million of men would thus be engaged, and that on an average each would consign two corpses to the tomb in one day; which for the hundred and eighty working days of the seven months would make an aggregate of three hundred and sixty millions of corpses! Then the putrefaction, the pestilential vapors arising from such masses of slain victims, before they were all buried. Who could live at such a time?" 5. The impossibility of harmonizing prophecy on the hypothesis that Ezekiel’s picture must receive a literal interpretation, since Isaiah (34.), Joel (Joe 3:12, Joe 3:14), and Zechariah (14), who all appear to depict the same conflict as Ezekiel portrays, each pitches its scene in a different locality. 6. The gross carnality of the whole picture on the assumption that it must be literally interpreted, which is wholly inconsistent with that spirituality one associates with the Messianic times. "Persons," writes Fairbairn, "who in the face of all these considerations can still cling to the literal view of this prophecy, must be left to themselves; they are incapable of being convinced in the way of argument." God’s purpose accomplished. The prophet does not dream dreams of idle fancy, build castles in the air, or terrify men with nightmares of unreal judgments. The Word of God comes true. The predicted day arrives, the promised action is performed—"It is come, and it is done." I. IN . God spake, and it was done. He said, "Let there be light; and light was." The creative word was with power. Men plan great things, but they are quite incompetent to carry the best of them out. The greater the artist is the more he must feel that his execution falls lamentably short of his design. It is not so with God. When he carries out his idea in his work it can be said of each stage of creation, "And God saw that it was good." He is mighty to perform all his will. II. IN . This new creation was a harder work than the first creation. No human agent could accomplish it, and God’s own arm brought salvation. But though it involved the sacrifice of his Son, he carried out his great design of redeeming the lost world. The dying Jesus exclaimed, "It is finished!" The application of this redemption is not yet complete. The promise concerning this is, "He shall see of the travail of his soul, and shall be satisfied" (Isaiah 53:11). But St. Peter looked forward to the grand restitution of all things, when all shall be brought in subjection to Christ (Acts 3:21). We know that he who has begun a good work in us is able to finish it (Philippians 1:6). III. IN . If God accomplishes his designs in creation and redemption, it cannot be supposed that he will fail to carry them out in regard to judgment. Delay is no proof of failure, for the long-promised Messiah was slow to appear, yet in due lime Christ was born. The mercy of God is no sign of the failure of judgment, for God was as merciful when he threatened wrath as he will be when the time comes for executing the threat. The day of judgment, that dreadful "day of the Lord," as the prophets called it, came to the nations and to Israel with fearful calamities. Assuredly it will come, and its work will be done also among all sinners. IV. IN . God made great promises to Abraham, and the patriarch did not live to reap their accomplishment. Yet God was true to his word. All the might of Egypt could not frustrate God’s gracious designs. He has great purposes for his people now. Satan may oppose the execution of them; sin, unbelief, and worldliness may rise up against them. Yet God will not desert his own inheritance. Indeed, he does now accomplish his gracious providential designs in spite of all opposition. V. IN . There is one region in which the purpose of God is more slow to realize itself. That is the region of human will. There man is free to resist its demands for obedience. God’s kingdom has not yet fully come, his will is not yet done on earth as it is in heaven. But we pray for this glorious consummation. It is our duty to labor to help it on. If God’s design is accomplished in every other respect, it is monstrous for man’s stubborn will to hold out against it. The spirit of the life of Christ—"Lo, I come to do thy will, O God"—is the spirit which should animate his people. Ezekiel 39:21 God’s glory among the heathen. I. GOD IS FOR HIS GLORY AMONG THE HEATHEN. It may be a light thing to us that his Name is unknown or dishonored among the heathen; but it is no light matter m the sight of God. He does not confine his gaze to the little spot of light where he is recognized and loved. He is the Creator of the universe, and he is concerned with what happens everywhere throughout his dominion. Consider why he desires his glory to be spread among the heathen. 1. For its own sake. God cares for his glory and desires to be glorified. Such a conception applied to a man would suggest selfishness. This is not the case with God, because his glory resides in his goodness. The spread of his glory is the vindication of righteousness. The eternal claims of holiness demand assertion. To suppress them is to give the victory to sin; to spread the glory of God is to assert them. 2. For the sake of the heathen. Ignorance of God’s glory is their loss. To know God is life eternal. It is for the supreme good of men that they should understand their heavenly Father. "Acquaint now thyself with him, and be at peace" (Job 22:21). II. GOD HAS MEANS FOR HIS GLORY AMONG THE HEATHEN. 1. In judgments. This seems to be the method suggested in the chapter now under consideration. The restoration of Israel and the accompanying overthrow of her enemies will strike dismay into the host of the enemy, and so impress them with the might and majesty of the true God. This is a fearful process in the eyes of the heathen, and yet it is educational, and may help to lead them out of superstition and foolish opposition to wiser ways. God arrests the careless now by his judgments. 2. In the gospel. When the gospel is preached to the heathen God’s glory is revealed among them—surely the happier method of making it known. This was already foreshadowed in Old Testament times (Isaiah 52:15). It was in part accomplished by the labors of St. Paul. Now, we must ever bear in mind that this is God’s work. Though human agents preach the gospel, God himself shows forth his glory in his truth. He too awakens the souls of the hearers by his Spirit. All perception of the glory of God comes from his own revelation of himself. III. SHOULD TAKE PART IN GOD’S GLORY AMONG THE HEATHEN. We sometimes hear missionary enterprises described as quixotic schemes of amiable fanatic, and so-called practical people tell us that we had much better spend our money and our energies in endeavoring to better the condition of the poor of our own cities. "These ought ye to have done, and not to leave the other undone" (Matthew 23:23). It is Christ’s command that his gospel should be preached to all people, and whether our wisdom commend the command or not, if we are true Christians it is our plain duty to render unquestioning obedience (Matthew 28:19). But the heathen need the knowledge of the truth of Christ. Experience proves that the most ignorant and the most cultivated can both receive it and profit by it. There is no more practical work than that of wise labor in the missionary field. It is the bounden duty of all Christians to support it. The Church that has no missionary spirit is not Christian, for it has not the Spirit of Christ. Ezekiel 39:23, Ezekiel 39:24 Sin and its consequences. I. THE EVIL OF SIN. Pain is a mystery, but sin is a darker mystery. We instinctively shrink from death as the last dread enemy, but death is not so great a foe as sin. We must go to the Bible for a revelation of sin in its extent and its depth. The Greeks were acute thinkers on most subjects connected with human experience, but they were singularly obtuse to moral distinctions. In the Bible we see a true mirror held up to the world’s sin. There we discover that events, which the secular historians would ascribe to political causes, have moral causes behind them. Thus the Captivity would seem to the eye of ordinary observers to be a natural result of the fanatical patriotism of a little mountain kingdom—the Montenegro of antiquity—when opposed to the irresistible march of a great conquering empire. But more lay behind. The corruption of the Jews made them an easy prey to their enemy, and their sin deprived them of the providential protection of God. This sin is seen in four aspects. 1. In relation to righteousness. It is iniquity. It is falling short of what is right, an unjust treatment of life, a living lie. The sinner is unequal. He does not truly balance his life. His whole being is corrupted and distorted. 2. In relation to God. It is a trespass against him. The prodigal confesses that he has sinned against Heaven, as well as in his father’s sight (Luke 15:21). David even describes the murder of Uriah as a sin against God only, so utterly does the transgression of God’s Law swallow up all other considerations (Psalms 51:4). Whenever we sin we directly rebel against our Father. Sin always has this ugly personal feature. 3. In relation to purity. Uncleanness. 4. In relation to law. Transgression. II. THE DISMAL OF SIN. 1. The loss of the vision of God. "Therefore hid I my face from them." This is the first consequence of sin. It is reaped immediately the soul falls away from God. Without holiness it is impossible to see him (Matthew 5:8). To some it may seem a light penalty. Like Adam and Eve, they may even try to hide themselves from God. But the attempt is vain, because, though we may easily lose sight of God, he never ceases to behold us. Moreover, though we may not be aware of our loss, it is not the less great. But to the sensitive soul this spiritual consequence of sin is most bitter to endure. Such a one will beseech God not to hide his countenance, and will cry, "Take not thy Holy Spirit from me" (Psalms 51:11). All joy and hope vanish from the Christian life when the sweet vision of God is darkened by sin. 2. Fearful external ruin. "And gave them into the hand of their enemies: so fell they all by the sword." If men do not care for the present spiritual consequences of sin, other more easily recognized consequences will follow. The most blunt and hardened soul can be made to quake under the wrath of God. In conclusion, observe that all this was to be known to the heathen, (1) that they might not boast themselves as though the result were directly due to their prowess; (2) that they might not despise God as though his designs were frustrated; (3) that they might take warning. God warns us by the history of the past punishment of sin. But he also points out a way of escape in Jesus Christ, who came to save his people from their sins. The glorious restoration. I. THE PEOPLE WHO ENJOY IT. 1. The people of God. This is promised for the Jews, the ancient people of God. God does not forget his people in their captivity any more than he forgot them in their Egyptian bondage. Now, we know that God regards the whole human race as one family (Acts 17:26). Though many reject him and many know him not, he cares for all. As all belong by right to their heavenly Father, so the perfect restoration in Christ is now offered to all men. 2. Sinners. This gracious promise is not only for the unfortunate—like the Hebrews in Egypt; it is for the guilty who were driven into captivity on account of their own wickedness. This fact shows (1) the grace of God, who is willing to be reconciled to his worst foes, to pardon his rebel subjects, to receive back his lost and disgraced children; and (2) the hope of the world. The peculiarity of the mission of Christ was that he came to seek and to save that which was lost. The most degraded may hope to share in the glorious restoration of Israel if they will rightly seek to have their part in it. II. THE MEANS BY WHICH IT IS BROUGHT ABOUT. 1. God’s saving work. God brought back the captivity of Israel. If Nebuchadnezzar was his servant for punishment, Cyrus was even his "Messiah" for restoration (Isaiah 45:1). The great restoration of souls is God’s work. He does not wait for men to regenerate their own characters, and then consent to give them a welcome home. He himself effects the regeneration. It was God’s thought to send his Son to be the Savior of the world. This Divine action springs (1) from God’s mercy; (2) from his jealousy for his holy Name. God is most glorified in saving his people. Righteousness is most honored not by the punishment of sin, but by the cure of it. 2. On condition of confession. "And they shall take upon them their shame, and all their trespass which they have committed against me." The restored Jews will own the guilt of the sin that drove them into captivity. Thus the chastisement will produce its bitter but wholesome fruit. God only forgives sin on condition of man’s confession (1 John 1:9). When the penitent takes the shame of his sin God removes the guilt of it. III. THE WHICH IT BRINGS. 1. Return to the old home and its privileges. The Jews came back to Palestine from their captivity. Redeemed man is restored to the true human inheritance which he has lost by sin. Science, art, literature, social and domestic life, etc; will be enjoyed at their best when men are regenerated in heart. The earth will never yield her choicest increase until the people of God inherit it. But with these secular advantages, and far above them, is restoration to the spiritual home—to the kingdom of heaven here, to the glory of heaven hereafter. 2. Peace and security. "When they dwell safely in their land, and none make them afraid." This suggests a striking contrast to the former position, when Israel was harassed by enemies on every side—not the least being those of their own household in the long feud between the northern and the southern kingdoms. That feud was now ended forever. Still, the subsequent time was scarcely one of solid security. We must look to the spiritual restoration for the perfect accomplishment of the happy vision. The redeemed people of God enjoy peace and safety. Christ said, "My peace I give unto you" (John 14:27). 3. Closer communion with God. Then they shall know God better than before, with the knowledge of experience, and enjoy the never-failing light of his countenance. This is the Christian’s highest privilege. The restored vision of God. This is a great; we may say the supreme and final, result of the restoration of Israel. While the people are eagerly craving a return to their farms and villages, with temporal prosperity, the prophet teaches them that, though these advantages are to be received in the good time coming, a better blessing wilt be the restored vision of God enjoyed by means of the pouring out of his Spirit upon the house of Israel. This is the best, the highest, the most spiritual, result of Christ’s redemption of the world. I. THE VISION OF GOD. God will no more hide his face. 1. The restoration of God’s favor. The averted countenance signifies disapproval. God hides his countenance when he refuses to hold communion with those of his creatures with whom he is angry. Therefore we are here reminded that sin leads to an action on God’s part—to his veiling his bright countenance. There m then a need, not only for man to be reconciled to God, but for God to change his grieved and wrathful attitude towards man. This is an essential element in the atonement, which is suggested by the word "propitiation" (Romans 3:25; 1 John 2:2). When God ceases to hide his countenance he looks favorably on his people. 2. The enjoyment of God’s presence. The favor of a king secures many privileges, and the favor of God the best privileges; but no gift of God can equal in value the enjoyment of his own presence To behold his countenance is to have the greatest of blessings. (1) God is our Father; to see him is to be at home. (2) He is the center of all light and truth; the vision of God is the highest knowledge. (3) He is supreme brightness and beauty; to behold God is to gaze on the "beatific vision." Heaven consists in the undimmed vision of God. 3. An eternal blessedness. God will not hide his face any more. The hiding was an abnormal thing. The words before us suggest the idea that it is natural for God to reveal himself, and that the hiding was something temporally superinduced by man’s sin. Not to know God is a monstrously defective experience. When the black cloud has been dispelled the sun will shine out in unwaning splendor. There is no fading of the glory of heaven. The blessedness of God’s restored people is eternal. II. THE THAT THE VISION OF GOD. This vision has been lost, and God now promises a restoration of it, indicating the means by which the happy result will be brought to pass. It is because God has poured out his Spirit upon the house of Israel. Revelation is a result of inspiration. This is the process in prophecy. God reveals his will through prophets, i.e. by means of inspired men. Here we see that the spiritual revelation of the saint, who may learn no new truth, but who is brought into the enjoyment of the favor of God and into communion with him, is also a result of inspiration. 1. Christ’s redemption leads to a bestowal of the Spirit of God. John the Baptist promised that he who came after him would baptize with the Holy Ghost (Matthew 3:11). Christ promised the Spirit as "the Comforter" (John 14:16, John 14:17). Pentecost followed the crucifixion and resurrection of Christ. Christ has ascended up on high to give gifts unto men; and the best of his gifts, the gift that includes all others, is that of the Holy Spirit. 2. The bestowal of the Spirit of God unveils the countenance of God. (1) It purges men’s hearts of the thick film of doubt and earthly-mindedness that hides the vision of God. (2) It puts men into right relations with God, so that he can manifest his grace to them. (3) It directly opens the eyes of the soul to see the truth of God. (4) It is itself a communing Spirit communicating God to us. BY J.R. THOMSON Ezekiel 39:7 The Lord’s care for His own Name. In several passages of his prophecies, Ezekiel lays stress upon the honor shown to the Name of Jehovah. He does this especially in connection with the predictions of Israel’s deliverance, and of the defeat and humiliation of the foes of Israel and of God. The idiom is a Hebrew one, and deserves attention; while the broad moral lessons conveyed are of a nature to strengthen our faith in the providential government of God. I. WHAT IS GOD’S NAME? An examination of the passages in Old Testament Scripture in which the expression occurs will convince the student that by the Name we are to understand the attributes and the character of God. It is generally held that the name Jehovah signifies the self-existing Being; and it might be argued that all Divine perfections are involved in and may be developed from the very definition. But it will be found that when "the Name" of God is used, as in this passage, it calls attention to these two attributes of Deity. 1. He is righteous in his judgments. 2. He is faithful to his promises. II. AMONG WHOM WOULD GOD MAKE HIS NAME KNOWN? To whom would he have his attributes and the characteristics of his moral government revealed with clearness and unmistakable power? The text gives an explicit answer to this question. 1. Among the Hebrews: "In the midst of my people Israel." These, his people, had been prone to forget or to misunderstand his Name, and needed that their attention should be recalled to the revelation which Jehovah had given of himself. 2. Among the heathen: "The heathen shall know that I am the Lord, the Holy One in Israel." In this case it was not a revival of knowledge that had lapsed or grown dim; it was a fresh communication. Those who had trusted in their false gods should have their foolish confidence shaken; those who had thought lightly of Jehovah should learn to revere his power, and (better still) should learn to contemplate the moral attributes of the Supreme Power, and thus receive a special illumination, which might be for their spiritual good. III. HOW WOULD GOD EFFECT THIS END, AND MAKE HIS NAME KNOWN? 1. By delivering his people. The dangers threatening Israel were great, and their foes were formidable. All the more marvelous was the interposition wrought upon their behalf. The Name of God, as the great Deliverer, was manifested and glorified by the experience of the rescued and saved. 2. By destroying the enemies of his people. In this manner the fame of the Most High, the God of hosts, was spread abroad, so that distant nations were impressed by the revelation of his power, by the proof of his universal sway. . The preacher and teacher of religion should never lose sight of the fact that his one great aim is the honor and exaltation of the Name of God. This is often utterly misrepresented, either through the childishness or the malice of the enemies of religion, and it is affirmed to involve an unworthy conception of the Deity, as though in vanity God delighted in the adulations of men. This is anthropomorphism indeed. The Name of God is truth, righteousness, holiness, and love. To manifest and extol his Name is to display the supremacy of his glorious attributes. And than this man can have no higher object at which to aim. If man’s chief end is to glorify God, if human life does not find its law and its aim in itself, then it is evident that the exaltation of the Divine Name is a worthy and most noble end for the Christian man, and for the Christian minister, to set before him.—T. Ezekiel 39:10 The spoiler spoiled. There is something very picturesque and impressive in this prediction. The foes of Israel, under the leadership of Gog, are represented as defeated, scattered, and slain. Their bodies are strewn over the soil which they came in their haughty self-confidence to conquer and to possess. The dwellers in the cities of Israel are depicted as going out upon the plains to gather the weapons of war—the shields, the bows, and the spears—which lie upon the ground where the mighty have fallen, and as collecting them that they may use them as fuel. The Israelites spare their own forests, and use the weapons of their enemies in place of the firewood they have been accustomed to cut. Thus for seven years their necessities in this respect are supplied! The spoiler is spoiled, and those who robbed them are robbed in turn. This poetical hyperbole sets forth the utter confusion of the enemies of God’s people, and the signal and complete character of Jehovah’s interposition and delivering power and mercy. It is impossible to confine such statements as these to any event which has ever happened or ever will happen in any particular time or place. They enunciate a principle of world-wide and lasting application. Sin is the great spoiler that has entered into the world with the view of robbing and mining mankind, and Christ is the great Deliverer, who spoils the spoiler, leads captivity captive, and rescues from the threatened destruction. I. THIS FACT IS TO HUMAN AND . II. THIS FACT IS AN OF A DIVINE THAT THE BATTLE. IS NOT TO THE STRONG, III. THIS FACT IS A PROOF OF GOD’S CARE AND FOR HIS OWN. IV. AND OF GOD’S AND CONTROL. V. THIS FACT IS AN EARNEST OF FINAL AND AND VICTORY FOR THOSE WHOM GOD AND REDEEMS. . In preaching the gospel of Christ, stress should be laid upon the Lord’s power, as well as upon his love. Christ, in his resurrection, was proved to be "the Son of God with power." The same might which was then manifested is ever exercised for the protection and preservation of all sincere Christians. They who adhere faithfully to the Savior need to be encouraged by the assurance that Omnipotence is upon their side. Enemies and opposition they may have to encounter; but the Lord will deliver their foes into their hands. They shall be more than conquerors through him that loved them. There is therefore no ground for fear or for depression. The Lord shall fight for them, and they shall hold their peace. In returning and in rest they shall be saved. They shall pass through victory to rest.—T. The Divine reason for Israel’s captivity. Israel is in prophecy the representative of mankind, of the "new humanity" that God has redeemed to himself and appointed to everlasting life. In every dispensation, in all God’s dealings with men, there has been the manifestation of wisdom. Nothing that God has done has been done without a purpose, an intention. Faith convinces us of this. And Scripture sometimes, as in this passage, gives us an insight into the Divine counsels, and points out to us the particular reasons by which the action of Eternal Wisdom has been actuated in the treatment which we have received, especially in so far as we have sinned against God and done wickedly. I. THE FACT OF ISRAEL’S SIN. Various terms are employed to set this forth: "iniquity," "trespass," "uncleanness," "transgression." By these various terms the Lord, speaking by his prophet, denotes our attitude in respect to God, in respect to moral law, in respect to the ideal of perfect human conduct. Nationally and individually, Israel transgressed and sinned. II. THE DIVINE WITH ISRAEL. The Lord expresses this by a remarkable idiom: "I hid my face from them." The metaphor is simple. As favor is denoted by an open, radiant, smiling countenance, so the veiling or averting of the face which is clouded with a frown denotes censure and dissatisfaction. Making proper allowance for the imperfections of human speech, and the impossibility of using adequate language when referring to the Supreme, we may assuredly say that there is nothing in this representation derogatory to God. It is no infirmity, but a perfection of our Divine Ruler, that he is not indifferent to the moral conduct of his subjects. He is angry with the’ wicked every day. He cannot look upon sin. III. ISRAEL’S ENEMIES THE OF DIVINE . "I gave them into the hands of their adversaries;" "According to their transgressions did I unto them." There were many forms of chastisement from which Israel suffered. This was perhaps the sorest. David entreated the Lord that, whatever might happen to him, he might not be delivered into the hands of his enemies. It was an enfeebling and an humiliating form of chastisement which God’s people were called upon to endure The attacks of the foe may not have been in themselves justifiable, but the Ruler of nations (as is shown nowhere more effectively than in this book) employs instruments to fulfill his purposes that are animated by no desire for justice and for the kingdom of God. The surrounding nations were employed as the scourge by which the culprits were chastised. IV. ISRAEL’S AS . It is remarkable that the chosen people of Jehovah, whose nationality was cradled (so to speak) in the bondage of Egypt, were called upon, centuries afterwards, to endure the hitter humiliation of exile and captivity in the East. They "went into captivity for their iniquity." Punishment is thus declared to be a characteristic of Divine government when dealing with the sinful and rebellious. There were certain ends answered by the special form which Israel’s punishment and humiliation assumed; it is well known that, when the people returned, they returned free from the taint of idolatry and from all temptation to return to the heathen practices into which they had been misled. Still, it was punishment which they endured—punishment for past offences, as well as correction with a view to future Obedience and subjection. They learned by bitter experience that "the way of transgressors is hard."—T. Israel’s restoration a proof of Divine mercy. The reader of this passage cannot but be impressed with the conviction that it has reference, not only to Israel, but to the redeemed race of man. His interest in it is not merely historical; it is personal and moral. There is a largeness, a fullness, in the promises given, which can scarcely be exhausted by the immediate reference to the return from the Oriental captivity. I. AND ARE WROUGHT BY THE SAME POWER THAT DECREED . "He that scattereth Israel shall gather." The Father who smites has pity; and he who wounds is he also who heals. The righteous Ruler and Judge who visits transgression with penalties proves himself to be the God to whom belong forgivenesses. He is not indifferent to sin; yet he delights in mercy. Men are wont to picture to themselves a Deity all wrath or all benignity. But revelation shows us, in that Supreme Being who hates sin and who corrects the sinner, "the Savior of all men, specially of them that believe." II. , AND , ARE ASSURED TO THE . To Israel the promise was given that they should, upon their return, dwell safely in their land, and none should make them afraid. We know that this promise was only partially realized, and that it must accordingly, so far as it refers to Israel, be considered as comparative; the people enjoyed a measure of security and peace beyond what they had experienced or could expect to experience. It is right to regard prosperity and all external blessings as the gift of God s goodness. And whether enjoyed now in this Christian dispensation or in the period of millennial happiness to which the Church looks forward, it must ever be considered as the gift of Divine bounty and the expression of Divine love. III. ARE AS THE OF GOD’S FAVOR TO THE . 1. These blessings are conveyed by the outpouring of the Spirit of God. It is impossible to do other than refer this event to the Day of Pentecost, and to the dispensation of the Spirit which was then inaugurated. Other prophets concurred with Ezekiel in this prediction; and Peter authoritatively recognized the fulfillment of such prophetic words in the bestowal of the promise of the Father, and in that effusion which commenced at Pentecost, but which has never ceased. 2. These blessings are equivalent to the manifestation of the Divine favor. The Lord’s promise was no more to hide his face from his restored ones. We know that Israel passed through many afflictions subsequently to the restoration; and that, on account of the rejection of the Messiah, Israel was condemned to endure Divine displeasure. We are therefore constrained to refer this promise to the accepted people of God, to whom is no con-detonation, and who walk in the light of his countenance. 3. These blessings are the occasion of the acknowledgment and of the hallowing of the Lord’s Name. As is ever the ease, God is himself made the End of all. All things are of him and to him. IV. FOR GOOD IS TO BE UPON THE NATIONS. In former times Israel was a lesson for the world, as is the Church of Christ in these latter days. In the favor shown to God’s people, his Divine hand is recognized. He is glorified both by the affliction and by the elevation of his own. All nations and all ages are summoned to behold the work of the Lord, to submit to his power and to adore his wisdom. His treatment of his own people does not end with them; it is designed for the instruction and for the highest benefit of mankind. There shall thus be made known by the Church the manifold wisdom of God.—T. BY J.D. DAVIES Ezekiel 39:1-21 The terrible doom of rebels. We may regard it as certain that this prophecy has in view the final conflict between good and evil in this world. Already, in the preceding prophecies, Ezekiel has been portraying the prosperous times of Messiah’s reign; and now he has a vision of an age still more remote, when shall come the final clash of arms between God and a rebel world. We may take it that Satan, or Apollyon, will be the real leader in this final onset. All the forces of infidelity, and superstition, and v?, and earthly pomp, and carnal force will be led against the kingdom of Emmanuel. The conflict will be terrible, and defeat of the world-power will be complete and irreparable. The description of Ezekiel is most vivid and impressive. It was thrown in this parabolic form in order to meet the exigencies of that particular age. I. MARTIAL IS GOD’S SNARE FOR . When a man resists every friendly counsel of God, God allows him to pursue his own way, and removes even the restraints which before impeded his ruin. In a similar way he deals with kings and with nations. "Ephraim is joined to his idols: let him alone!" Thus God dealt with Pharaoh. In the first stages of Moses’ intercourse with Pharaoh, we read, "And Pharaoh hardened his heart." But as the negotiation proceeded, and the proud king grew more obstinate, we read, "The Lord hardened Pharaoh’s heart." It is true that "God tempteth no man," that is, allures no man into sin. Yet, by taking out of the way former barriers or ceasing to remonstrate, God helps on the final catastrophe. There is no advantage in prolonging the crisis. There is great disadvantage. Give a bad man full scope for his vile passions, and he soon rushes into the pit of ruin. In this way God purposes to deal with Gog: "Thus saith the Lord God; Behold, I am against thee." Nevertheless, God continues to say, "I will cause thee to come up and will bring thee upon the mountains of Israel." Worldly success is only a covered snare. II. HUMAN WEAPONS ARE AGAINST GOD’S KINGDOM. "I will smite thy bow out of thy left hand, and will cause thine arrows to fall out of thy right hand." Neither material instruments of assault nor human violence of any kind can injure the kingdom of Christ. That kingdom is spiritual, and has its foundations in the spiritual natures of men, so that ordinary weapons of war are pointless. The Jewish rulers imagined that they had uprooted the cause of Jesus when they nailed him with iron spikes to the tree; but three days later they discovered how powerless they were, and how deathless his kingdom was. If falsehood shall prove itself mightier than truth; if rebellion shall show itself mightier than loyalty; if wrong can develop a greater power than right;—then, and then alone, will God’s kingdom succumb. In this great contest weapons must be suitable, or they will break in the warrior’s hand and leave him dismayed and defeated. III. WAR INTO . "The shields and bucklers, the bows and arrows, the handstaves and the spears," served as household fuel for seven years. The period mentioned is intended to denote a sacred completeness. Not once merely, but often, the weapons of infidelity have been changed into instruments of righteousness. The devil’s artillery has been turned against himself. Lord Lyttelton and Mr. West undertook to explode Christianity, and sat down to prepare their weapons; but they came from the armory with a splendid defense of the Christian faith. Saul of Tarsus set out on his journey to assail the infant Church; but on the way he changed sides, and sharpened all his weapons for the defense of the gospel. The death-bed of Voltaire was enough to drive all his followers into the ranks of King Jesus. Tom Paine’s writings were so coarse and scurrilous that present-day infidels am put to shame by them. The faggots of martyr-fires have kindled a light which has led many into heaven. IV. GOD’S FOES ARE DOOMED TO A . The prophet’s delineation of the overthrow of proud antagonists is graphic and harrowing. The keen sword of death is used with terrific force. The numbers of the dead become a peril to health and to life. A considerable valley is set apart as a necropolis. Seven months, i.e. a whole cycle of time, is required for the sickening work of sepulture. So terrible and. complete is the carnage that the whole population of the land employs itself in burying the dead. Not a single soldier among the foe survives to tell to posterity the tale of woe. It is an unsparing slaughter. Thus shall perish all who refuse to serve their Maker and to work righteousness. Obedience is life; rebellion is death—death without alleviation. V. BASEST IS ADDED TO . With the eye of a prophet Ezekiel foresees the contempt and dishonor in store for the slain. Their dead bodies shall become a banquet for the brutes. Birds of prey shall feed upon human flesh. Wild beasts from the forest shall quench their thirst in the blood of warrior-kings. The doom, though severe, is equitable. These slaves of wickedness—braggarts it crime—had degenerated to a level lower than the beasts of the field, and lower than the beasts shall be their final portion. As men fear dishonor more than they fear death, so, with thoughtful kindness, God would deter them from sin by the prospect of coming shame. VI. GOD’S SHALL BE . "That they may cleanse the land." Whatever measures are required to purge God’s universe from sin, these measures shall, sooner or later, be employed. Our God has transcendent patience with men; but no advantage can accrue to an undue prolonging of probation. When measures of restoration to virtue have been well tried, then the earth shall be swept of its impurities with the besom of death. The God of holiness will not allow his house to be defiled forever. The evil of sin shall cease. God shall be "all in all." The final triumph of God is certain. As surely as this globe was created this globe shall be purified. The same voice that said, "Let there be light," has said also, "There shall be no more death." To the eye of the inspired prophet this grand terminus of evil was visible. "It is done! saith the Lord God;" and Gods promise is as sure as its performance.—D. God’s revelation of himself a fount of blessing. Ignorance of God and strength of animal appetite are the two primal founts of ungodliness. Animal appetite is, in order of time, the first source of vice; but as the understanding opens to receive knowledge, this source of evil may be checked. To this end God deigns to make himself known. A clear vision of God is a strong antidote to evil propensity. Faith in God is the great regenerative principle. Therefore, through the procession of the ages, God has been revealing his qualities and excellences to our race. From this passage we learn— I. THAT GOD REVEALS HIMSELF AS THE ACTIVE RULER IN HUMAN AFFAIRS. Such men in Chaldea as had faith in their idols would attribute the prosperity of their kingdom and their success in war to the power of their deities. Others, and probably the larger portion, would conclude that military fortunes were matters of chance, and that the gods took little, if any, interest in the affairs of men. Human industry, sagacity, and courage,—these seemed then, as now, the main factors in success. The general impression was that the gods lived in remote serenity, sublimely indifferent to the needs and strifes of men. Unbelief, violence, and stoicism followed. Our God took pains to dispel this mistake. The living God takes a Fatherly interest in every man—in his personal, domestic, and national concerns. Not a hair of his head can be touched without the cognizance of God. He administers joy and sorrow, success and disappointment, with judicious care. The God of heaven manifests a friendly activity in all human affairs, as great as if this globe were the sole object of his care. "In all our afflictions he is afflicted." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The magnificent temple-vision, as it is usually styled, a description of which forms the closing section of this book (Ezekiel 40-48.), was the last extended" word" communicated to the prophet, and was given him in the five and twentieth year of the Captivity, i.e. about B.C. 575. Two years later he received a brief revelation concerning Egypt, which, in compiling his volume, he incorporated with the other prophecies relating to the same subject (Ezekiel 29:17-21). Of the present oracle as a whole the significance will be best understood when its several parts have been examined in detail. Meanwhile it may suffice to note that it manifestly connects itself with the promise in Ezekiel 37:27, Ezekiel 37:28, and forms an appropriate conclusion to the series of consolatory predictions which the prophet began to utter when tidings came to him that the city was smitten (Ezekiel 33:22, Ezekiel 33:28). Having set forth the moral and spiritual conditions upon which alone restoration was possible for Israel (Ezekiel 33:24 -34.), announced the destruction of all Israel’s ancient enemies, of whom Edom was the standing type (Ezekiel 35:1-15.), foretold the dawning of a better day for Israel (Ezekiel 36:1-38.), when she should be resuscitated, reunited, and re-established in her old land, with Jehovah’s sanctuary in its midst (Ezekiel 37:1-28.), and predicted the utter and final overthrow of all future combinations of hostile powers against her (Ezekiel 38:1-23; Ezekiel 39:1-29.), the prophet proceeds to develop the thought to which he has already alluded, that of Israel’s re-establishment in Canaan, and to sketch an outline of the reorganized community or kingdom of God as that had been shown him in vision. His material he arranges in three main divisions, speaking first of a re-erected temple (Ezekiel 40-43.), next of a reorganized worship (Ezekiel 44-46.), and lastly of a redistributed territory (Ezekiel 47:1-23; Ezekiel 48:1-35.). That Ezekiel, sorrowing over the first Israel’s glories which had vanished with the fall of Jerusalem and the burning of her temple, and filled with eager anticipations of the golden era which was then beginning to loom up before him in ever fairer proportions and brighter colors—that Ezekiel himself may have inwardly believed or hoped the picture he was then placing on his canvas would be ultimately realized upon the old soil, is by no means improbable; that the Holy Spirit, the real Author of the temple-vision, was drafting for the new Israel, soon to arise from the ashes of the old, a fresh religious and political constitution, which could not be satisfied with any merely local, temporal, and material realization, such as might be given to it in Palestine on the close of the exile, but reached out to something larger, broader, and more spiritual, even to the Israel of Messianic times, i.e. to the Church of God in Christian ages;—that the Holy Spirit had some such design is at least an idea which one might be pardoned for enter-raining. (For the different views which have been held as to the proper interpretation of this vision, see note at the end of Eze 48:1-35.) Ezekiel 40:1-4 The introduction to the vision. Ezekiel 40:1 In the five and twentieth year of our captivity; i.e. in B.C. 575, assuming Jehoiakin’s deportation to have taken place B.C. 600, i.e. in the fiftieth year of the prophet’s age, in the twenty-fifth of his prophetic calling, and in the fourteenth after the fall of Jerusalem. As the last note of time was the twelfth year (Ezekiel 32:17), it may be assumed the interval was largely occupied in receiving and delivering the prophecies that fall between those dates, though it is more than likely a period of silence preceded the vision of which this last section of the book preserves an account. If not the last of the prophet’s utterances (see Ezekiel 29:17), it was beyond question the grandest and most momentous. Accordingly, the prophet notes with his customary exactness that the vision came to him in the beginning of the year, which Hitzig, whom Dr. Currey, in the ’Speaker’s Commentary’ follows, believes to have been a jubilee year, which began on the tenth day of the seventh month. As, however, the practice of commencing the year with this month was not introduced among the Jews till after the exile, and as Ezekiel everywhere follows the purely Mosaic arrangement of the year, the presumption is that the beginning of the year here alluded to was the month Abib, and that the tenth day of the month was the day on which the Torah enjoined the selection of a lamb for the Passover. Indeed, the two clauses in Ezekiel read like an abbreviation of the Mosaic statute (Exodus 12:2, Exodus 12:3)—a circumstance sufficiently striking and probably significant, though emphasis should not, with Hengstenberg, be laid upon the fact that every word in Ezekiel’s copy is found in the Exodus original. On that day, which was the anniversary of the beginning of a merciful deliverance to Israel in Egypt, of the initial step in a gracious process of transforming Pharaoh’s captives into a nation,—on that day (for emphasis the selfsame day, as in Ezekiel 24:2), the prophet’s soul was rapt into an ecstasy (see on Ezekiel 1:3), in which he seemed to be transported thither, i.e. towards the smitten city, and a disclosure made to him concerning that new community which Jehovah was about to form out of old Israel. Ezekiel 40:2 In the visions of God; i.e. in the clairvoyant state which had been superinduced upon him by the hand of God, and in which he became conscious both of bodily sensations and mental perceptions transcending those that were possible to him in his natural condition. Upon a very high mountain (comp. Matthew 4:8; Luke 4:5). Schroder stands alone in taking אֶל as "beside" rather than "upon," other interpreters considering that אֶל has here the force of עַל, as in Ezekiel 18:6, and Ezekiel 31:12. That this mountain, though resembling the temple hill in Jerusalem, was not that in reality, but "the mountain of the Lord’s house" of Messianic times (see on Ezekiel 43:12; and comp. Ezekiel 17:22, Ezekiel 17:23; Ezekiel 20:40; Isaiah 2:2; Micah 4:6), may be inferred from its greater altitude than that of either Moriah or Zion, which pointed obviously to the loftier spiritual elevation of the new Jerusalem. As the frame of a city on the south. What Ezekiel beheld was not "beside" or "by" (Authorized Version), but "on" the mountain, and was not, as Havernick, Ewald, and Kliefoth suppose, the new city of Jerusalem, though this might with a fair measure of accuracy be described as lying south of Moriah on which the temple stood, but the temple itself, which, with its walls and gates, chambers and courts, rose majestically before the prophet’s view, with all the magnificence, and indeed (as the particle כִי. indicates), with the external appearance of a city. That the prophet should speak of it as "on the south" receives sufficient explanation from the circumstance that he himself came from the north, and had it always before him in a southerly direction. The idea is correctly enough expressed by the ἀπέναντι of the LXX; which signifies "over against" to one coming from the north. Ezekiel 40:3 The word "thither" carries the thought back to Ezekiel 40:1. When the prophet had been brought into the land of Israel, to the mountain and to the building, he perceived a man, whoso appearance was like the appearance of brass, or, according to the LXX; "shining or polished brass," χαλκοῦστίλβοντος, as in Ezekiel 1:7—a description recalling those of the likeness of Jehovah in Ezekiel 1:26, Ezekiel 1:27, of the angel who appeared to Daniel (Daniel 10:6), and of the glorified Christ (Revelation 1:15), and suggesting ideas of strength, beauty, and durability. In his hand he carried a line of flax and a measuring-reed (kaneh hammidah, or "reed of measuring," reed having been the customary material out of which such rods were made; compare the Assyrian for a measuring-reed qanu, the Greek κανών, and the Latin canna). Possibly he carried these as "emblems of building activity" (Hengstenberg), and because "he had many and different things to measure" (Kliefoth); but most likely the line was meant to measure large dimensions (comp. Ezekiel 47:3) and such as could not be taken by a straight stick, as e.g. the girth of pillars, and the rod to measure smaller dimensions, like those of the gates and walls of the temple. Hitzig’s conjecture, that the line was linen because the place to be measured was the sanctuary, whose priests were obliged to clothe themselves in linen, Kliefoth rightly pronounces artificial and inaccurate, since the line was made, not of manufactured flax, or linen, but of the raw material. That the "man" was Jehovah or the Angel of the Presence (comp. Ezekiel 9:2) the analogy of Amo 8:7, Amos 8:8 and the statement of Ezekiel in Ezekiel 44:2, Ezekiel 44:5 would seem to suggest; only it is not certain in the last of these passages that the speaker was "the man" and not rather "the God of Israel," who had already taken possession of the house (see Ezekiel 43:2), and whose voice is once at least distinguished from that of the man (see Ezekiel 43:6). Accordingly, Kliefoth, Smend, and others identify the "man" with the ordinary angelus interpres (cf. Revelation 21:9). The gate in which he stood "waiting for the new comer" was manifestly the north gate, since Ezekiel came from the north, though Havernick and Smend put in a plea for the east gate, on the grounds that it was the principal entrance to the sanctuary, and the distance between it and the north gate, five hundred cubits, was too great to be passed over so slightly as in verse 6. Ezekiel 40:4 The threefold summons addressed to the prophet (comp. Ezekiel 44:5) intimated the importance of the communication about to be made, and reminded him of the necessity of giving it the closest attention in order to be able to impart it to the people (comp. Ezekiel 43:10, Ezekiel 43:11). Ezekiel 40:5-27 The outer court, with its gates and chambers: (1) the enclosing wall (Ezekiel 40:5); (2) the east gate (Ezekiel 40:5-16); (3) the outer court (Ezekiel 40:17-19); (4) the north gale (Ezekiel 40:20-23); (5) the south gate (Ezekiel 40:24-27). Ezekiel 40:5 The enclosing wall. And behold a wall on the outside of the house round about. The "house"—הַבַּיִת with the article—was the temple as the dwelling-place of Jehovah; only not the temple proper, but the whole complex structure. The "wall" belonged to the outer court; that of the inner court being afterwards mentioned (Ezekiel 42:7). In having a "wall round about" Jehovah’s sanctuary resembled both Greek and Babylonian shrines (see Herod; 1.18; ’ Records of the Past,’ vol. 5.126), but differed from both the tabernacle, which had none, and from the Solomonic temple, whose "wall" formed no essential part of the sacred structure, but was more or less of arbitrary erection on the part of Solomon and later kings. Here, however, the wall constituted an integral portion of the whole; and was designed, like that in Ezekiel 42:20, "to make a separation between the sanctuary and the profane place," as the Greeks distinguished between the βέβηλον and the ἱερόν (see Thucyd; 4.95). Its breadth and height were the same (comp. Revelation 21:16)—one reed, of six cubits by the cubit and an hand-breadth; that is to say, each cubit measured an ordinary cubit and a hand-breadth (comp. Ezekiel 43:13). Hengstenberg suggests that the greater cubit of Ezekiel was borrowed from the Chaldeans; and certainly Herodotus speaks of a royal cubit in Babylon which was three finger-breadths longer than the ordinary measure, while in Egypt also two such cubits of varying lengths were current; "from which it might be supposed," says Smend, "that the same thing held good for Asia Minor." Still, the hypothesis is likelier that the cubit in question was the old Mosaic cubit—the cubit of a man (Deuteronomy 2:11), equal to the length of the forearm from the elbow to the end of the longest finger—which was employed in the building of the Solomonic temple (2 Chronicles 3:3). Assuming the cubit to have been eighteen inches, the height and breadth of the wall would be nine feet—no great elevation, and presenting a striking contrast to the colossal proportions of city walls in Babylon and in Greece (see Herod; 1.170; ’ Records of the Past,’ vol. 5.127, 1st series), and even of the walls of the first temple in Jerusalem (see Josephus, ’Wars,’ 5.1); but in this, perhaps, lay a special significance, since, as the city-like temple stood in no need of walls and bulwarks for defense, the lowness of its walls would permit it the more easily to be seen, would, in fact, make it a conspicuous object to all who might approach it for worship. Ezekiel 40:6 The east gate. The gate which looketh toward the east; literally, whose face was toward the east. That this was not the gate in which the angel had been first observed standing seems implied in the statement that he came to it. That he began with it is satisfactorily accounted for by remembering that the east gate was the principal entrance, and stood directly in front of the porch of the temple proper. The same reasons will explain the fullness of description accorded to it rather than to the others. It was ascended by stairs, or steps, of which the number seven is omitted, though it is mentioned in connection with the north (Ezekiel 40:22) and south (Ezekiel 40:26) gates. "The significance was obvious," writes Plumptre. "Men must ascend in heart and mind as they enter the sanctuary, and the seven steps represented the completeness at last of that ascension." The steps lay outside the wall, and at their head had a threshold (סַף, properly an "expansion," or "spreading out") one reed broad, i.e. measuring inwards from east to west, the thickness of the wall. Its extension from south to north, afterwards stated, was ten cubits, or fifteen feet (Ezekiel 40:11). The last clause, improperly rendered, and the other threshold (Authorized and Revised Versions), or "the back threshold" (Ewald), of the gate which was one reed, should be translated, even one threshold, or the first threshold, as distinguished from the second, to be afterwards specified (Ezekiel 40:7); comp. Genesis 1:5, "the first (one) day." Ezekiel 40:7 And every little chamber. Proceeding inward beneath a covered porch, the exact width of the gate and threshold, i.e. ten cubits, the prophet’s guide, after having passed the threshold, conducted him to a series of lodges, תָּאִיִם, or "guard-chambers," six in number, three on each side (Ezekiel 40:10), one reed or six cubits square, roofed (Ezekiel 40:11), and separated from each other by a space of five cubits square, open overhead and closed towards the north or south as the case might be by a side wall. These "lodges," or "cells," were intended for the Levite sentinels who kept guard over the house. Beyond the cells stretched the threshold of the gate by the porch (Hebrew, אוּלָם; the LXX; αἰλάμ: Vulgate, vestibulum, "a portico") of the gate within; literally, from the house; i.e. the gate fronting one coming from the temple, hence the gate looking "towards the house." מֵהַבַּיִת, "from the house," does not qualify the threshold as if to indicate that this was an interior threshold in contrast to the former, or exterior, but "the gate," its intention being to state that the porch in front of which extended the second "threshold" was the vestibule or portico before the gate which conducted inwards towards the temple, or on which one first stepped on his way from the temple. Ezekiel 40:8, Ezekiel 40:9 The divergent measurements of this porch, which are given in these verses, led the LXX. and the Vulgate to reject Ezekiel 40:8 as spurious, and it is certainly wanting in some Hebrew manuscripts. Hitzig, Ewald, and Smend have accordingly expunged it from the text—an altogether unnecessary proceeding. The seeming discrepancy may be removed by supposing either, with Kliefoth, that Ezekiel 40:8 furnishes the measurement of the porch from east to west, and Ezekiel 40:9 its measurement from north to south, with the measurements in addition of the posts (אֵלִים, from אַיִל, "a ram," hence anything curved or twisted), i.e. pillars or jambs; or, with Keil, that Ezekiel 40:8 states the depth from east to west, and Ezekiel 40:9 the length from north to south. The "posts," which were sixty cubits high (Ezekiel 40:14), were two cubits square at the base. Ezekiel 40:10 Having reached the furthest limit westward, the guide retraces his steps backward in an easterly direction, noting that on the side of the covered way opposite to that already examined the same arrangements existed as to "lodges" and "posts," the latter of which (אֵילִים) are here first mentioned in connection with the guardrooms, and must be understood as signifying pillars or jambs in front of the walls. Their measurements, which were equal, were probably as in Ezekiel 40:9, two cubits square. Ezekiel 40:11 The breadth of the entry (literally, opening) of the gate, ten cubits. Obviously this measurement was taken from north to south of the gate-entrance (Ezekiel 40:6), and represented the whole breadth of the doorway and the threshold, or one-fifth of the entire length of the gate-building. The second portion of the verse, the length of the gate thirteen cubits, is explained by Bottcher, Hitzig, Havernick, Keil (with whom Plumptre agrees), as signifying the length of the covered way from the east entrance, since it is supposed the whole length of forty cubits (the length of the gate without the porch) would hardly be roofed in; so that assuming a similar covered way of thirteen cubits at the other end of the gate-building, as one came "from the house," there would be an open space, well, or uncovered courtyard, of fourteen cubits in length and six broad, enclosed on all sides by gate-buildings. The roofs extending from the east and west would be supported on the "posts" of the chambers mentioned in Ezekiel 40:10. Smend, however, infers, from the windows in the posts within the gate (Ezekiel 40:16), that the whole extent was roofed in, and accordingly can offer no explanation of the clause; Kliefoth and Schroder prefer to regard the thirteen cubits as the height of the gate, although the word translated "length" never elsewhere has this meaning. Ezekiel 40:12 The space also before the little chambers; more correctly, and a border before the ledges. Though the construction of this border, fence, or barrier (comp. Ezekiel 27:4; Ezekiel 43:13, Ezekiel 43:17; Exodus 19:12) is not described, its design most likely was to enable the guardsman, by stepping beyond his coil, to observe what was going on in the gate without either interrupting or being interrupted by the passengers. As the barrier projected one cubit on each side of the ten-cubit way, only eight cubits remained for persons going in or out. Ezekiel 40:13 The breadth of the gate from the roof of one little chamber or lodge to another, measuring from door to door, was five and twenty cubits, which were thus made up: 10 cubits of footway + 12 (2 x 6) cubits for the two guard-rooms + 3 (2 x say 1.5) cubits for the thickness of the two side walls = 25 cubits in all. According to Ezekiel 40:42, the length of a hewn stone was one cubit and a half. The doors from which the measurements were taken must have been in the side walls at the back of the guard- looms. Ezekiel 40:14 He made also posts. In using the verb "made" the prophet either went back in thought to the time when the man who then explained the building had fashioned it (Hengstenberg); or he employed the term in the sense of constituit, i.e. fixed or estimated, "inasmuch as such a height could not be measured from the bottom to the top with the measuring-red" (Keil). The "posts," the אֵילִים of Ezekiel 40:9, were sixty cubits high, and corresponded to the towers in modern churches. To the objection sometimes urged against what is called the "exaggerated" height of these columns, Kliefoth replies, "If it had been considered that our church towers have grown up out of gate-pillars, that one can see, not merely in Egyptian obelisks and Turkish minarets, but also in our own hollow factory chimneys, how upon a base of two cubits, square pillars of sixty cubits high can be erected, and that finally the talk is of a colossal building seen in vision, no critical difficulties would have been discovered in this statement as to height." The last clause, even unto the post of the court round about the gate, should read, and the court reached unto the post (אַיִל being used collectively), the gate being round about (Revised Version); or, the court round about the gate reached to the pillars (Keil); or, at the pillar the court was round about the gate (Kliefoth). The sense is, that the court lay round about the inner egress from the gate. The Authorized Version, with which Dr. Currey, in the ’Speaker’s Commentary,’ agrees, thinks of an inner hall between the porch of the gate and the two most western guard-chambers, round the sides of which the sixty-cubit columns stood. Ewald, following the corrupt text of the LXX; translates, "And the threshold of the outer vestibule twenty cubits, the gate court abutting on the chambers round about." Ezekiel 40:15 The whole length of the gate, from the outer entrance to the inner exit fifty cubits, was thus composed— 1. An outer threshold—6 cubits 2. Three guard-chambers, six cubits each—18 cubits 3. Two spaces between the chambers, five cubits each—10 cubits 4. An inner threshold—6 cubits 5. A porch before the gate—8 cubits 6. One post, or pillar—2 cubits Total—50 cubits Ezekiel 40:16 And there were narrow (Hebrew, closed) windows, probably of lattice-work, so fixed as to prevent either egress or ingress. That these "windows" (חַלּ וֹנוֹת, so called from being perforated) were intended to impart light to the gateway, either in whole or in part, is apparent, though it is difficult to form a clear idea of how they were situated. They were in the chambers, and in their posts and in the arches, or colonnades. In the chambers, or "lodges," they were most likely in the back walls, and in or near the posts, or pillars, belonging to the doors of these chambers, the clause, "and in their posts," being regarded as epexegetic of the preceding, and designed to furnish a more precise explanation of the particular part of the guard-room in which the windows were. Similar windows existed in the Solomonic temple (1 Kings 6:4). The "arches," or "colonnades" (אֵלַ מּיִת), were probably wall-projections on the sides of the chambers, to that light was admitted from three sides. Thus to one standing within, the whole gateway appeared studded round and round with windows. The description of the gate closes with the statement that upon each post were palm trees, which may signify either that the shaft was fashioned like a palm tree, as is sometimes seen in ancient buildings in the East (Dr. Currey, Plumptre) or that it was ornamented with representations of palm branches or palm trees (Keil, Ewald, Kliefoth). Hengstenberg’s idea, that "whole palms beside the pillars are meant," is favored by Smend, who cites, in addition to Ezekiel 40:26, Ezekiel 41:18, etc; and 1 Kings 6:29; 1 Kings 7:36. Ezekiel 40:18 See drawing, Inner and Outer Gates for Ezekiel’s Temple Legend for the Inner and Outer Gates. A, stair of seven steps. T, threshold of 6 x 10 cubits. C, chambers of 6 cubits square. S, spaces between the chambers. P, porch of gate, 6 x 5 cubits. O, outer wall, 6 x 6 cubits. W, wall of gate, 6 x 5 cubits. w, w, thickness of chamber wall, 1½ cubit. f, f, barriers or fence before chambers, 6 x 1 cubits. l, l, lines to which covering of way reached. E, gate pillars, 2 cubits square, 60 cubits high. H, F, walls of threshold and porch, 14 x 5 cubits. b, b, chambers for washing. c, c, tables for slaughtering. d, d, table for knives, etc. e, e, tables for flaying flesh. A’, stair of eight stairs Ezekiel 40:17-19 The outer court. Emerging from the doorway inwards, the prophet, accompanied by his celestial guide, stepped into the outward court, i.e. the area surrounding the temple buildings. There the first thing observed was that chambers and a pavement ran round the court. The chambers were cells, or rooms—לִשָׁכוֹת always signifying single rooms in a building (see Ezekiel 42:1; 1 Chronicles 9:26)—whose dimensions, exact sites, and uses are not specified, though, as they were thirty in number, it is probable they were arranged on the east, north, and south sides of the court, five upon each side of the gate, and standing somewhat apart from each other; that they were large enough to contain as many as thirty persons (see 1 Samuel 9:22; and comp. Jeremiah 35:2); and that they were designed for sacrificial meals and such-like purposes (see Ezekiel 44:1, etc.). In pre-exilic times such halls had been occupied by distinguished person s connected with the temple service (see Ezekiel 8:8-12; 2 Kings 23:11; Jeremiah 35:4, etc.; Jeremiah 36:10; Ezra 10:6). The pavement was a tessellated floor (comp. Esther 1:6; 2 Chronicles 7:3), which ran round the court and was named the lower pavement, to distinguish it from that laid in the inner court which stood at a higher elevation than the outer. As another note of position, it is stated to have been by the side (literally, shoulder) of the gates over against—or, answerable to (Revised Version)—the length of the gates. This can only mean that the breadth of the pavement was fifty cubits (the length of the gates, Ezekiel 40:15) less six cubits (the thickness of the wall, Ezekiel 40:5), or forty-four cubits, and that it ran along the inner length of the wall on either side of the gates. The breadth of the court from the forefront of the lower gate, i.e. from the inner end of the east gate or the edge of the pavement, unto the forefront of the inner court without was an hundred cubits. Whether the measurement was up to the wall of the inner court, within which, on this hypothesis, its gate must have wholly lain, or only up to the door of the inner court, which, on this understanding, must have projected beyond its wall, is obscure. The first interpretation derives support from the circumstance that the terminus ad quem of the measurement is said to have been, not the inner gate, but the inner court; while the second finds countenance in the use of the preposition מִחוּץ, which seems to indicate that the measuring proceeded from the western extremity of the outer gate to the eastern extremity of the inner gate, and appears to be confirmed by Ezekiel 40:23 and Ezekiel 40:27, as well as by the consideration that in this way the symmetry of the building would be better preserved than by making the outer gate project into the court and the inner gate lie wholly within the inner wall. In this way the hundred cubits marked the distance between the extremities of the gates, the whole breadth of the court being two hundred cubits, i.e. a hundred cubits between the gates, with two gates’ lengths of fifty cubits each added. The same measurements applied to the north gate, which the seer next approached. Ezekiel 40:20-23 The north gate. This was in all respects similar to that upon the east, though its description proceeds in the reverse order, beginning with the three "chambers," or lodges, on each side of the footway (Ezekiel 40:21), going on to the "posts," "arches," and "windows," and ending with the outside steps, seven in number (Ezekiel 40:22), which are here first mentioned in connection with the gates. Its dimensions were the same as those of the "first" gate, fifty cubits long and twenty-five cubits broad. It stood exactly in front of a corresponding gate into the inner court, and the distance between the two gates was, as before, a hundred cubits. Ezekiel 40:24-27 The south gate. Here again the same details recur as to the structure of the gate, its dimensions, and distance from the gate which led into the inner court. Ezekiel 40:28-47 The inner court, with its gates, chambers and slaughtering-tables: (1) the south gate (Ezekiel 40:28-31); (2) the cast gate (Ezekiel 40:32-34); (3) the north gate (Ezekiel 40:35-37); (4)the arrangements for sacrifice (Ezekiel 40:38-43); and (5) the chambers for the officiating priests (Ezekiel 40:44-47). Ezekiel 40:28-31 The south gate of the inner court. The construction and measurements of this corresponded with those of the gates in the outer court, with only two points of difference, viz. that it possessed a flight of eight steps instead of seven, and that the arches, or wall-projections, were toward the outer court. The difference in the number of the steps was doubtless of symbolic significance, and pointed not only to the higher sanctity in general which attached to the inner court, but to the truth that, as one approached the dwelling-place of Jehovah, an increasing measure and degree of holiness were demanded—what Plumptre styles "an ever-ascending sursum corda." The seven steps of the outer door added to the eight steps of this amount to fifteen, with which corresponds the number of the pilgrim-psalms, which are supposed to have been sung, one upon each step, by the choir of Levites as they ascended first into the outer and then into the inner court. The statement that the wall-projections were towards the outer court showed that, in walking through the inner gateway, one would reverse the order of the outer gate, i.e. would first pass through the porch, then cross the threshold to the guard-rooms, next step upon the second threshold, and finally enter the inner court. Ezekiel 40:32-34 The east gate of the inner court. The same resemblance to the outer gates are noted in connection with this doorway, and the same two points of distinction just commented on. Ezekiel 40:35-37 The north gate of the inner court. The same minute specification of the guard-rooms, the pillars, wall-projections, windows, steps, is again repeated, as if to show that all parts in this divinely fashioned edifice were of equal moment. Ezekiel 40:38-43 The arrangements for sacrifice. Three things demand attention—the cells for washing, the tables for slaughtering, and the hooks. Ezekiel 40:38 The chambers. As the verse explains, these were different from the guard-rooms in the gates (Ezekiel 40:7, Ezekiel 40:21) and the chambers on the pavement (Ezekiel 40:17), although the same Hebrew word is employed to designate the latter. The cells under consideration were expressly designed for washing "the inwards and the legs" of the victims brought for sacrifice (Le Ezekiel 1:9). Whether such a cell stood at each of the three gates, as the plural seems to indicate, although described only in connection with the north (Keil, Kliefoth, Plumptre), or merely at one gate, and that the north—because, according to the Law (Le Ezekiel 1:11; Ezekiel 6:1-14:18; Ezekiel 7:2), on the north side of the altar burnt, sin, and trespass offerings were to be killed (Havernick, Hengstenberg)—or the east, which is alluded to in vet, s. 39, 40 (Hitzig, Ewald, Smend), is controverted, though the former view seems the preferable, seeing that, according to Ezekiel 46:1, Ezekiel 46:2, the priests were to prepare burnt offerings and peace offerings for the prince at the posts of the east gate. The situation of the cells is stated to have been by (or, beside) the posts of (i.e. at) the gates (see on Ezekiel 46:14), but on which side of the gates, whether near the right or left pillar, no information is furnished. Keil and Kliefoth place those at the south and north gates on the west side; that at the east gate Keil locates on its north side, Kliefoth placing one in the side wall at each side of the gate. Ezekiel 40:39-42 The tables. These were twelve in number, of which eight were used for slaughtering purposes, i.e. either for slaying the sacrifices or for laying upon them the carcasses of the slaughtered victims; and the remaining four for depositing thereon the instruments employed in killing the animals. Of the eight, four stood within the porch of the gate, two on each side, and four without—two on the side as one goeth up to the entry of the north gate; rather, at the shoulder to one going up to the gate opening towards the north, i.e. on the outside of the porch north wall; and two on the other side or shoulder, i.e. on the outside of the porch south wall. This determines the gate in question to have been, not the north gate, as the Authorized Version has conjectured, but the east gate, whose side walls looked towards the north and south. The third quaternion of tables appears to have been planted at the steps, presumably two on’ each side, i.e. if with Kliefoth, Keil, and Schroder, לָעוֹלָה be translated "at the ascent," or "going up," i.e. at the staircase (comp. Ezekiel 40:26). If, however, with the Authorized and Revised Versions, Ewald, Hengstenberg, Smend, and others, לָעולָה be read "for the burnt offering," then the exact position of the tables is left undetermined, though in any case they must have been near the slaughtering-tables. As they were designed for heavy instruments, they were constructed of hewn stones a cubit and a half long, a cubit and a half broad, and one cubit high; from which it may be argued the eight previously mentioned were made of wood. Ezekiel 40:43 The hooks. The word שְׁפַתַּיִם occurs again only in Psalms 68:13, where it signifies "sheepfolds," or "stalls;" its older form (מִשְׁפְתַיִם) appearing in Genesis 49:14 and Judges 5:16. As this sense is unsuitable, recourse must be had to its derivation (from שָׁפַת, "to put, set, or fix"), which suggests as its import here either, as Ewald, Kliefoth, Hengstenberg, Havernick, and Smend, following the LXX. and Vulgate, prefer, "ledges," or "border guards," on the edge of the tables, to keep the instruments or flesh from falling off; or, as Kimchi, Gesenius, Furst, Keil, Schroder, and Plumptre, after the Chaldean paraphrast, explain, "pegs" fastened in the wall for hanging the slaughtered caresses before they were flayed. In favor of the first meaning stand the facts that the second clause of this verse speaks of" tables," not of "walls," and that the measure of the shephataim is one of breadth rather than of length; against it are the considerations that the dual form, shephataim, fits better to a forked peg than to a double border, and that the shephataim are stated to have been fastened "in the house" (ba-baith), which again suits the idea of a peg fastened in the outer wall of the porch, rather than of a border fixed upon a table. The last clause of this verse is rendered by Ewald, after the LXX; "and over the tables" (obviously those standing outside of the porch) "were covers to protect them from rain and from drought;" and it is conceivable that coverings might have been advantageous for both the wooden tables and the officiating priests; only the Hebrew must be changed before it can yield this rendering. Ezekiel 40:44-46 The chambers of the ringers According to Ezekiel 40:44, these, of which the number is not recorded, were situated in the inner court, outside of the inner gate, at the side of the north gate, and looked towards the south, one only being located at the side of the east gate with a prospect towards the north. Interpreted in this way, they cannot have been the same as the "priests’ chambers" mentioned in Ezekiel 40:45, Ezekiel 40:46, though these also looked in the same direction. The language, however, seems to indicate that they were the same, and on this hypothesis it is difficult to understand how they should be called "the chambers of the singers," and at the same time be assigned to the priests, "the keepers of the charge of the house" and "the keepers of the charge of the altar." Hengstenberg. Kliefoth, Schroder, and others hold that Ezekiel purposed to suggest that in the vision-temple before him the choral service was no longer to be left exclusively in the hands of the Levites as it had been in the Solomonic temple (1 Chronicles 6:33-47; 1 Chronicles 15:17; 2 Chronicles 20:19), but that the priests were to participate therein. Dr. Currey imagines the chambers may have been occupied in common by the singers and the priests when engaged on duty at the temple. The LXX. text reads, "And he led me unto the inner court, and behold two chambers in the inner court, one at the back of the gate which looks towards the north, and bearing towards the south, and one at the back of the gate which looks towards the south, and bearing towards the north;" and in accordance with this Rosenmüller, Hitzig, Ewald, Keil, and Smend propose sundry emendations on the Hebrew text. Since, however, it cannot be certified that the LXX. did not paraphrase or mistranslate the present rather than follow a different text, it is safer to abide by the renderings of the Authorized and Revised Versions. Yet one cannot help feeling that the LXX. translation has the merit of clearness and simplicity. Ezekiel 40:45 The priests, the keepers of the charge of the house. Under the Law the Levite families of Gershon, Kohath, and Merari had the charge of the tabernacle and all its belongings (Numbers 3:25, etc.); but of these Levites who kept the charge of the sanctuary, Eleazar the son of Aaron the priest had the oversight. Hence the priests alluded to by Ezekiel as the keepers of the charge of the house were most likely those who superintended the Levites in the execution of their tasks. Ezekiel 40:46 The keepers of the charge of the altar. These formed another body of priests, whose duties generally were to officiate in the temple-worship, and more specifically to sacrifice and burn incense upon the altars (Leviticus 1-6.). Under the Law the priests were all descendants of Aaron (Exodus 27:20, Exodus 27:21; Exodus 28:1-4; Exodus 29:9, Exodus 29:44; Exodus 40:15). By David these were divided into two classes—the sons of Eleazar, at the head of whom stood Zadok; and the sons of Ithamar, with Ahimelech as their chief (1 Chronicles 24:3). In the vision-temple the sons of Zadok among the sons of Levi have the sole right of drawing near to the Lord to minister unto him (see on Ezekiel 43:15). Ezekiel 40:47 He measured the court … and the altar. The dimensions of the former, the open space in front of the temple, alone are given—a hundred cubits long and a hundred cubits broad; those of the latter, which stood before the "house," and occupied the center of the square, are afterwards recorded (Ezekiel 43:13). The distance from north to south of the inner court being a hundred cubits, if to these be added twice two hundred cubits, the space between the outer court wall and that of the inner court, the result will give five hundred cubits as the breadth of the outer court, from north gate to south gate. Then as the length of the inner court was a hundred cubits, if to these be added first the hundred cubits lying before the inner court towards the east, secondly, the hundred cubits covered by the temple (Ezekiel 41:13, Ezekiel 41:14), and thirdly, the one hundred cubits which extended behind the temple (Ezekiel 41:13, Ezekiel 41:14), the total will amount to five hundred cubits for the length of the outer court from east to west. The outer court, therefore, like the inner, was a square. Ezekiel 40:48, Ezekiel 40:49 With these verses the following chapter ought to have commenced, as the seer now advances to a description of the house, or temple proper, as in 1 Kings 6:2, with its three parts—a porch (verses 48, 49), a holy place (Ezekiel 41:1), and a holy of holies (Ezekiel 41:4). Ezekiel 40:48 The porch, or vestibule, according to Keil, appears to have been entered by a folding door of two leaves, each three cubits broad, which were attached to two side pillars five cubits broad, and met in the middle, so that the whole breadth of the porch front was six cubits, or, including the posts, sixteen cubits. The measurements in Ezekiel 40:49 of the length of the porch (from east to west) twenty cubits, and the breadth (from north to south) eleven cubits, he harmonizes with this view by assuming that the pillars, which were five cubits bread in front, were only half that breadth in the inside, the side wall dividing it in two, so that, although to one entering the opening was only six cubits, the moment one stood in the interior it was 6 cubits + 2 x 2.5 cubits = 11 cubits. Kliefoth, however, rejects this explanation, and understands the three cubits to refer to the portion of the entrance on either side which was closed by a gate, perhaps of lattice-work, leaving for the ingress and egress of priests a passage of five cubits. In this view the whole front of the porch would he 5 cubits of passage + 6 (2 x 3) cubits of lattice-work + 10 (2 x 5) cubits of pillar, equal in all to 21 cubits. Dr. Currey, in the ’Speaker’s Commentary,’ includes the three cubits of door in the five cubits of post, and, supposing the temple entrance to be ten cubits, makes the whole front to have been twenty cubits. We prefer Kliefoth’s opinion. Ezekiel 40:49 Like the gates into the courts, the temple porch was entered by steps, of which the number is not stated, though, after the LXX; it is usually assumed to have been ten, Hengstenberg suggesting fourteen. The last particular noted, that there were pillars by the posts, has been explained to signify that upon the posts, or bases, stood shafts or pillars (Currey), or with more probability that by or near the pillars rose columns (Keil, Kliefoth). The height of these is not given, though Hengstenberg again finds it in the elevation of the porch of Solomon’s temple—a hundred and twenty cubits (2 Chronicles 3:4). Their exact position is not stated; but they were probably, like Jachin and Boaz in the Solomonic temple, stationed one on each side of the steps. The exalted city. Ezekiel now comes to an elaborate vision of the restored condition of the Jews—first that of their city, and then that of the temple which is its crowning glory. Being well acquainted with his native land, which he could never forget in the weary days by the waters of Babylon, he was able to picture its scenes when inspired with prophetic sight. He sees the city of the future, "upon a very high mountain." As the Swiss pines for his mountain home when banished to some dreary fiat land, the Jewish highlander turns in thought from the low river-banks of Mesopotamia to the longed-for heights of his native Judaea. It is a happy thing for him to dream of a city crowning a mountain height. Jerusalem is a mountain-city, standing some two thousand feet above the level of the Mediterranean. Viewed from the wilderness, which, indeed, sinks down another eighteen hundred feet to the Dead Sea, its domes and minarets seem to float in the air like the habitations of a city in cloud-land. The visionary Jerusalem appears to the wrapt seer as an even more exalted city. I. THE CITY OF GOD. Ezekiel conceives his vision of the great future under the image of a splendid city. St. John beheld the heavenly city, the new Jerusalem, as the type of the glorious Church of God, or of human society Christianized. The Greeks conceived their ideal of perfected human life after the model of a pattern city. Undoubtedly, writing as he was to the captives of Babylon, Ezekiel intended to direct attention to the earthly Jerusalem, which, after being destroyed, was to be rebuilt. Thus only could his language be understood by his contemporaries. But the definite, material prediction embodies and exemplifies ideas that may be applied to the spiritual restoration of man, illustrated by this city prospect. 1. There is to be a blessed life on earth. The mountain-city is terrestrial. The Apocalyptic new Jerusalem is let down from heaven. The city of God is set up here in the Christian Church, as St. Augustine showed. But alas! it is as yet but a poor realization of the grand prophetic dream. A few shanties mark the site of the glorious city of the future. That city is yet to be. 2. This blessed life will be social. Perhaps the ancient and the Eastern prized the city—well-walled and safe-guarded—more than we do in the crowded West, with our modern love of the country. But the essential thought here is that the perfect state is social. In the perfect city order is supreme through universal love—a strange contrast to our miserable cities of sin and selfishness. It is the best that, being corrupted, becomes the worst. II. ITS EXALTED . 1. It is in the land of Israel. Men must enter the Holy Land to reach the Holy City. Its citizens were Jews—as indeed most of the inhabitants of Jerusalem are at the present day. We must be the true people of God, i.e. true followers of Christ, if we would enjoy the privileges of the glorious future. 2. It is "set upon a very high mountain." The exaltation of the city suggests many advantages. (1) Its glory. It is exalted in favor—crowning a height. (2) Its strength. Cities were set aloft that nature might fortify them. Jerusalem is a natural fortress. The city of God is safe. (3) Its salubrity. High lands are bracing. The Christian life braces the soul in spiritual health. (4) Its nearness to heaven. Nothing overshadows the exalted city. The people of God are lifted into direct relations with heaven. (5) Its conspicuousness. "A city that is set upon a hill cannot be hid" (Matthew 5:14). The Church is to bear witness to the world. The best gospel is that of lofty Christian living. The man with the measuring-reed. We shall lose ourselves in a jungle of fancies if we attempt to see mystical allusions in the various measurements of Ezekiel’s prophetic city. What we may call Pythagorean theology, the exegesis that runs riot among the numbers and dates of prophecy, has done much to suggest doubt as to the plain, direct use of the Bible. We have no evidence that the measurements of the exalted city contain any spiritual symbolism. Neither, as Hengstenberg has wisely pointed out, are the proportions of the city so colossal as to suggest an unheard-of splendor of size. The new Jerusalem is much smaller than Babylon; it would be but an insignificant suburb if it were joined on to our huge London. But mere bigness is no commendation for a city. Athens and Jerusalem were far smaller than Nineveh and Babylon; yet they took a far more important place in the history of man. Why, then, does Ezekiel call attention to the man with the measuring-reed? And why does he give the exact details of the plan of the city and temple? However we may shun mysticism in favor of prosaic literalism, we must not forget that Ezekiel was a prophet, not an architect. Why, then, does he fill his pages with these architectural details? Ezekiel must mean to suggest certain characteristics of the happy future. I. REALITY. Ezekiel here comes down to concrete facts. There is nothing that so impresses men with a sense of reality as a vivid presentation of details. Much religious teaching is unimpressive because it is too general and abstract. Christ’s teaching was very concrete; he dwelt on illustrative specimens, rather than on general principles. Therefore "the common people heard him gladly," Reality marked off the teaching of Christ from the dry discussions of rabbinical lore. A significant rebuke of much religious teaching is unconsciously conveyed by the remark of the rustic who, on hearing that some one had been to Jerusalem, exclaimed with amazement, "I thought Jerusalem was only a Bible town!" II. . The new Jerusalem is to be no city of cloudland, its golden streets and rosy domes passing one into another and melting while we gaze at it. Here we have sharp outlines as well as solid substances. Many people sadly need a man with the measuring-reed to define their religions notions. We are suffering from a violent reaction against the old exactness of theological definition, according to which heavenly things were most minutely mapped out without a shadow of doubt. We now greatly lack precision of thought. Men’s ideas are generally hazy. They want outline. III. ORDER. The several parts being measured off will stand in their allotted places. The private house will not trespass on the line of the street, nor will one builder interfere with the foundations of another. There is order in the kingdom of religion. We need it (1) in thought, that our ideas may be rightly arranged; (2) in work, that we may not clash with one another; (3) in the social element of religion, that each may take his place. The Church is not a mob. IV. DIVINE Ezekiel wrote as a prophet, as a messenger of God. Moses was to make the tabernacle after the pattern shown to him in the mount (Exodus 25:40). God cares for the smallest details of his people’s life and work. We should seek for his guidance in these matters. The gate which looketh toward the east. Let us clearly understand that this is only a prosaic description of part of Jerusalem as the prophet conceives it in his vision of the city rebuilt. We cannot fairly see in these words any profound mystical allusions. But we may use them as illustrations of other things, as we may take nature in illustration of religion without believing that our parables are founded on fixed, objective, Swedenborgen-like correspondences. Let us, then, follow the fancy which the picture of a gate looking towards the east may call up when we take it as an illustration of what may be similar in other regions of life. I. AN OUTLOOK. The new city of God has this outlook—she has a gate which looketh towards the East. We must never forget that our religion comes from the East. In form it is Oriental still. 1. We need to remember this fact when we are in danger of interpreting its glowing metaphors in the cold matter-of-fact style of the West. 2. It might quiet the pride of Europe for men to remember that they owe what is best in European civilization to an Asiatic stock. 3. The wonder is that the unprogressive East produced the most progressive religion. The world-religion of Christ sprang from Asia. This very fact testifies to its Divine origin. 4. It shows, however, that Orientals especially should receive the gospel. II. AN OUTLOOK TOWARDS THE LIGHT. The light dawns in the East. We all need light, and should love, seek, and cherish it. We are too satisfied with our dim, human, artificial light, instead of looking for that Light of the world, which is indeed the Light of the ages. The true Christian will be ever looking towards Christ, his Sun. III. AN OUTLOOK TOWARDS THE NEW DAY. Each day begins in the east. We shall miss the sunrise if we set our faces towards the west. Some natures always incline to turn with a melancholy gaze towards the waning light of setting suns. They deplore the good old times; they weep over the days that have been, but can never be again; they weary their souls with incessant regrets. This continuous dreaming on the past is unwholesome; it tends to paralyze our energies and leave us in neglect of the duties as well as the hopes of the future. They are wiser who, like St. Paul, forget the things that are behind, and reach forth unto those which are before (Philippians 3:13). God has a new day of light and service for the saddest, most wearied soul that will turn to his grace. Wise men live in the future; they look to the rising sun. IV. AN OUTLOOK TOWARDS CHRIST. The first sight which many a visitor to Palestine craves to set eves on is the Mount of Olives; his most earnest desire is to climb the very hill that Jesus Christ often trod. Of all sacred spots about Jerusalem this must be most like its original self. Now the eastern gate looks right on the Mount of Olives. To the Christian its prospect is profoundly interesting. Yet Christ has arisen. He is not there. What we now look for is an eastern gate of the soul turned to that ever-living Christ who ascended from the Mount of Olives— "Faith has yet her Olivet, And Love her Galilee." Ezekiel 40:39 Sacrifices in the new temple. As we read the dry details of the city that is to be rebuilt and its new temple, we are suddenly pulled up by a startling item. Among the various arrangements of the ancient temple that are to be revived, provision is made for the sacrificial rites. There are to be sacrifices in the new temple. The burnt offering and the sin offering and the trespass offering are all to be there. Then sacrifices will be needed after the restoration. It might have been supposed that these would now be dispensed with, since sin was put away and the people were re-dedicated to God. But as a matter of fact, the temple ritual was never before cultivated with. such assiduity and elaborateness. I. WE NEED OF OUR LIVES TO GOD. The burnt offering signified the self-dedication of the man who presented it. It was given whole, to show that he had surrendered his all to God; it was consumed by fire, to suggest that he was to make this surrender complete in depth, intensity, and reality, as well as in comprehensiveness. Now, to have made this offering once for all did not suffice. It had to be continually renewed. The dedication of Israel to God in the restoration to their land could not be accepted as sufficient if it were done once for all. It had to be made over and over again. So is it with the Christian’s offering of himself. When thinking of his great, decisive step, he may exclaim, in Doddddge’s well-known words— "’Tis done, the great transaction’s done: I am my Lord’s, and he is mine." Yet if he rests satisfied with having once taken that step, he will soon find himself slipping back from his high resolve. We must continually renew our self-dedication to Christ. The sacrament of baptism, which signifies the first dedication, is taken but once; but it is followed by that of the Lord’s Supper, which suggests renewal of dedication in deliberate intention, as when the Roman soldier took the oath of allegiance to his general. This sacrament we repeat many times. II. WE NEED FROM SIN. There were to be sin and trespass offerings in the new temple. This fact is startling and most painful. Even while the people are returning, penitent and restored, provision has to be made for future falls and sins. 1. Christian people sin. We know that this is only too true of all Christian people. There is no sinless soul on earth. "If we say we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). The foresight of the fact is no excuse for us; for God does not make his children sin he endeavors to save them from it. Thus Christ predicted Peter’s fall although he had prayed that his disciple might be kept faithful (Luke 22:31, Luke 22:32). 2. God has provided for the recovery of Christians when they sin. There were to be sacrifices in the restored temple. This arrangement shows the wonderful long-suffering mercy of God. The same mercy is displayed towards Christians. It is a shame that they who have once washed their robes and made them white in the blood of the Lamb should again stain them with the ruin of sin. Yet as this is done, God provides even again for cleansing—not now by repeated sacrifices, but by the eternal efficacy of the one perfect Sacrifice. "And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous: and he is the Propitiation for our sins" (1 John 2:2, 1 John 2:3). BY J.R. THOMSON Measurement. It strikes the reader of this prophetic book as strange that several chapters towards its close should be chiefly occupied with measurements of the temple which Ezekiel saw in his vision. The reed and the line seem at first sight to have little to do with a prophetic vision. Especially does this seem the case when it is perceived to how large an extent these measurements are a repetition of those found in earlier books of the Scriptures. But reflection will show us that measurements such as are here described may suggest thoughts very helpful to the devout, religious mind. I. ARE IN ORDER TO THE OF ORDER, AND BEAUTY. It is well known to students of science that mathematical relations are found to exist where an ordinary observer would little expect to find them. When they come to ask whether explanation can be given of such differences as those which obtain between different colors and different sounds, they are led to investigations which show that regular variations in the number of vibrations in a second, whether of the ether or of the atmosphere, account for the differences in question. When they come to ask why the heavenly bodies fulfill their regular movements and preserve their beautiful harmony, they are led to investigations which issue in the discovery that mathematical laws govern—as the phrase is—the movements which excite our wonder and admiration. These are but familiar illustrations of a principle which is recognized throughout the material universe. If we may use such language with reverence, we may say that the cosmos is evidently the work of a great Mathematician, Measurer, and Mechanic. When we turn from the works of nature to works of art, we are confronted by the same principle. If a building, whether a temple or a palace, be erected, it is constructed upon principles which involve numerical relations and measurements. The sculptor measures his proportions in trunk and head and limb; the poet measures the feet in his verse. Wherever we find order and beauty, we have but to look below the surface, and we shall discover numbers and measurements. II. ARE OF MIND. There are different grades of intelligence, and this is nowhere more obvious than in the varying degrees in which human workmanship is regulated by mathematical principles. The rudest wigwam is a proof of design and of adaptation, of the possession by the builder of some powers of space-measurement. But a complicated machine, such as a watch or a steam-engine, bears unmistakable evidence of mathematical as well as of manipulative ability. If a temple be constructed, of vast size, of harmonious proportions, of symmetry, containing many parts all bound into an organic unity, it speaks to every beholder of a mind—a mind capable and cultured, a mind patient and comprehensive. To those who believe in the existence of God, the material universe is full of evidences of his unequalled and supreme intellect; the measurements of the scientific observer are sufficient to establish this conviction. The universe is God’s temple, and all its lines are laid down, all its parts are coordinated, in such a manner as to evince what, in human language, we may term measurements the most complete and the most exact. To the deeply reflecting mind, the existence of the spiritual temple is even more eloquent concerning the attributes and especially the comprehensive and foreseeing wisdom of the Eternal. III. ARE OF THE . A reflecting reader of these chapters will hardly rest in any conclusions regarding a structure of stone, of timber, of precious metal. Whatever may be his canon of interpretation, whether he adopts the literal or the figurative principle, whether or not he looks for a material temple still to be reared upon the soil of Palestine,—certain it is that for him the material and perishable constructions of human skill and labor are chiefly interesting as the embodiment of thought and the suggestion of eternal realities. The universe is God’s temple; the body of Christ was God’s temple; the Church is the chosen and sacred temple of the Eternal and Supreme. The thoughts of those who meditate upon these remarkable chapters of Ezekiel will be sadly misdirected if they do not ascend to him who is both the Architect of the sanctuary and the one supreme Deity to whom is directed all the sacrifice and all the worship presented within its hallowed precincts.—T. The office of the prophet. The angel who was appointed to show to Ezekiel the temple of vision, and to take its measurements in his presence, and to explain its details and its various purposes, prefaced his special mission by an exhortation in which he expressed, in a very complete and instructive manner, the vocation and functions of a true prophet. I. IN ORDER THAT THERE MAY BE , THERE MUST BE A . In the case before us there was a temple to be seen, and there was an angel to exhibit and to explain it. In every case where a man has been called upon to fulfill the office of a prophet, there has been a special manifestation of the Divine mind and will. The prophet may be gifted, original, luminous; but he does not, so far as he is a prophet, utter forth his own thoughts, deal with any matter according to the light of his own reason. There must be a communication from the Being who is the Source of all good for men. Otherwise the vocation of the prophet is endued with no peculiar, Divine authority. II. IN ORDER THAT THERE MAY BE , THERE MUST BE THE AND . "Behold with thine eyes, and hear with thine ears." Such was the admonition of the angel to Ezekiel. A prophet must be a man gifted with powers of observation and understanding. He is not a passive medium, but an active agent. He exercises his human faculties, thinks and feels in a truly human way. Even if they had not received the prophetic commission, the seers of Israel would have been "men of light and leading," men "discerning the signs of the times." In a word, to be a prophet, one must be a man. III. IN ORDER THAT THERE MAY BE , THERE MUST BE A NATURE. "Set thine heart upon all that I shall show thee." Such was the further admonition addressed to the prophet. His was not a work to be discharged in a perfunctory, official, uninterested manner. Not only was it required that the intellect should be alert, the spiritual nature needed to be receptive and responsive. Intelligence is sufficient for some services; but for a spiritual ministry there is needed a spiritual susceptibility, a spiritual energy. The message of God needs to be assimilated and appropriated, to enter into the prophet’s very nature—to become, so to speak, part of himself. The evidence is abundant that such was the case with Ezekiel. He felt deeply what he received anti what he had to communicate. It was to him "the burden of the Lord," by which he was oppressed as well as laden, yet which, for his country’s sake he was willing to bear. IV. IN ORDER THAT THERE MAY BE , THERE MUST BE THE OF THE TIDINGS, THE THREAT OR THE PROMISE, TO THOSE TO WHOM THE PROPHET IS SENT. "Declare all that thou seest to the house of Israel." There are natures which are receptive, but not communicative; deep thinkers, who are lacking in the power of the orator, the author, the artist; for whose greatness the world has little reason to be thankful. Mystic communers with heaven may see visions and hear voices, and yet may not be able to communicate their experiences to their fellow-men. Not such was the case with the Hebrew prophets. They went forth from the presence of the Lord as his heralds and authoritative agents and messengers to their countrymen. Nothing hindered them from discharging the duties of their office. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The present chapter continues the description of "the house," and falls into four subdivisions. (1) The interior of the temple, or the holy and most holy places (Ezekiel 41:1-4); (2) the wall and the side buildings (Ezekiel 41:5-11); (3) the gizrah, or separate place (Ezekiel 41:12-14); (4) the projecting portions of the temple building (Ezekiel 41:15-26). Ezekiel 41:1-4 The interior of the temple. Ezekiel 41:1 The temple. הַהֵיכָל frequently applied to the whole building (2 Kings 24:13; 2 Chronicles 3:17; Jeremiah 1:1-19:28; Haggai 2:15; Zechariah 6:14, Zechariah 6:15), is here used of the nave of the temple, the holy place, as distinguished from the holy of holies. Schroder alone of commentators holds by the extended meaning. The measuring began from the east wall of the holy place. The posts (אֵילִים), as in Ezekiel 40:9, the corner pillars on each side of the entrance, measured six cubits broad, whereas those of the porch measured only five (Ezekiel 40:48). The phrase, The breadth of the tabernacle; or, the tent (הָאהֶל), has occasioned difficulty. Hitzig, Ewald, and Smend propose to substitute for הַאֹהָל the word הָאָיִל ("post"), which might in itself be unobjectionable, only no such device is required to render the clause intelligible. It is sufficient to understand the phrase as signifying that the measurements noted had a special relation to the entire breadth of the temple, here styled "tabernacle," or "tent," to indicate the covered portion of the edifice, which, in this respect, and in respect of its being the place of meeting between Jehovah and Israel, resembled the ancient sanctuary of the wilderness. Ezekiel 41:2 The breadth of the door, i.e. of the opening from the porch, was ten cubits; whereas the door into the porch was eleven cubits (Ezekiel 40:49). This would have the effect of rendering the door into the holy place more conspicuous. The sides (or, shoulders) of the door—according to Kliefoth, "the side walls," from the door to the corner pillars; according to Keil, the shoulders lay behind the pillars—were five cubits on the one side, and five cubits on the other; i.e. were as broad as the posts of the porch. The length of the holy place, forty cubits, and the breadth, twenty, were the same as in the Solomonic structure. The entire frontage of the holy place was 20 cubits of interior breadth + 12 (2 x 6) cubits, as breadth of pillars—32 cubits; or, otherwise, 6 + 6, for the two pillars, 5 + 5 for the sides, and 10 for the door opening = 32 cubits in all. Ezekiel 41:3 Then went he inward; i.e. into the most holy place. As this could not be entered even by a priest, but only by the high priest once a year (Exodus 30:10; Le Exodus 16:17; Hebrews 9:7), Ezekiel was left without, while "the man" announced to him in succession the measurements of the adytum, as these were taken. First, that of the post of the door (the singular for the plural, meaning the post on either side of the doorway) two cubits. Next, that of the door itself, which is given first as six and second as seven cubits. Kliefoth and Keil take the six as the height and the seven as the breadth of the entrance into the holy of holies; but as no other measurement of height occurs throughout this description, Dr. Currey regards "six" as the distance from "pest" to "post," and "seven" as the actual width of the door, each post projecting half a cubit beyond the hinge of the door, which opened inward. Ewald and Villalpandus, after the LXX; read, "the entrance six cubits and the flanks of the entrance seven cubits;" and these figures, 7 + 6 4- 7, certainly make up the breadth of the interior; only it is impossible to extract this meaning from the Hebrew without tampering with the text. Ezekiel 41:4 The holy of holies was an exact square of twenty cubits, as in the temple of Solomon (1 Kings 6:20), and to the measuring-man, who had turned himself round, lay along the whole breadth of the temple or holy place. Ezekiel 41:5-11 The wall and side buildings. Ezekiel 41:5 The measuring commenced with the wall of the house, i.e. with the outer wall, which, beginning at the pillars (Ezekiel 41:1), enclosed the temple on its south, west, and north sides. Its great thickness, six cubits, corresponded with and even surpassed the colossal proportions of architecture in the ancient East. The walls of Solomon’s temple, though not mentioned in either Kings or Chronicles, could hardly have been less than four cubits thick (see 1 Kings 6:6), and were probably more (Schurer). Like the Solomonic (1 Kings 6:5-10), the Ezekelian temple had side chambers, which, like those of the earlier building, served as storehouses for priests’ clothing, temple utensils, and temple treasures (1 Kings 7:51; 2 Kings 11:2; 2 Chronicles 5:1), and measured four cubits broad in the clear. Ezekiel 41:6 The side chambers were three, one over another, and thirty in order; literally, side chamber over side chamber, three and thirty times; which means that they were ranged in three stories of thirty each; in this, again, agreeing, as to number and position, with the chambers in Solomon’s temple (see Josephus, ’Ant.,’ 8.3. 2). It is not needful to alter the text, as Bottcher, Hitzig, Havernick, and Ewald propose to do, in order to make it read, with the LXX; "chamber against chamber, thirty and (this) three times," on the ground that אֵל and not עַל is the preposition, because in Ezekiel אֵל often stands for עַל (Ezekiel 18:6; Ezekiel 31:12; Ezekiel 40:2). How the chambers were arranged along the three sides is not stated; but most likely there were twelve threes on each of the longer sides, the north and the south, and six threes on the shorter or western side. Like the chambers in Solomon’s temple (1 Kings 6:6). those in Ezekiel’s were not fastened to "the wall of the house," i.e. of the temple proper; the only question is whether they were built against the temple wall, as Kliefoth, Keil, Smend, and Schroder suppose, or, as Ewald and Dr. Currey seem to think, against another wall, five cubits thick (verse 9), which ran parallel to the temple wall, and which, having been built expressly for the support of the side chambers, might properly enough be said to be "of the house," i.e. belonging to it. In the former case the chambers would doubtless be fastened to the temple wall by means of "ledges," "holds," "rebates," as in the temple of Solomon: in the latter case, as Ewald translates, there would be "a light passage between the wall of the house and the side chambers around." See drawing, Ezekiel’s Temple Legend to Ezekiel’s Temple A, porch of temple. B, holy place, 20 x 40 cubits. C, holy of holies, 20 x 20 cubits. E, wall of house, 6 cubits. F, side chambers, 4 cubits. G, wall of chambers, 5 cubits. H, light passage, 5 cubits (in other plans, this light passage runs in front of the chambers). p, q, r, s, temple area, 100 cubits square. s, s, s, free space, 20 cubits broad. a, altar of incense in the holy place. d, d, doors of side chambers. Ezekiel 41:7 In the side chambers an enlarging took place as they went up, i.e. the floorage of the second story exceeded that of the first, and the floorage of the third that of the second; though how this was effected can only be conjectured. If the chambers were built against the temple wall, then probably the wall at each story went in, say a cubit or a cubit and a half from the outside, so as to admit the beams; or, if the chambers were built against an outside wall, a similar recession of the wall from the inside may have taken place. In either ease, the (interior) breadth of the house, i.e. of the side chambers, would be upward, and would increase from the lowest chamber to the highest by the midst. Plumptre, after Kliefoth, suggests that the increasing size of the chambers in the three stories may have been due to projecting galleries. Ewald, taking "house" as "the temple," supposes that it gradually became bigger. i.e. broader, as it rose, which could be the case only if the side chambers were built against the temple wall, and the increased width of the stories was scoured By projecting galleries or corridors. Greater obscurity attaches to the second clause, and a winding about still upward to the side chambers, which the Authorized Version and some expositors regard as an indication that Ezekiel’s temple had a spiral staircase like that in Solomon’s temple (see 1 Kings 6:8); and probably some such mode of passing from story to story did exist in Ezekiel’s temple; yet the clause, when properly rendered, does not refer to this. The Revised Version reads, "And the side chambers were broader as they encompassed the house higher and higher; for the encompassing of the house went higher and higher round about the house; therefore the breadth of the house continued upward; and so one went up (most likely by a spiral stair) from the lowest chamber to the highest by the middle chamber." Ezekiel 41:8 explains that "the house" did not stand upon the level ground, but, like many temple buildings in antiquity (see Schurer, in Riehm’s ’Handworterbuch,’ art. "Tern. pel Salerno"), upon a height—or, raised basement (Revised Version)—round about, which agrees with the statement in Ezekiel 40:49 that the temple was approached by means of a stair. In consequence of this, the foundations of the side chambers were a full reed of six great cubits; or, of six cubits to the joining (Revised Version); "six cubits to the story" (Ewald); literally, six cubits to the armpit. This can hardly mean six cubits each equal to the distance from the elbow to the wrist, which would be a new definition of the length of the reed; but as Havernick and Kliefoth propose, must be taken as an architectural term indicative of the point where one portion of the building joined on to another. Accordingly, by most interpreters the six cubits are considered to be a statement of the height of the ceiling above the floor in each story, which would give an elevation of eighteen cubits for the three stories; but probably they mark only the height of the temple and side chamber basis above the ground. Kliefoth includes both views, and obtains an altitude of twenty-four cubits from the ground to the temple roof. Ezekiel 41:9 The thickness of the wall, which was for the side chambers on the outside, is next mentioned as having been five cubits, i.e. the same as the breadth of the wall of the porch (Ezekiel 40:48), but one cubit thinner than that of the temple (Ezekiel 41:5). The clause which follows is obscure. By that which was left, the Authorized and Revised Versions understand the place of the side chambers that were within—or, that belonged to the house (Revised Version)—without intending to assert that the whole space left, which was five cubits (Ezekiel 41:11), was occupied by the side chambers, which were only four cubits broad (Ezekiel 41:5). Accepting these measurements, Kliefoth and Keil regard the free space as a walk of five cubits broad on the outside of the side chambers. Ewald, and Dr. Currey, in the ’Speaker’s Commentary,’ place the five cubits between the temple wall and the side chambers. Ezekiel 41:10 Ewald and Smend, following the LXX; combine verses; 9 and 10 thus: "And that which was left between the side chambers of the house and the cells (along the inner court wall) was twenty cubits round about the house on every side." Interpreters who reject this combination of the verses explain Ezekiel 41:10 as a statement of the distance between the outside wall of the side chambers and the cells of the inner court. Between the two lay the wideness of twenty cubits; i.e. a free space of such breadth on the north, south, and west sides of the house. Ezekiel 41:11 The place that was left has been differently explained (see above on Ezekiel 41:9); but on any hypothesis the side chambers opened on the free space towards the north and towards the south, g.s. one row of chambers was entered by a door from the south, another by a door from the north. The corridor into which the chambers opened—whether between them and the house (Ewald, Currey) or between them and an outside wall (Kliefoth, Hengstenberg, Keil)—was five cubits broad. Thus the whole breadth of the temple court can be obtained. I. The breadth of the court— 1. Breadth of the house 20 cubits 2. Breadth of wall, 6 x 2 cubits = 12 cubits 3. Breadth of chambers, 4 x 2 cubits = 8 cubits 4. Breadth of chamber wall, 5 x 2 cubits = 10 cubits 5. Breadth of corridor, 5 x 2 cubits = 10 cubits 6. Breadth of free space, 20 x 2 cubits = 40 cubits Total—100 cubits II. The length of the court— 1. The length of the house—60 cubits 2. The temple wall—6 cubits 3. The chambers—4 cubits 4. The chamber wall—5 cubits 5. The corridor—5 cubits 6. The space towards the west—20 cubits The "house" was thus one hundred cubits square. The perch of the house was reckoned as belonging to the inner court (Ezekiel 40:48). Ezekiel 41:12-14 The separate place. See drawing, The Separate Place Legend for the Separate Place G, gizrah, or separate place, 90 x 70. B, wall of gizrah, 5 cubits thick. S, free space, 10 cubits broad. T, T, temple place, 20 cubits abroad. Ezekiel 41:12 The building that was before the separate place. The word הַגּזְרָה, occurring only in this chapter, and translated "separate place," is derived from a root signifying to "cut off," and here denotes a space behind the temple on the west, which was marked off from the rest of the ground on which the temple with its courts and chambers stood, and devoted most likely to less sacred purposes. Behind Solomon’s temple lay a similar space (2 Kings 23:11; 1 Chronicles 26:18), with buildings upon it and a separate way out; and as the name gizrah appears to convey the notion of something that required to be kept apart and removed from the sacred precincts, the opinion of Kliefoth is probably correct that "this space with its buildings was to be used for the reception of all refuse, sweepings, all kinds of rubbish—in brief, of everything that was separated or rejected when the holy service was performed in the temple, and that this was the reason why it received the name of ’the separate place.’ The dimensions of this building were (1) the breadth, seventy cubits; (2) the length, ninety cubits; (3) the thickness of the wall, five cubits round about. Ezekiel 41:13, Ezekiel 41:14 Thus the whole breadth of this erection was seventy plus ten, or eighty cubits; which, with ten cubits of free space on the north and south sides, make a hundred cubits in all. Its whole length was ninety plus ten, or a hundred cubits. The entire area was thus once more a hundred cubits square. At this point, again, a convenient estimate of the whole dimensions of the temple area may be made. I. The breadth of the area from west to east— 1. The separate place (including walls)—100 cubits 2. The "house" (with free space behind)—100 cubits 3. The inner court—100 cubits 4. The outer court (the two gates with space between them)—200 cubits Total—500 cubits II. The length of the area from north to south— 1. The outer court (the two northern gates with spaces between them)—200 cubits 2. The "house" (with free space on both sides)—100 cubits 3. The outer court (the two southern gates with distance between them)—200 cubits Ezekiel 41:15-26 The projecting portions of the temple building. Ezekiel 41:15 With this verse begins a summary of measurements of which some have been already given, while others are new. Starting from the gizrah, or separate place, this summary mentions that the "man" measured (1) the whole length of the erection; (2) the length of its "galleries" on the north and south sides; and (3) the inner temple with the porches of the court. The length of the separate place is not stated, that having been already done (Ezekiel 41:13). The length of the galleries is specified as a hundred cubits, which shows they extended along the whole side of the building. As for the nature of these "galleries," or אַתִּקִים, nothing can be ascertained from the derivation of the word. The LXX. renders it in this verse by ἀπόλοιπα ("things left over"), in Ezekiel 42:3, Ezekiel 42:5 by περίσυλα and στοαί: the Vulgate has hero ethecas, the Hebrew Latinized, and in Ezekiel 42:1-20. portions. The ethekim were most likely passages or perches running along both (north and south) sides of the building, and supported either by pillars or ledges in the wall. The inner temple, which was measured, was the "house" which stood between the gizrah and the inner court; the porches of the court were the gate buildings in the inner and outer courts. Of all these the dimensions have already been reported, and are not again rehearsed. Ezekiel 41:16, Ezekiel 41:17 Introduce several new details. (1) That the door-posts (rather, thresholds), and the narrow (or, closed) windows, and the galleries round about on their three stories, were covered with a wainscoting of wood from the ground up to the windows. (2) That the windows, whether openings on the first floor (Kliefoth) or skylights in the roof (Hengstenberg), were "covered," which may signify, as Ewald and Plumptre think, that they were not left open, but protected by a lattice-work of bars or planks; or, as Currey suggests, that they were wainscoted as well as the space from the ground to the windows. (3) That nothing was constructed by caprice or at random, but that all about the building proceeded by exact measurement. Ezekiel 41:18-20 As in Solomon’s temple (1 Kings 6:29), the wainscoting was adorned with artistic carving of cherubim and palm trees, a palm tree and a cherub standing alternately. Each cherub had two of its four faces exhibited (since four could not be conveniently represented on a plain surface)—a man’s face (symbolizing the rational creation) directed towards the palm tree on one side, and a young lion’s face (symbolizing the irrational creation) turned towards the palm tree on the other side. This particular style of ornamentation was employed from the ground unto above the door, which Plumptre interprets as an indication of the height of the palm trees and cherubic figures, but which probably meant the same thing as the preceding clause, "through all the house round about." Cherubic figures formed part of the adornment of the tabernacle curtains (Exodus 26:1; Exodus 36:8). (On the nature of the cherubim and their symbolic significance, see Ezekiel 1:5-10.) Ezekiel 41:21 The posts of the temple were squared; literally, as for the temple the doorposts were squared, or "the sanctuary post work of square form" (Keil). The remaining clauses ought to read as in the Revised Version, "As for the face of the sanctuary, the appearance thereof was as the appearance of the temple," the sanctuary being the holy of holies as distinguished from the holy place or the house as a whole, The precise force of the last words, the appearance as the appearance, is supposed by Kliefoth and Keil to be that the sanctuary door, like that of the temple, had square pests; by Ewald, that it appeared to be what it really was; by Plumptre, that the appearance was like that he (Ezekiel) had formerly described: by Currey, that the appearance in this vision was the same as in the other visions, and as in the actual temple (comp. Ezekiel 43:2). Something can be said for each of these attempts to elucidate a dark phrase. Smend and Hitzig, follow the LXX. in connecting the last clause of Eze 41:21 with Ezekiel 41:22 in this fashion, "And in front of the holy place was an appearance like the sight of a wooden altar." Ezekiel 41:22 The altar. This was the altar of incense (Exodus 30:1, etc.), which stood in the holy place in contradistinction to the altar of burnt offering, which was located in the outer court. The altar of burnt offering in Solomon’s temple was of brass (2 Chronicles 4:1), and in the tabernacle of shittim wood (Exodus 27:1); the altar of incense in the tabernacle (Exodus 30:1) and in Solomon’s temple (1 Kings 7:48) was constructed of wood overlaid with gold, but in this temple only of wood. Plumptre, commenting on this, writes, "Possibly Ezekiel shared the feelings of Daniel (Daniel 9:25), that the rebuilding would be ’in troublous times,’ and did not contemplate an abundance of gold as likely to be the outcome of the scant offerings of an impoverished people." The dimensions of this altar in the tabernacle were two cubits high and one cubit long and broad; in the Solomonic temple, though not stated, they were probably the same as in the tabernacle; in Ezekiel’s temple they were three cubits high, two cubits long (and probably two cubits broad). The corners of the altar were most likely "the horns, or horn-shaped points projecting at the cornets." The length. Ewald, Keil, Smend, and others, after the LXX; change into "base," "stand," or "pedestal," on the ground that the length has been already mentioned, and that one does not usually speak of a length being of wood; but it does not strike one as peculiarly objectionable to say that the altar had corner pieces, a length, and walls (or sides) of wood, meaning thereby to intimate that it was wholly constructed of timber. When the prophet’s attention had been directed to it, the guide who accompanied him observed, This is the table that is before the Lord, not because, as Bottcher conjectured, the altar was regarded as including the table of showbread, but because in the Law the offerings laid upon the altar had been spoken of as the bread of God (see Le Ezekiel 26:6, Ezekiel 26:8, Ezekiel 26:17, Ezekiel 26:21, 22; and comp. Malachi 1:7); and because in this vision table and altar appear to be used inter-changeably (see Ezekiel 44:16). Ezekiel 41:23-26 The doors of the temple and of the sanctuary form the next subject for description. Again as in the Solomonic edifice (1 Kings 6:31, etc.), the holy place and the holy of holies had two doors; i.e. each had one door composed of two turning (or, folding) leaves, ornamented, like the walls of the house, with carvings of cherubim and palms. On the face of the porch without were thick planks, by which Ewald understands "foliage" or "leafwork," but which, with greater likelihood, were either as Keil renders, "moldings of wood" for the threshold; or "cornicings," as Kliefoth translates; if not, as Smend suggests, projecting beams to afford shelter to one standing in the porch; or as Hengstenberg and Plumptre say, "steps." The last verse states that narrow or closed (as in Ezekiel 41:16) windows admitted light into the porch, while carvings of palm trees adorned its walls on each side. The cherubic figures, Plumptre hints, were absent, because the porch was a place of less sanctity than the temple. Hengstenberg notes that the words, "thick planks," "thick beams," or "steps," as he translates, fitly close this description, "as placing the extreme east over against the extreme west with which it began." The new temple. Ezekiel is a priest (Ezekiel 1:3). It is natural that his thoughts should run on the lines of his professional occupations, and travel to the familiar haunts of his old life. Thus we find that with him the picture of the restoration centers in a glorified temple, just as to Isaiah the statesman of war-times it appears as an era of unparalleled peace (Isaiah 11:6), and as to Daniel the minister of a foreign court it appears as a kingdom conquering the great world-empires (Daniel 7:27). The happy future is so rich and wide and manifold that it has room for all of these prophecies. Each prophet may conceive it in his own style. We must combine all their various visions if we would gain anything like a complete idea of its character, and even then we shall fail, for "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him" (1 Corinthians 2:9). Let us now consider the special suggestiveness of the restored temple. We know that a new temple was built on Mount Zion. But the very building of it enshrined large ideas concerning God’s great and perfect restoration of his people. I. THE OF GOD. The temple is more than a place of assembly. It is a house in which God dwells. The tabernacle in the wilderness was called the "teat of meeting," i.e. the tent in which God meets man. There is no temple in St. John’s new Jerusalem, because God fills the whole city with his presence, i.e. the whole city is a temple. The Christian Church is growing into a great, temple for the dwelling of God. God dwells now in the midst of his people. This is their highest privilege. The dwelling of God in heaven constitutes its bliss. II. . The temple was sacred. It had its holy place reserved for the priests, and its holy of holies into which only the high priest could enter, and he but once a year. Even the court of the congregation was strictly confined to Jews, and for a Gentile to enter it was accounted a dreadful profanation—as we see in the case of the attack of a mob on St. Paul, on the ground that he had been a party to such a profanation (Acts 21:28). Now God calls his people to holy living. They are to be all priests, with free access to his presence (Hebrews 4:16). Their holiness is to be real and spiritual, not ritual and ceremonial like that of the priests of Israel. The sanctity of the Church is just the holiness of the lives of her members. It. is not the church that sanctifies the worshippers, but the worshippers who sanctify the church. III. WORSHIP. 1. There were sacrifices in the temple. Christ is our Sacrifice, and he is in his Church. The ordinance of the Lord’s Supper commemorates that one supreme sacrifice. We have now to offer our bodies as living (not slain) sacrifices (Romans 12:1). 2. There was service in the temple. Levites as well as priests worked there. It was a busy scene of activity. Christ’s people are all priests and Levites. They are not called to gaze at a spectacle, but to take an active part in the work of the Church. 3. There was praise in the temple. The sons of Korah and their later representatives made its walls resound with loud, if not always with what we should call sweet, music. The Christian life should be as a glad psalm of praise. Solidity. "The wall of the building was five cubits thick." This suggests a solid structure. I. THE OF IS SOLID. The temple was strong as a castle. Indeed, it was used as a fortress in the time of the Roman siege of Jerusalem, and was the last part of the city to yield to the foe. The Church of God is better than an ark on the waters; it is a mighty fortress, built upon a strong foundation, and strongly protected by the presence of God. We need not fear for our spiritual shelter. It will not be blown away with every wind of doctrine. What Christ has done for us will stand the hardest strain. II. THE OF THE LIFE IS SOLID. There are, indeed, some Christian people whose faith seems to be no better than the flimsiest summer tent, quite unfit to stand against the least gale of doubt, temptation, or trouble. But he who is really and earnestly endeavoring to live the Christian life by the grace of God will find that, though he is weak, God can make him strong, and build up his spiritual life into a vigor at which the man himself may well be surprised. III. THE OF TRUTH IS SOLID. There is a great deal in men’s opinions of religion that will need to be swept away by widening knowledge. But this is not truth. As soon as a real fact is reached, no granite from Aberdeen can be more hard and firm. When we reach truth our feet touch the rock, and when we build up our teachings out of truths they must stand. "Truth is great, and it must prevail." IV. THE OF GOOD WORK IS SOLID. Here is the test by which to reveal showy, worthless work, and to distinguish it from that which is of real value. There are men who build on the right foundation, and yet only pile up wood, hay, and stubble. Their work will be burnt, though they themselves will be saved (1 Corinthians 3:13-15). But when a man with an honest heart toils unpretentiously to build up what is real and true—to better society, to spread the gospel by it—all on the foundation of Christ, he may rest assured that his work will stand. Such work is solid. V. THE CHURCH OF CHRIST IS SOLID. The Church has stood many shocks and dangers—temptations and persecutions. Still she endures. Philosophies, social systems, and political movements have risen and fallen. But the Church of Christ has outlived them all. She outlived the Roman empire and the ancient civilization. She will outlive her rivals in thought and social movements in the present day. VI. HEAVEN IS SOLID. It is no vague cloudland. Christ spoke of his Father’s house (John 14:1). St. Paul contrasted the house not made with hands, eternal in the heavens, with the present temporary tabernacle of the earthly body (2 Corinthians 5:1). The writer to the Hebrews shows us Abraham looking "for a city which hath foundations, whose Builder and Maker is God" (Hebrews 11:10). Ezekiel 41:18 Cherubims and palm trees. Ezekiel is here in the midst of his favorite imagery. But as there were no palm trees in the old tabernacle of the wilderness, nor in Solomon’s temple, why does the prophet plant them among his cherubim? I. THE FUTURE WILL BE . The old times were times of darkness, fear, difficulty, and strife. Even yet we are not out of the noise of the battle, and perhaps a more fierce conflict is gathering. But beyond all these is the peace of Divine victory assured to the servants of Christ. This was anticipated by the exultant Galilaeans, who spread palm branches before our Lord as he rode up to Jerusalem. Now, the vision of the palm trees should encourage patience and inspire energy. A splendid future is Before us; let us, then, press on with undimmed hope. 1. The palm tree is lofty. It shoots straight up and towers above the plain, a graceful and a conspicuous object. The happy future will be exalted and heavenly. 2. The palm tree bears all its fruit on its summit. It is a high, bare pillar, crowned with fruit and foliage. Men must climb to reach its treasures. The victory of Christian experience is not for those who grovel in earthly-mindedness. 3. The palm flourishes in the desert. It is the one fruitful tree of the desert. The victory of Christ over Satan was obtained amidst outward darkness and despair. His future victory over all evil may be among discouraging external signs. We need not despair of the human desert if the palm of Christ is there. 4. The palm tree requires water for its nourishment. It will not grow in the sandy wastes of the Sahara. The victory of Christianity depends on hidden supplies of the water of life. II. THE VICTORY OF THE FUTURE WILL BE DIVINE. The palm tree is in the temple, planted among the heavenly cherubim. It is a bit of nature surrounded with things never found in nature. Christ’s kingdom grows upon earth. The people of God are to flourish like the palm tree (Psalms 92:12). But this prosperity is no mere natural growth of wild humanity; neither is it the cultivated product of secular education. The palm tree is not in the well-pruned and tended garden, but in the temple. It is through religion that we are led on by Christ to victory. 1. There is the conquest of evil. The palm tree is planted by the place of sacrifices—in the temple. We can only hope for a good future when the wrongs and sins of mankind, which are its greatest evils, are overcome. 2. There is dedication to God. The palm tree grows in a holy place. We must be devoted to God if we would enjoy his smile and favor. The highest glory will crown the work of the most devoted servant of Christ. At the monastery of Mar Saba, in the wilderness of the Dead Sea, a palm tree grows on a shelf of the rock high up a wild, barren cliff, and yet flourishes there and bears fruit, because—as the monks say—it springs from a date-stone sown by the saint who founded the monastery. True saints will grow palms of victory from the hardest lives. BY J.R. THOMSON The most holy place. Holiness is an idea which admits of gradual precision and elevation. There is a very simple and primitive meaning of the term, which it would ill become us to despise and ridicule, inasmuch as it was preliminary and preparatory to a more spiritual conception. At the same time, we should do discredit to our Christian training did we not strive to rise to a higher and nobler conception of holiness than that which obtained among, and was sufficient for, a people in an early. stage of spiritual culture. In the temple at Jerusalem there was a holy place, and a holy of holies, or, in the language of Ezekiel, the most holy place. An effort may be made to reach and to explain the several ideas which together made up the peculiar sanctity of the adytum of the Jewish temple. I. THE OF IS , AND THE MOST HOLY PLACE WAS ONE MARKED OFF AND SET APART FROM ALL AROUND. A purpose was served by the distinction between the sacred and the profane—a distinction which may, in the highest stage of spiritual culture, be transcended. Men have to be taught by their senses; and the separation of a certain spot, a certain building, a certain portion of a building, from all around, contributes to the formation of the idea of sanctity. This might not be necessary in a world where no sin exists; but in this world, where sin has reigned, and where sin still so largely prevails, the evil has impressed itself on men’s minds as normal, and the pure and Divine as exceptional. Hence the consecration of sites, and temples, oracles, and holy places. II. THE MOST HOLY PLACE SERVED TO EDUCATE THE JEWISH PEOPLE IN AND IN TRUE . The whole ceremonial and sacrificial dispensation established by Moses, with all the observances of the Levitical Law, may justly be regarded as instructive and disciplinary, in the first place for Israel, and then for all mankind. Those who looked upon the temple and its sanctuary could not but be reminded that here was the peculiar dwelling-place of a holy God. The degrees of holiness attaching to the several parts of the sacred edifice, culminating in the sanctity of the most holy place, were fitted to elicit the spiritual apprehensions, the reverence, the devotion, the penitence, of those who felt themselves in the presence and under the training of the all-holy God. To a certain extent every Israelite not specially disqualified might draw near to Jehovah; the priests were suffered and required to approach still nearer to the shrine; but the high priest alone was permitted, and that only upon a special occasion, to enter the most holy place. Such arrangements and provisions were admirably adapted to educate the Jewish people in the idea and in the practice of holiness. III. BETWEEN A SINFUL NATION AND A JUST AND PURE GOD WAS THROUGH THE MEDIUM OF THE MOST HOLY PLACE. In the holy of holies was performed the especially solemn and sacred service in which, upon the Day of Atonement, the high priest alone was suffered to take part as the representative of the people of the covenant. On that occasion the federal relation of Israel was conspicuously set forth. To the pious Jew the contents of the holy of holies, the vestments of the officiating high priest, the blood of atonement, must all have possessed a very special and very sacred interest. And that interest centered in the idea of reconciliation between Jehovah and the chosen nation—reconciliation rendered necessary by the sins of the people, and by the perfectly holy character, the perfectly righteous government, of God. Consecrated to this use, the inmost sanctuary was naturally invested with a sacredness altogether unique. IV. THE MOST HOLY PLACE BECAME WITH BETWEEN ISRAEL AND ISRAEL’S GOD. Reconciliation naturally led to fellowship. The enlightened Jews doubtless took a spiritual view of the Divine presence, and sympathized with the sublime language of Solomon at the dedication of the temple: "Will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!" Still, it was by means of this temple, its priesthood and its services, that the Jewish nation generally were, by Divine appointment and intention, made familiar with the possibility and privilege of fellowship with the Eternal. It was inculcated upon them that such communion was only possible in virtue of the condescension and compassion of the Most High, and that there was needed on their part, in order to the enjoyment of the privilege, a peculiar preparation, a spiritual cleansing. The thoughtful and devout Jew learned, by means of the temple services, to form such an idea of God as led him to seek a spiritual discipline. He knew that the sacrifices in themselves were insufficient, and that the sacrifices required by the Searcher of hearts were spiritual, consisting in humility, penitence, faith, and obedience. Those thus prepared might draw near unto God, and God would draw near unto them. V. THE MOST HOLY PLACE, AS THE SCENE OF HIGH , THE WORK OF CHRIST. In order to understand the symbolical, and indeed typical, character of the holy of holies, and of the ministration therein performed by the Jewish high priest, it is important to study the ninth chapter of the Epistle to the Hebrews. In that portion of Scripture is as authoritative and lucid explanation of the spiritual meaning of the central scenes and observances of the Jewish economy. It is shown that the shadow was in Christ superseded by the substance, and that in the new and spiritual dispensation we have the fulfillment of ancient promise. The transactions which, on the great Day of Atonement, took place within the holy of holies prefigured and adumbrated the great events by which, not Israel only, but humanity as a whole, was reconciled to God. For when Christ expired upon the cross the veil of the temple was rent in twain; and thenceforth, through the rent veil of Christ’s humanity, the way into the holiest of all was opened up; the alienation of the human race from God was abolished; and perpetual communion was provided between a gracious Father and his restored and accepted children. The most holy place into which through Christ we have access is nothing else than the favor, the fellowship, the love of God.—T. The table that is before the Lord. There can be no question that by this table Ezekiel intends the altar of incense, which stood in the holy place, but which, on account of its sacredness and value, is mentioned by the author of the Epistle to the Hebrews as part of the furniture of the holy of holies. This altar in the tabernacle was of acacia wood covered with gold; that in the temple of Solomon was of cedar wood covered with the same pure and costly metal. Upon this table was burned, every morning and evening, the incense which represented the devotions of Israel. Upon the day of atonement the horns of the altar of incense were touched with the blood of sacrifice. But as no sacrifice, in the strict meaning of that term, was offered upon it, it seems appropriately designated "the table that is before the Lord." Remembering the symbolical intention of the offering of incense as described in the Apocalypse, we cannot fail to understand by this table the appointment that prayer and praise, as an acceptable offering to God, should ever be presented by the Church through the priestly mediation of the Lord Jesus Christ. I. A . The costly and fragrant incense had value in the sight of God, as representing the spiritual sacrifices with which he is ever well pleased. Prayer is not only natural to man as a needy and dependent being; it is enjoined by God as an exercise profitable to man and as the wisely ordained means of securing spiritual and promised blessings. Thanksgiving and praise are becoming to those who are ever receiving from Heaven more than they desire or deserve. We are not to understand merely verbal offerings, but those which proceed from a devout, grateful, confiding, and affectionate heart. II. AN . In the thirtieth chapter of Exodus we find minute directions concerning the presentation as well as the preparation of incense. This service was not an invention of man; it was prescribed by Divine authority. In the Church it is God’s will that there should be constant presentation of devotion—" incense and a pure offering." From the altar of Christian hearts such sacrifices are to ascend to heaven. God will be "inquired of" by his people. "Whoso offereth praise glorifieth God." III. AN . We have abundant testimony in Scripture to the Lord’s indifference to the merely material gifts of men. If such gifts are not the expression of faith and loyalty, he disdains and rejects them. But, on the other hand, nothing is more clearly revealed in Scripture than the delight of the Supreme in the offering of true and loving and reverent hearts. This is a "sweet-smelling savor" to him. "Vainly we offer each ample oblation, Vainly with gifts would his favor secure; Sweeter by far is the heart’s adoration, Dearer to God are the prayers of the poor." IV. A . Incense was offered by the Jewish priest daily—every morning and every evening. Not leas frequent should be the offering of prayer and praise by God’s people-in the Church and in the home, above all in the heart. There is no cessation of God’s favors; there should be no cessation of our thanksgivings. There is no intermission of our needs; there should be no interruption of our prayers. "Pray without ceasing." V. A . It is observable that the one altar mentioned in the Book of the Revelation as existing in the celestial temple is the altar of incense. The purpose of sacrifice is answered and accomplished upon earth. There remains no more offering for sin. In heaven, accordingly, is no altar of sacrifice. But the altar of incense is imperishable. From it ascend immortally the praises and the prayers of the redeemed and glorified. In heaven fellowship with God is never suspended; there harps are never unstrung and voices are never silent.—T. BY W. Sacred places. "This is the most holy place." There has always dwelt in the minds of men a feeling that some places are peculiarly sacred. Unfortunately, there has been no small amount of superstition connected with this feeling, which should be discouraged in others and should be resisted in our own ease. We should strongly insist upon the truth, and carefully cultivate the conviction, that if some places have a peculiar sanctity, it is that "ever, place may be holy ground "to us; that we may find God everywhere and in everything; that we may worship and serve him in every sphere and on all occasions whatsoever. Still, the feeling rests on a basis of truth. We know that there was a "most holy place"— I. IN THE ANCIENT TEMPLE. Within the veil was "the holy of holies," into which none but the high priest might enter, and he only once a year, and then only with the blood of the slain goat. God might only be approached by men as they were purified from sin; and this the careful graduation of access to him clearly symbolized. That inner chamber of the temple was the most sacred spot on earth, because there God manifested his presence as nowhere else. But there were very holy places indeed— II. IN THE LIFE OF OUR LORD. He was the living Temple when he was with us; for was not God manifest in him far more truly and importantly than he was present "between the cherubim" in the luminous cloud? There were three places which, in the experience of Jesus Christ, may be said to be "most holy"—the upper room in Jerusalem, where he "sat down with the twelve" to that sacred meal, and delivered that discourse of priceless value to mankind (John 14:1-31.); the garden of Gethsemane, where he passed through the great agony; and the "place which is called Calvary," where the great sacrifice was offered for the sins of the world. III. IN OUR OWN NOW. We find such in those sanctuaries or in those chambers which are closely associated with our converse with the Most High. Apart from and independent of any act of formal "consecration," the place where we gather together to worship God, the place where we hold holy and happy fellowship with Christ, the place where we listen with eager mind and fervent spirit to his Divine truth,—this is hallowed ground to us; these are sacred spots which we tread reverently, where we feel near to God, which will always be peculiarly dear to our hearts. IV. IN OUR . There are certain very solemn and sacred experiences through which the God of our life "makes us to pass, of which we may truly say that they are "most holy." Of these we have instances in: 1. The time of separation, of loneliness, when we first find ourselves cast upon God for guidance and for fellowship. 2. The day of desperate grief, of overwhelming sorrow, when men can do nothing for us, but God everything. 3. The hour of very special privilege, when we feel the nearness of Christ, the excellency of his salvation, the power of the world to come, the influence of the Holy Spirit; when we feel that we stand before the open gate of the kingdom of God. 4. The occasion of great opportunity, when it is in our power to make some great sacrifice for others or to render some valuable service to them or to speak faithfully and effectively for Jesus Christ.—C. Ezekiel 41:18-20, Ezekiel 41:25 The significance of the cherubim. Among the difficulties that attend this question, it seems clear that these composite forms were intended either to represent the human or the angelic, not the Divine. The idea of any artistic representation of the Divine Being in a Hebrew temple is surely quite inadmissible (see Deuteronomy 4:15-17). Making our choice, then, between the human and the angelic, we distinctly prefer the former, and think that the general idea is that man, when raised to the highest conceivable condition, when possessed of the greatest variety of powers, should bring everything he has and is to the worship and service of God. The fact that, in Ezekiel’s vision, the cherubim had so large a share in the ornamentation, "made through all the house round about," suggests the very close connection there should be between the finest and highest powers of man and the worship of God. In other places (see Ezekiel 1:1-28.) we have a far fuller description of these "living ones," and there we have the idea not only of "peerless strength and majesty" suggested by the "face of a young lion" (verse 19), but also of patient, productive labor (the ox), and of penetrating vision (the eagle); while the thought of swift motion is conveyed both by the wings and the wheels of the prophet’s former vision. Conceive man at his very best, endowed generally with such powers as he is never or rarely possessed of now; add to those capacities which he does enjoy those which are borrowed from other nonhuman spheres; and as he would then be, thus invested, thus enlarged and crowned, the fitting thing would be for him to be found in the temple, blessing and praising God. This is so, in several aspects and for many reasons. I. IT IS HIS MOST SACRED AND BOUNDEN DUTY. For however high in dignity man may rise, and to whatever commanding faculty he may attain, it is certain that: 1. He will always owe everything he may be or may possess to the creative power of God, and that: 2. He will be dependent on the providential goodness of God for their continuance. Thus gratitude and hope should bring him to the sanctuary, to bless God for bestowing them upon him, and to ask him to sustain and to enlarge them. II. IT IS HIS TRUEST AND HIGHEST HONOR. There are many engagements by which man does some honor to his human nature; e.g. conversing, reading, discussing, meditating, planning, learning, executing works of art, composing works of literature, etc. But never does he confer such honor on himself as when he is worshipping God; then the life of the "living one" reaches its very highest point. To come consciously into the near presence of God, to hold communion with the Eternal, to hymn his praise, to dwell in thought upon his nature and his high purposes, to speak his Divine truth or hear it, to work with him toward the gracious and glorious end he has in view,—there is nothing we can do, here or perhaps hereafter, so worthy of, so honorable to, our human nature. Man reaches the very summit of his manhood when he is engaged in worshipping God. III. IT IS THE SOURCE OF THE PUREST AND MOST JOY. Of all sources of delight, beginning with the sensuous and rising to the spiritual, there can be none purer or more ennobling than this. IV. IT BRINGS DOWN A LARGE SHARE OF DIVINE .—C. The significance of the palm trees. The cherubim and the palm trees were closely associated; both were largely represented, and they were found in close conjunction: "a palm tree was between a cherub and a cherub." Both of them pictured the righteous man in the sanctuary of God, but while the cherub signified the good man at his best bringing himself and all that he had as an offering to God, the palm tree stood for the good man as one who had been made what he was by the services of the sanctuary; the one was enlarged and ennobled humanity brining its offering to God, the other was that same humanity gaining its goodness and worth from God and from his house. "The righteous shall flourish like the palm tree," said the psalmist (Psalms 92:12). And there is very good reason why that tree should be taken as a type or picture of the righteous man; there is also excellent reason why the prominence of the palm tree in the prophet’s vision should picture the truth that man’s goodness is the fair and excellent result of much communion with God. Among the resemblances are these— I. ITS . Some trees are irregular, they are twisted and tortuous in their growth; some hug the ground before they rise; but the palm rises straight toward heaven, it stands upright among the trees. "Like some tall palm the noiseless fabric grew." The good man is well figured here; he is the man who does not stoop, who does not bend and bow earthward, who stands erect, who moves in one heavenward direction, who is governed constantly by true and abiding principles. And these he gains from God and from his house. There, in the sanctuary, he is sustained in his principles, is reminded of them, gains fresh inspiration to illustrate and adorn them. II. ITS . The palm, as a fruit-bearing tree, bearing a fruit which is remarkably nutritious—for the date will sustain life for a long time, without any other kind of food—is an admirable picture of the righteous man. He bears fruit; he is expected to "bear much fruit," and fruit of many kinds: excellency of spirit,—love, joy, peace, long-suffering, etc.; worthiness of life,—consistency, blamelessness, practical kindness, etc.; earnest effort to do good,—patient, prayerful endeavor to awaken the slumbering, to elevate the fallen, to comfort the sorrowful, to encourage the feeble, etc. And if he does this, it can only be by having much to do with Jesus Christ his Lord. He must be a branch abiding in the vine; he must maintain a very close spiritual connection with Christ; and how shall he do this without the ordinances of his house? III. ITS BEAUTY. The palm tree lends a great charm to the landscape when seen standing in clusters upon the heights against the sky; and its evergreen foliage makes each particular tree an object of beauty. The righteous man is he whose character is fair, excellent, admirable. When he is what his Master calls on him to be, and what he actually becomes when he seeks the strength and refreshment to be found in communion with God, then the more he is observed the more he is admired. Those qualities are found in him which are "lovely and of good report;" he is unselfish, pure, considerate, open-handed, patient, brave, loyal, loving. His goodness, like the foliage of the palm, grows not near the ground, where it can easily be soiled and lost, but high up, where lower things cannot damage or destroy it. IV. ITS . The fiber of the palm is so elastic that, even when loaded with considerable weights, it still grows determinately upwards (see Smith’s ’Dictionary of the Bible’). The good man may have much to depress him and to hamper his growth, but if he "dwells in the house of the Lord," he will rise, notwithstanding all that would otherwise check him, to a noble height of virtue and of piety. V. ITS TRIUMPH. It does not promise much at the beginning. "It is rough to the touch and enveloped in dry bark, but above it is adorned with fruit … so is the life of the elect, despised below, beautiful above;… down below straitened by innumerable afflictions, but on high it is expanded into a foliage … of beautiful greenness" (see 2 Corinthians 4:17; Hebrews 12:11).—C. This chapter furnishes a brief account of the priests’ chambers in the outer court (Ezekiel 42:1-14), and a detailed measurement of the temple precincts (Ezekiel 42:15-20). Ezekiel 42:1-14 The priests’ chambers. Ezekiel 42:1 The survey of the house having been completed, the seer was conducted by his guide into the outer court (see on Ezekiel 40:17), by the way toward the north, i.e. by the inner north gate (see Ezekiel 40:23) and from the outer court into the chamber that was over against the separate place, and which was before the building toward the north. That this chamber, or these chambers (לִשְׁכָּה being a collective noun, though in Ezekiel 42:4 and Ezekiel 42:5 it occurs in the plural), were not the same cells as those mentioned in Ezekiel 40:17, Ezekiel 40:44, as Havernick supposes, is apparent from their situation and use. Those in Ezekiel 40:44 were in the inner, while these were in the outer; and if the cells spoken of in Ezekiel 40:17 were in the outer court, they were also on the pavement by the outer wall, while the chambers now alluded to were "over against," or in front of, the gizrah, or separate place (see on Ezekiel 41:12), and "over against," or in front of, "the building toward the north." This building Kiel, Hengstenberg, Schroder, and Plumptre hold to have been the erection on the gizrah; Ewald, Kliefoth, Smend, and Currey believe it to have meant the temple. The question as to which view is correct is immaterial, since the row of chambers extended in front of parts of both buildings. Ewald, as usual, follows the LXX; and translates, "brought me to the fifteen (another Greek text has five) cells;" but of this the Hebrew contains nothing. Ezekiel 42:2 With this verse the Authorized and Revised Versions begin a new sentence, and are in this at one with Smend; but the majority of expositors place the second verse under the regimen of the verb, "he brought me," in Ezekiel 42:1, and understand the seer to state that he was planted down before the length (or, long side) of an hundred cubits, with the door toward the north, and the breadth fifty cubits. That is to say, the building which contained the sacristies, or priests’ chambers, was a hundred cubits long and fifty bread. As the building on the separate place was also a hundred cubits long (Ezekiel 41:13), it might seem as if this erection ran exactly parallel to that, and this view is taken by Hengstenberg, Schroder, and Plumptre; but Kliefoth, Keil, and Currey, on the authority of Eze 46:19, locate a priests’ kitchen behind the priests’ chambers towards the west, and reserve for it forty cubits, on the plausible ground that it would not likely be smaller in size than the sacrificial kitchen for the people (see Ezekiel 46:22). Hence, if the building under consideration began forty cubits east of the gizrah wall, it would extend twenty cubits over the end and along the length of the temple. Ezekiel 42:3 Considerable difficulty attaches to the words of this verse. The twenty cubits which were for the inner court (better, the twenty which belonged to the inner court) have been taken by Kliefoth to signify the watchers’ coils in the inner court, west of the north door (Ezekiel 40:40-46), and by Plumptre to indicate an inner area of twenty cubits square, round which the galleries in three stories ran. Both of these views, however, have this against them, that they are purely conjectural, the text in Ezekiel 40:40-46 saying nothing about twenty cubits in connection with the priests’ chambers, and the text under review making no suggestion of an inner area of twenty cubits, but only of the already well-known "inner court." Hence the opinion of Ewald, Hengstenberg, Keil, Schroder, and Currey has most in its favor, that the "twenty" alongside of which the chamber now alluded to lay, meant the twenty cubits clear space which surrounded the temple on the south, west, and north sides (see Ezekiel 41:12-14), and which could properly be spoken of as "for the inner court," rather as "belonging to the inner court," since it was practically a continuation of the same. The pavement which was for (or, belonged to) the outer court, was manifestly that already described as running along the inside of the outer wall (see Ezekiel 40:17). If, as is likely, this pavement was continued along the north side of the inner court wall, then the priests’ chambers must have stood upon it, and been over against it on the east side, as Currey explains; but the easier and more natural supposition is that adopted by Keil, that the second "over against" points to that which faced the chambers on the north, viz. the pavement, as the first marked their boundary on the south. Gallery against gallery (see on Ezekiel 41:15). In three stories; or, in the third story (Revised Version). Whether these galleries existed in each of three stories of the building, or only in the third, cannot be determined. If בַּשְּׁלִשִׁים, "in the thirds" occurs elsewhere only in Genesis 6:16, to denote the chambers or rooms of the third story in the ark, as Smend observes, "the expression might also quite naturally signify three stories, one above another." Ezekiel 42:4 Before the chambers a walk. Whether this walk ran along the longer, i.e. northern, or in front of the eastern side of the chambers, and how it stood related to the way, which is likewise mentioned in connection with the chambers, are litigated questions. The LXX. identifies the two, and understands a way in front of the chambers of ten cubits broad and a hundred cubits long. Ewald and Keil so far agree with the LXX. as to change the one cubit way into a hundred-cubit way; but whereas Ewald thinks of a passage ten cubits broad and a hundred cubits long, running from west to east between two sets of chambers, Keil speaks of a walk of ten cubits broad and a hundred cubits long in front of the cells, extending into a way of equal breadth and length, leading westward into the inner court. Havernick’s, Hengstenberg’s, and Kliefoth’s idea, favored by Schroder, and probably the best, is that of a walk of ten cubits in front of the cells, and a way of one cubit leading into them from the walk. Dr. Currey reverses this, and makes a walk of ten cubits leading inward, and a way, or kerb, of one cubit in front. Plumptre agrees that the passage leading into the chambers was ten cubits broad, but regards the one cubit as denoting the thickness of the wall separating the walk from the interior of the chambers. Ezekiel 42:5 The rendering of the Revised Version sufficiently explains this otherwise obscure verse, "Now the upper chambers were shorter," or narrower, "for the galleries took away from these;" literally, did eat of them, "more than from the lower and the middlemest in the building." In other words, the chambers rose in terrace form, each of the upper stories receding from that below it, as was customary in Babylonian architecture. Ezekiel 42:6 supplies the reason for this shortening of the upper stories. The chambers had not pillars (see on Ezekiel 40:49) as the courts had. Though it is not otherwise stated, these appear to have had colonnades like these in the Herodian (Josephus, ’Aut.,’ 15. 11. 5) and probably also the Solomonic temple (Acts 3:11); and hence the second and third stories required to recede in order to find supports for their respective galleries. Ezekiel 42:7 The wall; or, fence—the Hebrew term being not חֹמָה, as in Ezekiel 40:5, or קִיר, as in Ezekiel 41:5, both of which signify the wall of a city or a building, but גָדֵר (or גֶדֶר, as in Ezekiel 41:10), which means a fence or hedge, as in Ezekiel 13:5—without, over against—or, by the side of (Revised Version)—the chambers, toward the outer court, cannot have been a rampart along the north side of-the chambers, since this was a hundred cubits long, but must have been a wall upon the side of the chambers (east or west) fencing off the outer court from the passage which led down by the side of the chambers. That this fence was on the east side is rendered probable by the circumstance that the sacrificial kitchen lay upon the west (see Ezekiel 46:19, Ezekiel 46:20), and by the statements which follow in Ezekiel 13:8 and Ezekiel 13:9. The fence was doubtless intended to screen the side windows of the lower chambers from public gaze, since these were to be occupied as robing and disrobing rooms for the priests who should officiate in the temple (see Ezekiel 13:14; and Ezekiel 44:19). Ezekiel 42:8 According to the statement contained in this verse, the chambers that were in the outer court, i.e. the chambers whose windows looked into the outer court, projected fifty cubits into the outer court; i.e. this was their breadth or depth from north to south; whereas those before the temple were an hundred cubits; i.e. the chambers whose windows fronted the temple, were a hundred cubits from east to west. Ezekiel 42:9 The chambers were approached by an entry (in the text the entry, this being a well-known and recognized part of the structure) which ran along the east side of the building, and led from the outer to the temple court. As this (the outer) court was higher than that (the temple), and could only be reached by steps, "the entry" is represented as lying under the chambers. It was manifestly this "entry" that was screened by the fence mentioned in Ezekiel 42:7. Ezekiel 42:10-12 A similar suite of chambers, corresponding in every detail, is depicted as having stood upon the south side of the temple and in front of the gizrah. The only question among interpreters is whether Ezekiel 42:10 relates to the north or south suite, or to an east suite. Schroder and Currey see in Ezekiel 42:10 a repetition, from another point of view, of what has already been stated about the north chambers, viz. that, viewed from the outer court, they appeared in the thickness or breadth of the wall (Ezekiel 42:7) and (lengthwise) over against the separate place and the buildings, i.e. the gizrah and the temple. Ewald, Smend, and Keil decide that Ezekiel 42:10 forms part of the description of a south set of chambers only; but in order to make this good they alter the text by substituting הַדָּרוֹם, "the south," for הַקָּדִים, "the east." Plumptre agrees with Kliefoth and Hengstenberg in holding that two similar sets of chambers are described, one on the east side and one on the south side of the inner court wall. The principal objection to this is the fact that only two suites, the north and the south, are referred to by the guide in Ezekiel 42:13 and Ezekiel 42:14. Ezekiel 42:13, Ezekiel 42:14 These state the uses of the chambers just described, and now named holy chambers, to denote their separation and dedication to sacred purposes. Those purposes, again, are defined as two. The chambers were to serve as dining-halls and robing rooms for the priests when they officiated in the temple. The most holy things; literally, the holy of the holies (comp. Ezekiel 41:4; Ezekiel 43:12; Ezekiel 45:3; Ezekiel 48:12; Le Ezekiel 2:3; Ezekiel 6:1-14:17, 25, 29; Ezekiel 7:1, Ezekiel 7:6; Ezekiel 10:12, Ezekiel 10:17; Ezekiel 14:13; Ezekiel 24:9; Ezekiel 27:28; Numbers 18:9), signified those portions of the different sacrificial offerings which were to be eaten by the priests as the servants and representatives of Jehovah (see Keil’s ’Biblische Archaologie,’ 1. § 46) or of the people. Under the Law these were appointed to be eaten in the holy place beside the altar (Le Ezekiel 10:12, Ezekiel 10:13; Numbers 18:10); in Ezekiel’s temple, a special quarter in the near vicinity of the house should be reserved for this purpose. There those portions of the sacrifices that could be eaten were to be consumed; as e.g. the flesh of the sin and trespass offerings, and the meal of the meat offering; but as these could not be at once used, they were to be deposited there until they were prepared for eating, the flesh by being boiled and the meal by being mixed with oil. The obvious intention of this was to convey an idea of the special sanctity of the worship in which the priests were engaged; and just for this reason also they were required to array themselves in other garments (Le Ezekiel 16:23) when they entered on their priestly functions. The putting on and off of these holy clothes took place in the chambers now referred to. Ezekiel 42:15-20 The temple precincts. The seer’s guide, having completed his measurement of the house with its courts, proceeds to measure its encompassing wall, for this purpose conducting the prophet out by the east gate, and measuring, first the east, next the north, thirdly the south, and lastly the west wall, each five hundred reeds in length, or three thousand cubits, so that the entire area of the quadrangle amounted to 3000 x 3000 = 9,000,000 square cubits, equivalent to 2,250,000 square yards. Ezekiel 42:15 The inner house was not the temple as distinguished from its courts, but the temple with its courts, which lay within the wall about to be measured. Ezekiel 42:16 Five hundred reeds. Ewald, Hitzig, and Smend, with others, following the LXX; regard this wall as that of the outer court, and change the "reeds" into "cubits;" but the majority of expositors adhere to the text, and understand the wall to be that of a great quadrangle which encompassed the whole structure, or the outer court and all within. Ezekiel 42:20 To make a separation between the sanctuary and the profane. In these words the prophet indicates the purpose designed to be served by this particular wall; and although it may be said the outer court divided between the "sanctuary," or that which was holy, and the "profane," or that which was common, yet a more decided separation would assuredly be made by extending in the way described the precincts of the house. The objections usually offered to the view which regards the present measurements as those of a larger quadrangle encompassing the outer court, are not sufficient to make that view impossible. See drawing, The Temple and Its Precincts Legend for the Temple and Its Precincts C, temple court, 500 cubits square P, the temple precincts, 3000 cubits square. (1) It is said that the "sanctuary" always refers to the house as contrasted with its courts, especially with the outer court, and that in this sense it should here be taken; but the rendering, "that which is holy," shows how the idea of special sanctity might easily be extended to the whole structure, including courts as well as house (see Psalms 114:2; Daniel 9:20). (2) It is urged that there is no other instance in which the measurements are represented as having been taken by "reeds" in the plural; but a glance at Ezekiel 45:1, etc; and Ezekiel 48:16, will show that this is incorrect. (3) It is represented that in the center of such a huge quadrangle the house, with its courts and gates, would wear an insignificant appearance; but, while this might have been so had the area been crowded with other buildings, it is rather likely that in the midst of so large a vacant space the temple and its courts stand out with increased clearness, if not with augmented size. (4) It is added that the summit of Mount Moriah could not admit of the construction of such a vast quadrangle; and it is answered that this shows the temple was an ideal house, never meant to be built upon the literal Moriah. See drawing, The Ground Plan of the Temple Legend for the Ground Plan of the Temple N. G; etc; gateways. O, outer court. P, pavement. K, cooking-chambers for the priests. B, boiling-houses for the people. c, chambers on the pavement. G, the gizrah. C, priests’ chambers. F, fence. I, inner court. E. G; N. G; S. G; gates. A, altar of sacrifice. W, watchers’ chambers. HP and H, the house. . The outer court. There was an outer court in the temple of Jerusalem, held to be less sacred than the courts nearer to the holy place; to this court Gentiles were admitted. I. THERE IS AN OUTER COURT IN ALL . There are always people who seem to stand midway between the Church and the world. In some cases they are like Elijah’s contemporaries, halting between two opinions (1 Kings 18:21). They may be described as like the scribe who was "not far from the kingdom of God" (Mark 12:34). Feeling a certain attraction for religion, they are drawn into association with public worship. Others, like the money-changers and cattle-vendors whom our Lord disturbed, find it possible to make worldly profit for themselves by hanging on to the fringe of religious ordinances. II. THEY WHO ARE IN THE OUTER COURT ENJOY CERTAIN . These people can see what is going on in the more sacred interior of the temple. Though they take no part in the services, they are able to witness the sacrificial rites. Similarly, there are regular attendants at Christian churches who do not enter into the more intimate life of the community nor enjoy its highest advantages. Yet they have some privileges. It is something to see the door, if we have not yet knocked at it. Knowing the way ought to be a preparation for entering it. In a professedly Christian country, where New Testament facts are familiar to most people, and where few are quite out of the range of potential religious influences, privileges are enjoyed which bring a responsibility not shared by the more ignorant heathen. III. THEY WHO ARE IN THE OUTER COURT MISS THE BEST . At most they have Esau’s blessing, not Jacob’s. Like Balsam, they see the Christ, but "not near;" therefore, like that unhappy prophet of Moab, they must be excluded from the covenant of promise. It is an aggravation to the torment of Dives that he can see Lazarus in Abraham’s bosom. The knowledge of Christian truth and the sight of Christian grace do not save the souls of men who will not yield themselves to Christ in heart and life. We have to beware of a common snare. Many are tempted to believe that they are safe because they are in some sort of external association with religion. We need to understand distinctly that this will not avail. There must be personal membership in the kingdom of heaven for all who will enjoy the real blessings of the kingdom. IV. IT IS NOW FOR THOSE WHO ARE IN THE OUTER COURT TO ENTER THE INNER COURT. This was even true of the old, narrow Jewish religion, on the condition that the Gentile proselyte was circumcised and became a Jew. It is certainly true of the free, world-wide Christian gospel. None need linger in the outer court. There is room within the privileged Church for every soul on earth, and a welcome from Christ for all who will come. But observe, in conclusion, the distinction between outer and inner courts in the Christian Church is spiritual, not visible. Professed Church-members may be in the outer court; while those who join no earthly community, and are regarded by their brethren as religious Bohemians, are in the inner court if their hearts and lives are truly near to Christ. Ezekiel 42:13 Holy places. In a Protestant reaction against the superstition that attaches magical sanctity to certain sites, we have perhaps lost hold of the truths of which that superstition was a perversion. I. THERE IS A OF . We may own to a revulsion for a man who would botanize on his mother’s grave. Every Englishman must feel a thrill of national pride when he visits the field of Waterloo, as every Greek must have done when treading the plain of Marathon. Though a man may have traveled far and have acquired wealth that has raised him above his humble origin, it is but natural that he should look back to the cottage home of his childhood with tender affection as to the most sacred shrine on earth. It may be from superstition, or it may be from sentiment; but whichever be the cause, it is surely no strange thing to confess that the house of God in which a man has worshipped for years gathers to itself a peculiar consecration. There his burdened soul has been cheered; there the light has pierced his darkness; there he has sat side by side with the loved and lost, and if the place that once knew them now knows them no more, does not the very sense of change and the very pain of the vacancy add a new sacredness to the place, while dear memories of a beautiful past cling to its very walls and drape them with a sweet, sad sanctity? II. THERE IS A OF USE. The sacred chambers were to be used by the priests, and in them sacrificial meals were to be eaten. Thus the sanctity of sacred usage was to be attached to these rooms. The commonest thing becomes holy when it is consecrated to a holy purpose. The shop may be a temple, the counter an altar, and the wares sacrifices, when the business is carried on for the glory of God in quiet obedience to his will of righteousness. Thus the very bells on the horses may have "Holiness to the Lord" inscribed upon them. It is in this direction that we should move when we would abolish too narrow distinctions between the secular and the sacred. We should lose the distinction, not by making religion earthly, but by making earth religious; not by desecrating the spiritual functions, but by consecrating things of the outer world. III. THERE IS A OF LIFE. This is the only true sanctity. The other forms of sanctity are its reflections and results. True holiness resides in the heart, and there alone. That is the holy place in which the holy man dwells. The presence of the priest sanctifies the temple-chambers. But it is not the "linen ephod" or any badge of office that makes the true priest. Every man who has habitual access to the presence of God is a true priest of God. He who walks with God treads holy ground. A halo of sanctity surrounds the heavenly life. Whether this life be spent in a temple court, a hermit’s cell, a Christian home, or in the hard, fierce world, it is encircled with holiness, and it weaves about it its own sacred tabernacle. Ezekiel 42:14 Holy garments. The priests were to keep their holy garments in their holy chambers, wearing them in the sacred offices of the temple, and exchanging them for their common clothing before mixing with the people. This regulation was a necessary part of the Old Testament ceremonial, with its suggestions of separateness and external holiness. But it was susceptible of abuse, and some of the modern reproductions of it are certainly far from being commendable. I. THE ANCIENT OF HOLY . 1. The necessity of holiness in all worship. God must be worshipped with clean hands and a pure heart—" in the beauty of holiness" (Psalms 96:9). The old heathenish divorce of religion from morality could not be permitted under the Jewish economy. All that was most formal and external was intended to keep before the minds of the worshippers a clear perception of God’s horror of sin, and a vivid presentation of his supreme love for righteousness. 2. The experience of holiness by individual men. Not only were the chambers in which the priests ate the sacrificial meals to be holy, but even the garments worn by the priests were also to be sacred. The sanctity attaches to the person. The very bodies of Christian people are temples of the Holy Ghost (1 Corinthians 6:19). 3. The renewal of holiness in every act of worship. It is necessary to see that we are in a fit condition to approach God. It is not sufficient that we were once pardoned and cleansed. Unhappily, fresh defilement is repeatedly contracted. It is therefore necessary that renewed cleansing should be received. This was suggested by Christ’s washing his disciples’ feet (John 13:4 10). By Christ we can be fitted for entering the presence of God. II. THE COMMON ABUSE OF HOLY . 1. In distinction of persons. The priest in his robes appeared as a more holy man than the common worshipper in his every-day dress. This was inevitable under the old Jewish system, but it should not be permitted in the present day. Yet what is called "the cloth" is often supposed to carry a certain sanctity, and clerical attire is thought by the superstitious to mark a spiritual separateness. But no such separateness exists in the Christian Church, all the members of which constitute "an holy priesthood" (1 Peter 2:5). 2. By observing seasons. The priests wore their holy garments for a time, and then laid them aside and assumed their ordinary apparel. Some people put on their religion as they put on their Sunday clothes. They are saints at church, and sinners in the world; holy on Sunday, and profane on the weekdays. This is all delusive. No man can live two honest lives. Religion claims our whole being and time. For the true Christian all days are sacred to Christ’s service. 3. With mere external profession. The holiness resides only in the garment; the religion is nothing better than a clothing—it is no inspiration. Such religion, like that of the Pharisees who cleansed the outside of the cup and platter, is hypocrisy. BY J.R. THOMSON Sacerdotal sanctity. If the Jews were a peculiar, a consecrated, a holy people, it may be said that their sanctity was concentrated in the temple—the building which was "holiness unto the Lord," and in the holy priesthood, set apart for the ministrations of the sanctuary. The angel who showed Ezekiel the temple of vision laid great stress upon this characteristic of the marvelous and symmetrical building. I. . This is exhibited as affecting: 1. The priests, who were set apart from the rest of the people. How should they be clean who bear the vessels of the Lord! 2. Their residences. During the period of their officiation in the temple services and sacrifices, they had their dwelling in certain chambers within the precincts, and these chambers were deemed holy places, 3. Their food. They are said to "eat the most holy things;" i.e. there were certain regulations as to food which were prescribed for them that had no reference to the people generally. 4. Their garments. The priests were provided with raiment which they were required to wear when ministering before the Lord. Holy functions necessitated holy vestments. 5. Their offerings. As the reader of this passage is reminded, it was the duty of the priests to present meal offerings, sin offering, and guilt offerings. As these were offered upon the holy altar to the holy God, they themselves were holy. It thus appears that everything connected with the position, the life, the ministrations, of the priests was marked by ceremonial sanctity. II. THE OF . What was the purpose of all the arrangements described in this and other passages of Old Testament Scripture? Why was this artificial separation introduced into the religion and life of the Hebrew people? A complete answer to these questions is perhaps not possible. But it is evident that it was intended to convey to Israel and to mankind: 1. A conception of the holy nature of God. Very different was the character claimed for himself by Jehovah from the character attributed to the deities of the heathen nations around. Whilst these deities were disfigured by selfishness, cruelty, and lust, Jehovah’s attributes were righteousness, holiness, and benevolence. Everything connected with the worship of God, as practiced in the temple at Jerusalem, was adapted to convey to men’s minds the idea of God’s infinite and spotless holiness. 2. A conception of the holy character of acceptable worship. Concerning idolatrous worship, we know that it was distinguished by perfunctoriness and superstition, and in some cases by impurity. Religious rites among the heathen are usually corrupt, or else mechanical and spiritually valueless. On the contrary, the worship of the true Hebrew, as is evident to the attentive reader of the Book of Psalms and of the prophets, was a sincere, holy, and spiritual worship. It was well understood that no other worship could be acceptable to the holy and heart-searching King of kings. And the arrangements described in this passage of the Book of Ezekiel were evidently adapted to produce and to deepen this impression. 3. A conception of the holy services of obedience and praise. Sacrifices were enjoined and required of the pious Hebrew; but sacrifices were not the only or the chief services to be presented by the devout worshipper. In connection with these, and beyond these, were the offerings which God ever delights to accept from his own people—spiritual offerings of devotion and of active services. And if these are distinguished by one characteristic above another, that characteristic is true holiness.—T. Ezekiel 42:15-19 The symmetry of the sanctuary. The measurements which are in this part of Ezekiel’s prophecies given with such abundance and such minuteness are intended primarily to convey the impression that the temple which was seen in vision was a building of perfect beauty, harmony, and completeness. But the material building was a figure of a spiritual edifice, and the material qualities ascribed to it were significant of moral attributes of the profoundest interest. And the structure, made without hands, yet possessing every quality that can command admiration and reverence, is none other than the Church of the living God. I. THE OF THE CHURCH FOLLOWS FROM ITS BEING PLANNED BY GOD’S WISDOM. The tabernacle was constructed according to the pattern shown by God to Moses in the mount. The plan and details of Solomon’s temple are attributed to Divine inspiration. And the Church of Christ is in the New Testament compared to the temple, with its Divine foundation, its ample precincts, its spiritual sacrifices, its accepted worshippers. All the productions of the Divine mind are perfect. When God looks upon his works he pronounces them to be "very good." Upon the Church, as upon what possesses a higher interest and value than aught material, Divine wisdom has expended all its resources. And the perfectly symmetrical product is just what might be expected. In God s mind the spiritual temple is faultlessly perfect; and the actual Church is destined to realize the glorious ideal. II. THE OF THE CHURCH RESULTS FROM ITS UPON THE MODEL OF CHRIST HIMSELF. The humanity of the Lord Jesus was the temple of God. And when he departed from earth he left his representative in the Church which he redeemed and sanctified, and which he appointed to continue in his stead unto the end of time. The temple of his body was succeeded by the spiritual temple, built up of loyal and living souls. If Christ contained within himself, if Christ exhibited in his life, every moral perfection, it is manifest that the Church, which is his body, must perpetuate the spiritual excellences which existed in himself. III. THE OF THE CHURCH IS WROUGHT BY THE AND OF THE HOLY SPIRIT. There is a Divine presence in the Church, which, so far from being merely passive, is vital, energetic, and transforming. Who has not admired the action of certain physical and vital principles which produce the marvelous symmetry of crystals, and the yet more marvelous symmetry of every form of vegetable and animal life? What takes place in the natural kingdom is transcended by what occurs in the spiritual realm, although these results are not in the same way apparent to the senses of the observer, and appeal rather to his spiritual discernment and susceptibilities. But the provision for the growth and prosperity of Christ’s Church, the provision for ministers and officers, for cooperation and sympathy in Church worship and Church work, all tell of a Spirit informing, inspiring, and directing the whole, and producing a result of marvelous and admirable harmony and spiritual beauty. IV. THE OF THE CHURCH WILL REACH ITS FULL AND PERFECT IN THE STATE. Who call read this portion of Ezekiel’s prophecies, and the corresponding chapters from the Book of the Revelation, without forming the conviction that, however this world may be the scene of the Church’s discipline, the scene of the Church’s maturity is elsewhere, is above? The heavenly temple is, in glory anti beauty, faintly imaged by the Church militant on earth. Yonder all imperfections shall be removed, all deficiencies shall be supplied, all holy tendencies shall be fully developed, all promise shall be fulfilled. There the city and the temple are one; for of the heavenly Jerusalem it is said, "The Lord God Almighty and the Lamb are the temple thereof."—T. Separation between the holy and the common. The walls described by the prophet served another purpose than the most obvious one of enclosing a space and supporting a roof. They had a symbolical meaning. They were walls of separation. The several portions of the temple were invested with varying degrees of holiness, and in this arrangement there was no doubt a Divine significance and intention. There were parts reserved for Israelites, parts reserved for the priests, and one part into which the high priest alone was permitted to enter. In this way separation was effected between the more and the less holy, and between the holy and the common. I. SUCH WAS BY DIVINE WISDOM. It Was not, as similar arrangements in heathen temples may have been, a device of human ingenuity and a provision of human and sacerdotal policy. It was part of the Divine intention of which the whole was the outworking and expression. II. SUCH WAS FOR HUMAN . The Israelites needed to be taught the elements of religious knowledge, and to be trained in rudimentary religious life. The means adopted to this end were in harmony with their condition, and with the stage of intellectual and spiritual development which they had, reached. A wall of separation was certainly something very visible, tangible, and unmistakable; they who looked upon it, and who by it were prevented from approaching some sacred spot, were thereby taught most precious truths as to the character of the God to whose honor the temple was reared, as to the nature of his laws and his worship, as to the conditions of acceptance with him. Discrimination between the good and the wicked, the exclusion of the latter and the admission of the former into Divine favor,—such were moral lessons which the provisions connected with the temple precincts were admirably fitted to impress upon the minds of a rude and rebellious people. III. THE LESSONS OF SUCH WERE OFTEN BY HUMAN AND . The tendency of human nature is to rest in the symbol instead of passing on to that which is symbolized, to mistake the shadow for the substance. The material was designed to lead to the spiritual; but the importance which properly belonged only to the spiritual was sometimes attributed to the material. This was so not only with reference to the case before us, but with reference to all the provisions of a similar and symbolical nature which existed in connection with the temple and its worship. And Christians must not imagine themselves free from a similar liability to error. Even in our spiritual dispensation the same mistake is committed, and church buildings and sacraments are sometimes substituted for the great spiritual realities which they represent. IV. THERE IS A SENSE IN WHICH SUCH WAS , AND HAS BEEN BY . One great work of our Divine Savior was to break down the middle wall of partition that fenced off Jews from Gentiles, and to make of two "one new humanity." It was a first lesson of Christianity that men should give up calling any man or any thing "common or unclean." The change was brought about, not by leveling things sacred, but by raising things secular, and by steeping everything in a Divine light, pure and lustrous. All Christians are admitted into the true Israel; all are enrolled in the sacred priesthood; all are welcomed to fellowship with Heaven. V. THERE IS A SENSE IN WHICH SUCH ENDURES, AS GOD EVER AND HIS PEOPLE WITHIN WALLS OF LIVING . He delights to include, but takes no pleasure in exclusion. Into the heavenly city, which is a temple, there enters not anything unclean or common. From such contamination the blessed and glorified are forever preserved. There is around the citizens of the heavenly Jerusalem, the worshippers of the heavenly temple, a wall which preserves them forever from all molestation and from every incursion of evil. But within there is no distinction; there is one heart, one service, and one song.—T. BY W. Ezekiel 42:4-14 Separation and society. What did those "chambers" mean, of which we read so much in this vision? Their immediate use, as intimated to the prophet, is given in the thirteenth and fourteenth verses. They were for the personal accommodation of the priests; that they might there, in a place which was nowise profane but thoroughly holy, eat that part of the sacrifices which fell to their share; and that they might there robe and unrobe, so as to serve in sacred vestments and mingle with the people in ordinary dress. Their object, therefore, was to maintain the separateness or sanctity of the priests. It has been suggested that they also answered this general purpose by constituting places for sacred retirement and devotion; possibly for the accommodation of those who, like Anna the prophetess, "departed not from the temple, night or day" (Luke 2:37). Those who were to minister in the temple were to be provided with rooms which were separated from the commerce and the strife of the outer world, where there would be nothing to contaminate or interrupt. But what meant the "walk of ten cubits breadth" (Ezekiel 42:4)? Was not this for society, as the chambers were for separation? Matthew Henry suggests that these "walks of five yards broad were for those that had lodgings in the chambers, that there they might meet for conversation, might walk and talk together for their mutual edification, might communicate their knowledge and experiences; for," he adds with characteristic good sense, "we are not to spend all our time between the church and the chamber." We learn— I. THE DUTY AND THE OF . 1. That which is obligatory and constant; viz. to be separate in spirit and in sympathy from sin; to stand apart, in spirit, from all that is in any way unchristian. 2. That which is obligatory and frequent; viz. to separate ourselves much and generally from the society of the sinful. Jesus Christ was thus "separate from sinners" (Hebrews 7:26). It is the sacred duty of most good men, and of all the young, to keep aloof from the vicious and profane; to decline the society, and firmly to refuse the friendship, of those who fear not God and whose conduct is unprincipled and deleterious. 3. That which is wise and occasional; viz. to retire into the seclusion of the quiet chamber, where there is no disturbing voice to prevent our close communion with the Father and Savior of our spirits. II. THE SERVICE OF SOCIETY. There are truths to be learned and there are influences to be gained in solitude which cannot be secured in society; but, on the other hand, there is a service which only society can render us. To meet men and to know them as they are living their daily life of toil and struggle; to come into close contact with their difficulties, their doubts, their joys, and their sorrows; to exchange ideas with them; to learn what their experience and their wisdom have to teach us, and to convey to them what we ourselves have learned in the solitary place; to be in the world, and still above it;—this is not only the true triumph of Christian principle, it is the fair and open opportunity of Christian usefulness.—C. The size and strength of the kingdom. "The particularity with which these measurements are given shows the importance attached by the prophet to the external dimensions … The compass assigned to the sacred buildings exceeded the limits of all ancient Jerusalem … Here is another of those traits intended to render manifest the ideal character of the whole description" (Fairbairn). The fulfillment is found in the glorious magnitude of the Church of Christ, of which the temple was designed to be the type. We look, then, at— I. THE SIZE OF THE KINGDOM. The kingdom of Christ is indeed of vast dimensions; it requires a heavenly messenger to compute it. 1. It is inclusive of all classes and characters. It is not confined to rich or poor, or to those who have "neither poverty nor riches;" it is not intended for the learned any more than for the unlearned; it is the home of those who have been devout and upright all their days, and it offers an asylum to those who have wandered away into the darkness and fallen into the depths of sin. 2. It is unlimited by race. The Jew at first imagined that the kingdom was for him only; but it was not long before the providence and the grace of God demonstrated that the kingdom of Christ was open to the whole Gentile world; and missionary labors have proved that there is no climate beneath the sun where the seeds of Christian truth will not spring up and bear flower and fruit. 3. It is extended through all time. Nineteen centuries have nearly gone since John declared that the kingdom was "at hand," and, so far from there being any signs of completion, there is more active and successful evangelization than at any previous period of Church history. The prophet might well see a large space measured when the area of the kingdom was in question. II. THE OF THE KINGDOM. This temple is a perfect square, five hundred reeds on every side. "Buildings which are four-square are the most stable, firm, and lasting." The kingdom of Christ is immovably strong, and nothing can withstand it, because: 1. It rests on the basis of Divine truth. Not "cunningly devised fables," but well-established facts, are the foundation on which the fair, spiritual edifice is resting—the facts of the Incarnation, of the works of beneficent power wrought, of the words of truth and grace spoken, of the resurrection from the dead accomplished by Jesus Christ; the facts of the apostolic ministry, of the opposition offered to the gospel and of its steady, spiritual, glorious triumph over it. 2. It meets the deep and abiding needs of our humanity. Beneath all skies, under all conditions, through all changes and circumstances, after all political and social revolutions, man wants the same things to be truly and profoundly satisfied. He wants a Divine Father of his spirit; a salvation from sin; a refuge in time of trouble; a source of elevation in all the meanness and littleness of earthly life; hope in death. This the gospel of Christ is always offering him. To hungering, toiling, sorrowing, burdened humanity Jesus Christ is ever saying, "Come unto me … I will give you rest." 3. It relies on the Divine power and presence. "All power is given to me in heaven and in earth; go ye, therefore, and teach all nations … lo, I am with you always," etc. (Matthew 28:18-20). In the presence, the sympathetic and active presence, of the all-powerful Redeemer we have the strongest assurance that the kingdom will extend and prevail; it is strong in its present and mighty Lord.—C. The consecration of the new temple by the entrance into it of the glory of the God of Israel (Ezekiel 43:1-12), and a description of the altar with its dedication to the solemn ritual for which it was in future to be employed (Ezekiel 43:13-27), form the contents of the present chapter, and complete the prophet’s picture of the future sanctuary of Israel. Ezekiel 43:1-12 The consecration of the temple by the entrance into it of the glory of the God of Israel. Ezekiel 43:1 Afterward, etc. Having completed the survey of the temple precincts (Ezekiel 42:15-20), the prophet’s guide, "the measuring man," conducted him back to the gate that looked towards the east, i.e. to the gate leading into the outer court from the east (see on Ezekiel 40:6), perhaps because this was the principal entrance to the sanctuary, but chiefly because through it the impending theophany was to pass. Ezekiel 43:2 Scarcely had the prophet taken up his station at or near the gate when the glory of the God of Israel (see on Ezekiel 1:28; Ezekiel 3:23) came from the way of the east, as if intending to enter the temple by the very door through which it had previously departed from the temple (comp. Ezekiel, Ezekiel 10:19; Ezekiel 11:22, Ezekiel 11:23). The voles which proceeded from the theophany and resembled the noise of many waters, is after the LXX. (καὶφωνὴτῆςπαρεμβολῆς) by Keil and Smend understood to have been the sound produced by the motion of the wheels and the rustling of the wings of the cherubim (see on Ezekiel 1:2, Ezekiel 1:4; Ezekiel 10:5), but is better taken, with Kliefoth and Hengstenberg, to signify the voice of the Almighty himself, i.e. of the personal Jehovah (comp. Revelation 1:15). The statement that the earth shined with his glory (comp. Revelation 18:1) has by Havernick, Kliefoth, and others been supposed to indicate the absence of that "cloud" in which the glory of Jehovah appeared in both the Mosaic tabernacle (Exodus 40:34, Exodus 40:35) and the Solomonic temple (1 Kings 8:10, 1 Kings 8:11), and thereby to point to the clearer and more resplendent manifestations of the Godhead, which were to be given in connection with the new dispensation for which Ezekiel’s "house" was being prepared. This, however, as Keil has shown, cannot be main-rained in face of the facts that in both Exodus and 1 Kings "the glory of the Lord" is used synonymously with "the cloud," and that in Ezekiel’s vision "the glory" and "the cloud" were alike present (see Ezekiel 10:3, Ezekiel 10:4). Kliefoth and Schroder hold "the earth" which was illumined to have been "the whole globe," "the entire region of humanity," as in Isaiah 6:3; Isaiah 60:1, etc.; but there does not appear ground for departing from the ordinary sense of the words, that "the path" of the advancing God was irradiated by the brilliance of his material glory. Ezekiel 43:3 The prophet identifies the vision on which he now looks as the same he had formerly beheld on the hanks of the Chebar, when he came to destroy the city, i.e. when, in obedience to Divine command, he stood forth to announce the destruction of Jerusalem. Ewald and Smend follow the Vulgate. quando venit ut disperderet, in substituting "he," Jehovah, for "I," Ezekiel; but the change is unnecessary, as the prophet’s language is perfectly intelligible and quite correct, since "the prophet destroyed the city ideally by his prophecy" (Hitzig), and it is not unusual for Scripture to represent a prophet as himself doing what he is only sent to predict (comp. Ezekiel 4:2; Ezekiel 32:18; Jeremiah 1:10). The prophet’s reason for introducing this clause was manifestly the same he had for identifying the visions—to show that, while it was the same Jehovah who had departed from the old temple that was now returning to the new, there was nothing incongruous in the idea that he who in the past had shown himself a God of justice and judgment by overturning and destroying the old, should in the future exhibit himself as a God of grace and mercy by condescending to establish his abode in the new. The impression produced upon the prophet’s soul by his vision was the same that had been produced by the former—he fell upon his face in awe and wonder. Ezekiel 43:4, Ezekiel 43:5 The prophet next narrates that he saw the glory of the Lord entering into and taking possession of the "house," as formerly it had entered into and taken possession of the tabernacle and the temple (Exodus 40:34, Exodus 40:35; 1 Kings 8:10, 1 Kings 8:11), and that of this he was further assured by experiencing immediately thereafter—not a push from the wind, as Luther and Kliefoth translate, but an impulse from the Spirit (not "a spirit," Ewald, though the Hebrew word wants the article), which raised him from the ground upon which he had fallen (Ezekiel 43:3), took him up (see on Ezekiel 2:2; Ezekiel 3:12), and brought him into the inner court, exactly in front of the "house," where, having looked into the interior, he saw that the glory of the Lord filled the house, the language being that used in connection with the tabernacle and the temple. Ezekiel 43:6 And I heard him (better, one) speaking unto me out of the house; and the (literally, a) man stood by me. Two questions arise—Who was the speaker? and, Who the man? As to the speaker, the natural reply is that the One who addressed Ezekiel from the interior of the "house" was Jehovah himself, whose "glory" had just entered in to take possession of the house, and this view is adopted by most interpreters, though Hengstenberg and Schroder regard the man who stood beside the prophet as the one who addressed him. As to the man, it cannot, as Kliefoth maintains, be decided solely by the absence of the article before "man" that this was a different person from the guide who had hitherto conducted the prophet and measured the Building. The article may have Been emitted because the important point to be recorded was not the circumstance that the "one" who stood beside him was his quondam guide, but the fact that this "one" was a man. That he was also Ezekiel’s old conductor is at least a natural suggestion when one finds him afterwards appearing as a measurer with a line in his hand (Ezekiel 47:3). Ezekiel 43:7-12 Debate exists as to who the speaker in the seventh verse was, whether Jehovah or the man—some holding with Kliefoth, Ewald, Smend, and Currey, that he was Jehovah; others, with Havernick, Keil, Hengstenberg, and Schroder, that he was "the man;" and still others, with Plumptre, that it cannot be decided which he was. One thing is clear, that if "the man" was the speaker, his words and message were not his own, but Jehovah’s. Yet unless the man had been the angel of the Lord—the view of Hengstenberg and Schroder—it will always seem incongruous that he should have addressed Ezekiel without a "Thus saith the Lord." Hence the notion that the speaker was Jehovah is, perhaps, the one freest from difficulty. The message announced or communication made to the prophet related first to Jehovah’s purpose in entering the temple (verses 7-9), and secondly to his object in showing the house to the prophet, viz. that he might show it to the house of Israel (verses 10-12). Ezekiel 43:7 The LXX. and the Vulgate divide the present verse into two parts, and take the first as equivalent to a solemn word of consecration, the former supplying ἑώρακας the latter vidisti, "thou hast seen." The Chaldee Targum inserts, hic est locus, "this is the place," and in so doing is followed by Luther and the Revised Version. Some word, it is obvious, either a "see!" or a "behold!" must be interpolated, in thought at least, unless one adopts the construction of the Authorized Version, with which Smend agrees, and makes "the place of my throne," etc; to be governed By the verb "defile," or, with Ewald, places it under the regimen of "show" in Ezekiel 43:10, throwing the whole intervening clause into a long parenthesis—a device which does not contribute to lucidity. Of the two expressions here employed to designate the sanctuary—not the temple proper, but the whole house with its surroundings—the former, the place of my throne, though peculiar to Ezekiel, receives explanation from the conception, familiar to earlier writers, of Jehovah as dwelling between the cherubim (Exodus 25:22; 1 Samuel 4:4; 2 Kings 19:15; Psalms 80:1; Isaiah 37:16); the latter, the place of the soles of my feet, was of frequent occurrence to denote the ark of the covenant (1 Chronicles 28:2; Psalms 99:5; Psalms 132:7) and the temple (Isaiah 60:13; Lamentations 2:1). The word of consecration was expressed in the promise, I will dwell (in the temple) in the midst of the children of Israel forever, etc; which went beyond anything that had been spoken concerning either the tabernacle of Moses or the temple of Solomon (comp. Exodus 25:8; Exodus 29:45; 1 Kings 6:13). The second part of the verse announces what would be the result of Jehovah’s perpetual inhabitation of the temple—the house of Israel would no more defile his holy Name either by their whoredom or by the carcasses of their kings in their high places, or, according to another reading, in their death. That the whoredom signified idolatry (comp. Ezekiel 16:1-63.) commentators are agreed. What divides them is whether this also is alluded to in the alternative clause. Rosenmüller, Havernick, Keil, Fairbairn, and Plumptre believe it is, contending that the "carcasses of their kings" (comp. Leviticus 26:30; and Jeremiah 16:18) was a contemptuous and satirical designation of the idols they had formerly served, that the word "kings ’ is frequently employed in this sense in Scripture (see Isaiah 8:21; Amos 5:26; Zephaniah 1:5), and that the special sin complained of, that of building altars for dead idols in the very temple court, had been practiced by more kings than one in Judah; and in support of this view may be urged first that it is favored by the use of the term bamoth, or "high places," in verse 7, and secondly by the exposition offered in verse 8 of the nature of the sin. Ewald, Hitzig, Kliefoth, and Smend, on the other hand, regard the sin spoken of in the second clause as different from that indicated in the first, maintaining that while this was the practice of defiling Jehovah’s sanctuary by idolatry that was the desecration of the same by the interment in its courts of their dead kings. Against this, however, stands the fact that no authentic instance can be produced of a Judaean sovereign’s corpse having been interred in the temple area. David, Solomon, Jehoshaphat, and others were buried in the city of David (1 Kings 2:10; 1 Kings 11:43; 1 Kings 22:50), and a place of sepulchers existed on the south-west comer of Zion in the days of Nehemiah (Nehemiah 3:16); but these prove nothing unless the temple hill be taken, as no doubt it sometimes was, in an extended sense as inclusive of Mount Zion. Similarly, the statement that Manasseh had a burial-place in the garden of Uzzah (2 Kings 21:18, 2 Kings 21:26) cannot be adduced in support of this view, unless it can be shown that the garden of Uzzah was situated on the temple hill. On the whole, therefore, the balance of argument inclines in favor of the first view, though it does involve the introduction of a figurative sense into the words. Ezekiel 43:8 In their setting of their threshold by my thresholds etc. The first "their" can only refer to "the house of Israel and their kings;" the second "their" may also allude to these, but is best taken as pointing to the "idols," whose thresholds or temples, according to the view adopted of the preceding verse, were set up in the court of Jehovah’s temple, and so close to the latter that nothing stood between them except the temple wall Smend, who favors the second view of the preceding verse, considers this verse as a complaint against the kings for having erected their royal residence on Mount Zion, in the immediate vicinity of the temple; but as David’s palace was older than the temple, it is not likely Ezekiel was guilty of perverting history in the manner this hypothesis would imply. Ezekiel 43:9 Now let them put away their whoredom, etc. What has just been declared to be the necessary consequence of Jehovah’s abiding in the midst of Israel is now enjoined upon Israel as an indispensable prerequisite of Jehovah’s taking up his residence amongst them. Ezekiel’s theology in this respect harmonizes with that of Old and New Testament writers generally, who invariably postulate purity of heart and life as a necessary condition of God’s abiding in the heart, while asserting that such Divine indwelling in the heart is the only certain creator of such purity (comp. Ezekiel 18:31; Ezekiel 36:26; Isaiah 1:16, Isaiah 1:25; Isaiah 26:12; John 14:23; 2 Corinthians 6:17; James 4:8). Ezekiel 43:10 Show (or, make known, i.e. publish the revelation concerning) the house to the house of Israel For this purpose the vision had been imparted to the prophet. That they may be ashamed of their iniquities. This told the reason why the vision of the house should be made known to Israel. And let them measure the pattern; sum, number, or well-proportioned building. This explained how, by beholding the house, Israel would be led to repent, and be ashamed of her iniquities. There is no ground for thinking the ultimate object Jehovah had in view, in recommending the house of Israel to note the proportions of the visionary edifice, was, as Wellhausen, Smend, and others allege, that they might reproduce these in the post-exilic building; if they were to measure, i.e. scan and meditate upon the fair dimensions of the "house," it was that they might understand its religious or moral and spiritual significance, both as a whole and in detail. Ezekiel 43:11 And if they be ashamed of all that they have done. This cannot signify that Ezekiel was not to show the house until they had evinced a sincere penitence for past wickedness, since the converse has just been stated, that their repentance should flow from a disclosure to them of the house: but that in the event of the presentation to them of the "well-measured" building awaking in them any disposition of regret and sorrow, then the prophet should proceed to unfold to them its details. He should show them first the form of the house, i.e. the external shape of the building, and the fashion thereof, or its well-proportioned and harmonious arrangements; the goings out thereof, and the comings in thereof, i.e. its exits and entrances (Ezekiel 44:5), and all the forms thereof; which can only mean the shapes of its several parts; and all the ordinances thereof, or regulations concerning its use in worship, and all the forms thereof—the same words as above, and therefore omitted by the LXX. as well as some Hebrew manuscripts, and, after their example, by Dathe, Hitzig, Ewald, Smend, and others, though Keil, Kliefoth, Schroder, and others retain the clause as genuine, and regard it as an illustration of Ezekiel’s habit of crowding words together for the sake of emphasis—and all the laws thereof, by which were probably signified "the instructions contained in these statutes for sanctification of life" (Keil). In addition to rehearsing the above in the hearing of the people, the prophet was directed to write them in their sight, if it be not open to understand the "writing" as explanatory of the way in which the" showing" was to be made. Ezekiel 43:12 This is the law of the house. In this instance "the house" must not be restricted to the temple proper, consisting of the holy place and the holy of holies, but extended to the whole free space encompassing the outer court, the quadrangular area of three thousand cubits square (Ezekiel 42:16-20); and concerning this house as so defined, the fundamental torah, law, or regulation, is declared to be that of its complete sanctity. Ewald and Smend, as usual, unite with the LXX. in connecting "upon the top of the mountain" with "house;" but expositors generally agree that the clause belong to the words that follow, Upon the top of the mountain the whole limit thereof round about; and that the prophet’s thought is that the entire territory upon the mountain summit included within the above specified border, and not merely the inner sanctuary, or even that with its chambers and courts, was to be regarded as most holy, or as a holy of holies, i.e. was to be consecrated as the innermost adytum of the tabernacle and temple had been. by the indwelling of Jehovah. Smend notes that "This is the law" is the customary underwriting and superscription of the laws of the priest-code (see Le Ezekiel 6:9, Ezekiel 6:14; Ezekiel 7:1, 37; 11:46; Ezekiel 12:7; Ezekiel 13:1-23:59; 14:54; 15:32); but it need not result from this that the priest. code borrowed this expression from Ezekiel, who employs it only in this verse. The more rational hypothesis is that Ezekiel, himself a priest, made use of this formula, because acquainted with it as already existing in the so-called priest-code. Ezekiel 43:13-27 The temple-altar described (Ezekiel 43:13-17), and the ritual for its consecration explained (Ezekiel 43:18-27). Ezekiel 43:13 The measures of the altar. The altar is הַמִּזְבֵּחַ, that formerly mentioned as standing in the inner court, immediately in front of the" house" (Ezekiel 40:47), the altar of burnt offering, and not the altar of incense in the holy place (Ezekiel 41:22). Its dimensions, then omitted, are now reported in connection with its consecration, which also is narrated as a pendant to that of the "house," because of the intimate connection between the two—the consecration of the altar being practically equivalent to the consecration of the house, and the consecration of the house finding approximate expression in the consecration of the altar. As in the other portions of the temple, so in this, the measurements are given after the cubits, i.e. by or in cubits, the length of each cubit being noted at "a cubit and an hand-breadth," as in Ezekiel 40:5. They are likewise taken first from the foundation upwards (Ezekiel 40:13-15), and then from the top downwards (Ezekiel 40:16, Ezekiel 40:17). The first portion measured is the bottom; literally, the bosom (Hebrew, חֵיק, "that which embraces," from הוּק "to embrace;" LXX; κόλπωμα: Vulgate, sinus); but what exactly that signified is debated among interpreters. Gesenius thinks of "the hollowed part for the fire;" Hitzig, of "a frame running round, a stand in which the altar stood;" Kliefoth, of "a deepening on the wooden ring in which the whole altar stands;" Keil, of" a lower hollow or base of the altar, formed by a border of a definite height;" Smend, of "the channel or gutter of the altar base, which should receive the sacrificial blood;" Havernick, Currey, and Plumptre, of "a base upon which the altar stood." If Smend’s feasible notion be not adopted, then probably that of Hitzig, Kliefoth, or Keil most nearly expresses the conception of the Hebrew term. The altar was surrounded by an enclosure in which it seemed to be set, or out of which to rise; the dimensions of this "stand" or "enclosure" being a cubit in height, and a cubit in breadth, with a border on its edge round about a span or half a cubit high. This, the stand just described, should be the higher place; literally, the back; hence the support, base (Revised Version), or elevation, ὕψος (LXX.) of the altar. See drawing, The Altar The Legend for the Altar A, base. B, border. C, lower settle. D, upper settle. E, "mount of God" (harel). F, "hearth of God" (ariel). H, H, horns of altar. Ezekiel 43:14 The next measurements which are taken from the bottom upon the ground, i.e. from the הֵיק, "base," or ground framework above described, to the lower settle, i.e. to the top of the undermost of the two "terraces," or enclosures," or "platforms," of which the altar consisted, are two cubits of height with one cubit of breadth; the measurements which follow, from the lesser settle, i.e. the undermost, to the greater settle, i.e. the uppermost, are four cubits of height with one cubit of breadth. Ezekiel 43:15 Noteworthy is the word altar, which in this verse renders two distinct Hebrew terms, הַרְאֵל and אֲרִיאֵל, which Gesenius, Hitzig, Ewald, Smend, and others, after the LXX. (τὸἀριὴλ), identify as synonymous, and translate by "hearth." But the first can only signify "the mount of God," while the latter may mean either "lion of God" or "hearth of God." Kliefoth, deriving the latter from אָרָה, "to consume," and אַיִך, "a ram," prefers as its import "ram-devourer;" Hengstenberg, resolving into אַיִל "a ram," and אְרַיִ, "a lion," proposes as its equivalent "ram-lion." i.e. "the lion that consumes the rams for God"—a ten-doting closely allied to that of Kliefoth. In any case, the terms allude to parts of the altar: the second, Ariel (equivalent to the hearth on which God’s fire burns), according to Keil, Kliefoth, and the best expositors, meaning the flat surface of the altar; and the first, Harel (conveying the ideas of elevation and sanctity), the base on which it rested. The height of this base was four cubits, while from the hearth projected four horns, as in the altars of the Mosaic tabernacle (Exodus 27:2; Exodus 38:2; Le Exodus 4:7, Exodus 4:18; Exodus 8:15) and Solomonic temple (Psalms 118:27). If the length of these be set down, as Kliefoth suggests, at three cubits, then the whole height of the altar will be in cubits—one for the ground bottom, two for the lower settle, four for the upper, four for the bases of the hearth, with three for the horns, equal to fourteen in all; or, omitting the horns, of which the length is not given, and the altar base, which is distinguished from the altar, ten cubits in all for the altar proper. As to the symbolic import of the "horns," Kurtz, after Hofmaun and Kliefoth, finds this in the idea of elevation, the "horns," as the highest point in the altar, bringing the blood put upon them nearer to God than the sides did the blood sprinkled on them (see ’Sacrificial Worship of the Old Testament,’ § 13); Keil, after Bahr, in the notions of strength, beauty, and blessing, the horns of an animal being the points in which its power, grace, and fullness of life are concentrated, and therefore fitting emblems of those points in the altar in which appears "its significance as a place of the revelation of Divine might and strength, of Divine salvation and blessing" (’Biblische Archaologie,’ § 20). Ezekiel 43:16, Ezekiel 43:17 The measurements that now begin concern the breadth of the altar, and proceed from above downwards. First the altar, or, hearth of God (Hebrew, ariel) was twelve cubits long and twelve broad, i.e. was square in the four squares (or, sides) thereof, or a perfect square (comp. Exodus 27:1; Revelation 21:16). Next the settle, or, enclosure (Hebrew, הָ) of Ezekiel 43:14, was fourteen cubits long, and fourteen broad in the four squares (or, sides) thereof; the fourteen being made up of the twelve cubits of the altar-hearth’s side with one cubit of ledge from the settle all round. The only question is to which "settle," the upper or the under, reference is made. Some expositors, identifying the greater Azarah with the Harel, i.e. the "upper settle," with "the mount of God" or the base of the hearth, make the altar height only seven cubits from the ground to the hearth. The general belief, however, is that they cannot be so identified. Among interpreters who distinguish them, Kliefoth, with whom Smend agrees, holds the "settle" in this verse to be the harel, or "mount of God," which extended (Smend says with a hek. or "gutter") one cubit on each side beyond the ariel, or "hearth of God," so that the "mount of God," on which the" hearth of God" rested, was fourteen cubits square. Then, assuming a similar extension of one cubit at each stage—in the greater azarah, the lesser azarah, and the hek, or ground bottom—he finds the surface of the greater azarah to be sixteen, of the lesser azarah eighteen, and of the ground bottom twenty cubits square. Keil, with whom Schroder and Currey agree, objects to this as involving too much of arbitrary assumption, and takes the" settle" of this verse to mean the lower azarah; so that no additional measurements are required beyond those given in the text. If the square surface of the greater azarah be considered as having been the same as that of the harel, so that their sides were continuous, then, as the "ground bottom" extended one cubit on each side beyond the lower azarsh, the altar at its base was a square of sixteen cubits. Comparing now these measurements with those of the altar of burnt offering in the tabernacle and the temple, one finds that the former was only five cubits square and three cubits high (Exodus 27:1), while the latter was twenty cubits broad, but only ten cubits high (2 Chronicles 4:1), which awakes the suspicion that the different views above noted have been insensibly influenced by a desire on the part of their authors to make them harmonize with the measurements of the temple. But there does not appear sufficient reason why the measurements of Ezekiel’s altar should have agreed with those of Solomon’s rather than with those of Moses’, The border (or, parapet) of half a cubit which ran round the ledge, or bottom, of a cubit, at the foot of the lower azarah was clearly designed, not for the protection of the priest officiating, but for ornament. The stairs (or, steps), mention of which closes the description, mark a departure, not from the pattern of the Solomonic temple, in which the altar must have had steps, but from the pattern of the tabernacle, in which altar-steps were disallowed (Exodus 20:26) and did not exist (Exodus 38:1-7). But if, as Jewish tradition asserts, the pest-exilic altar had no steps as Ezekiel’s had, having been reached by an inclined plane, because in the so-called book of the covenant steps were forbidden, how does this harmonize with the theory that Ezekiel’s vision temple was designed as a model for the post-exilic temple? And why, if the priest-code was the composition of a writer who worked in the spirit and on the lines of Ezekiel, should it have omitted to assign steps to the tabernacle altar? Ezekiel 43:18 The ordinances of the altar. These were not the regulations for the sacrificial worship to be afterwards performed upon this altar, but the rites to be observed at its consecration when the day should arrive for its construction. As the altar in the tabernacle (Exodus 29:1-46; Le Exodus 8:11 -33), and that in Solomon’s temple (1 Kings 8:63-66; 2 Chronicles 7:4-10), so was this in Ezekiel’s "house" dedicated by a special ceremonial before being brought into ordinary use. The particular ritual observed by Solomon is not described in detail; but a comparison between that enjoined upon and practiced by Moses with that revealed to and published by Ezekiel shows that while in some respects they agreed, in other important particulars they differed. In both the ceremony largely consisted in offering sacrifice and smearing blood, and lasted seven days; but in the former the ceremony was performed exclusively by Moses, consisted, in addition to the above, of an anointing of the altar, the holy utensils, and the tabernacle itself with oil, and was associated with the consecration of the priests; whereas in the latter, in addition to some variations in the sacrificial victims, which will be noted in the course of exposition, the priests should bear an active part—there should be no anointing with oil, and no consecration of the priests, the priesthood being assumed as already existing. If in Ezekiel’s ritual there was no mention of a cleansing of the sanctuary (that of Eze 45:18 referring to a special ease), but only of the altar, that was sufficiently explained by the circumstance that Jehovah was already in the "house." The final clause, to offer burnt offerings thereon, and to sprinkle blood thereon, indicates the purpose for which the altar was to be used. Ezekiel 43:19 Thou shalt give to the priests. This injunction, which was addressed to Ezekiel, not as the representative of the people or of the priests (Smend), but as the prophet of Jehovah, made it clear that Ezekiel was not to act in the future consecration of the altar alone as Moses did in the dedication of the tabernacle altar, but that the priests were to bear their part in the ceremonial. If some expressions, as the use of "thou" in this and the following verses, appear to suggest that Ezekiel alone should officiate, the employment of "they" in verses 22, 24, 25, 26 as plainly indicates that Ezekiel’s share in the ceremonial was to be performed through the medium of the priests. And, indeed, if the temple was a pattern designed to be converted into an actual building after the return from captivity, as the newer criticism contends, it is apparent that Ezekiel could not have been expected to have any hand in its erection. The Levites that be of the seed of Zadok. The assistants of Ezekiel and the officiating priests at the new altar were not to be the whole body of the Levitical priesthood, but those only who derived their descent from Zadok (see on Ezekiel 44:15). A young bullock for a sin offering. With the offering of this the ritual commenced, as in Exodus 29:1, Exodus 29:10 and Le Exodus 8:14 (comp. Ezekiel 45:18). It is observable that in the Levitical code a young bullock, i.e. of a bullock in the full vigor of youth, is appointed as the requisite sin offering for the priest, i.e. the high priest, who was the head and representative of the people. Ezekiel 43:20 And thou shalt take of the blood thereof, and put it. The application of the victim’s blood to and upon the altar formed an integral part of every expiatory offering; but "whereas in all the other kinds of sacrifice the blood was poured indifferently round about the altar of the fore court, in the sin offering it was not to be sprinkled, lest the intention should be overlooked, but smeared with the finger upon the horns of the altar (’And the priest shall put of the blood upon the horns,’ Le Ezekiel 4:7, 18, 25, 30, 34). In the present instance the blood was to be carefully put upon the four horns of the altar—the only part to be smeared with blood in the Mosaic consecration (Exodus 29:12)—the four corners of the settle, or azarah, but whether the greater or lesser is left undecided, though in all probability it was the under, if not both, and the border round about, that mentioned in Ezekiel 43:17; and the effect of this smearing with blood should be to cleanse and purge, or, make atonement for, the altar; not for the people, as Havernick interprets, saying, "without an atoned-for altar, no atoned-for people (ohne entsuhnten Altar, kein entsuhntes Volk)," but for the altar, either, as Kliefoth suggests, because, being made out of a part of the sinful earth and world, it required to be sanctified, or because, as Plumptre prefers, the sins of the people having been, as it were, transferred to it, it stood in need of cleansing. Ezekiel 43:21 As a further stage in the ceremony, the Bullock of the sin offering, i.e. the carcass of the victim, was to be burned by Ezekiel or the priest acting for him in the appointed place of the house, without the sanctuary, as in the Mosaic code it was prescribed that the flesh of the bullock, with his skin and dung, should be burned without the camp (Exodus 29:14; Le Exodus 4:12, Exodus 4:21; Exodus 9:11, Exodus 9:15; comp. Hebrews 13:13). Ewald at first sought the place here referred to in the sacrificial kitchens (Ezekiel 46:19), which it could not be, as these belonged to the "sanctuary" in the strictest sense; he has, however, since adopted the view of Kliefoth, which is doubtless correct, that the "place of the house, without the sanctuary" meant the gizrah, or separate place (Ezekiel 41:12), which was a part of the "house" in the widest sense, and yet belonged not to the "sanctuary" in the strictest sense. Smend thinks of the migrash, "suburbs" or "open spaces," which surrounded the temple precincts (Ezekiel 45:2); and these were certainly without the sanctuary, while they were also appointed for the holy place, and might have been designated, as here, miphkadh, as being always under the inspection of the temple watchmen. The fact that in post-exilic times one of the city gates was called Hammiphkadh (Nehemiah 3:31) lends countenance to this view. That in this "appointed place" the carcass of the bullock should be consumed was a deviation from the Mosaic ritual, which prescribed that the fat portions should be burned upon the altar, and the rest eaten as a sacrificial meal (Le Ezekiel 4:10, 26, 35; Ezekiel 7:15, 81; Deuteronomy 12:7, Deuteronomy 12:17, Deuteronomy 12:18). Keil appears to think that the fat portions may have been burned upon the altar, although it is not so mentioned, and that only "those points" were mentioned "in which deviations from the ordinary ritual took place." Ezekiel 43:22 The second day’s ceremonial should begin with the offering of a kid of the goats (rather, a he-goat) without blemish for a sin offering, the ritual observed being probably the same as that of the preceding day. The substitution of a "he-goat," the offering for a ruler who sins (Leviticus 4:23, 24), instead of a "young bullock," which formed the first day’s offering, was a deviation from the ritual prescribed for the consecration of the Mosaic altar and priesthood (Exodus 29:36). The object of the offering of the "he-goat" was the same as that of the offering of the "bullock," viz. to cleanse the altar; not, however, as if the previous day’s cleansing had been insufficient and required to be supplemented, or had already become inefficient so as to call for renewal, but in the sense of recalling the meaning and impression of the previous day’s ceremonial, and so in a manner linking it on with the several rites of the succeeding days. Ezekiel 43:23, Ezekiel 43:24 The presentation of a burnt offering unto the Lord was the next item in the ritual that should be observed. The material composing it should consist of a young bullock without blemish, as in the ordinary sacrificial cede (Le Ezekiel 1:3, Ezekiel 1:4, Ezekiel 1:5), and a ram out of the flock without blemish, as in the consecration of the priests (Exodus 29:18) and of the altar (Le Ezekiel 8:18). The persons presenting it should be the prophet, thou, and the priests, they, as his representatives. The mode of offering should be by burning, the distinctive act in a burnt offering, as that of a sin offering was sprinkling, and that of a peace offering the sacrificial meal, and by casting salt upon the carcass, a feature in every meat offering (Leviticus 2:13), and here added probably to intensify the idea of purification. "In the corrosive and antiseptic property of salt there is hidden something of the purifying and consuming nature of fire; hence the Redeemer, in Mark 9:49, combines the salting of the sacrifice with the purifying fire of self- denial". The significance of it should be an expression of complete self-surrender unto Jehovah, as the necessary outcome of the antecedent act of expiation. The time of its presentation should be immediately after the cleansing of the altar on the second day, and presumably also on the succeeding days. Whether the burnt offering was, as Keil maintains, or was not, as Kliefoth contends, offered also on the first day is difficult to decide, though the former opinion has, perhaps, most in its favor. The Mosaic ritual always enjoined a burnt offering to be offered as a sequel to the sin offering (comp. Exodus 29:14, Exodus 29:18, with Le Exodus 8:14, Exodus 8:18; and see Kurtz, ’Sacrificial Worship of the Old Testament,’ § 86); and, in accordance with this, Mark 9:23 and Mark 9:24 naturally follow on Mark 9:19-21, Mark 9:22 being interposed because of the variation in the sin offering for the second day. Ezekiel 43:25 Seven days. Hitzig reckons these as additional to the first (Ezekiel 43:19) and second (Ezekiel 43:22) days; Kliefoth begins them with the second; Keil, Schroder, Currey, and the majority of expositors take them as inclusive of the first and second. Hitzig’s proposal may be set aside, since it cannot be maintained without erasing "thou shalt make atonement for it" in Ezekiel 43:20, and the first half of the present verse. In favor of Kliefoth’s view may be urged that the first day appears to stand out from the others, ’and to be distinguished by the peculiar character of its offering—a young bullock for a sin offering, without any accompanying burnt offering; that the offerings on the second and subsequent days are alike, a he-goat and a ram; that on each of the seven days a goat is mentioned for a sin offering, whereas on the first day it was a young bullock that was slain; and that in Zechariah 3:9 occurs an allusion to what seems a special day such as this first day of Ezekiel. In support of Keil’s interpretation it is contended that the seven days were to be employed in purging or making atonement for, and purifying the altar, which was in part at least (even admitting a distinction in meaning between חָטָּא and טָהַר) the business of the first day; that the general statement in verse 20 as to a goat for a sin offering on the seven days admits of easy qualification by the previous statement in verse 19; and that seven days was the normal duration of religious solemnities under the Law (see Leviticus 8:33; 1 Kings 8:65; 2 Chronicles 7:8, 2 Chronicles 7:9). Ezekiel 43:26 They shall purge the altar. Smend thinks it strange that only the purification of the altar should be mentioned here, while that of the sanctuary is referred to later (Ezekiel 45:18), and finds in this an explanation (at least, perhaps) of the fact that in Exodus 29:36 only the consecration of the Mosaic altar—not of the Mosaic tabernacle—is reported. He conceives it likely that the author of Exo 29:36 copied Ezekiel, but does not explain why Ezekiel may not have copied the author of Exo 29:36. And they shall consecrate themselves; more correctly, they—i.e. the priests—shall consecrate it; literally, fill its hand. The phrase, מִלֵּאיָד, "to fill one’s hand," sc. with gifts, occurs with reference to Jehovah (Exodus 32:29; 1 Chronicles 29:5; 2 Chronicles 29:31). It is also employed in the sense of filling the hand of another, as e.g. of a priest, with sacrificial gifts, when he is instituted into his sacred office (Exodus 28:41; Exodus 29:9; Le Exodus 21:10; comp, Le Exodus 8:27). Here the hand to be filled is that of the altar, which is personified for the purpose (compare the use of the terms "bosom" and "lip" in connection with the altar). The meaning is that the altar, at its consecration, should have a plentiful supply of gifts, to symbolize that the offering of such gifts was the work for which it was set apart, and that it should never be without them. Ezekiel 43:27 The eighth day, and so forward. Omit "so." With this day the regular sacrificial service should commence. Thenceforward the priests should offer upon the altar the burnt offerings and peace offerings of the people. The omission of sin offerings is explained by Keil, on the principle that "burnt offerings" and "peace offerings" were "the principal and most frequent sacrifices, whilst sin offerings and meat offerings were implied therein;" Kliefoth adding that Ezekiel 44:27, Ezekiel 44:29; Ezekiel 45:17, Ezekiel 45:19, Ezekiel 45:22, Ezekiel 45:23, Ezekiel 45:25; and Ezekiel 46:20 show it cannot be inferred that sin offerings were no more to be offered on this altar. At the same time, the prominence given to "burnt" and "peace" as distinguished from "sin offerings" may, as Schroder suggests, have pointed to the fact that the sacrificers who should use this altar would be "a people in a state of grace," to whom Jehovah was prepared to say, I will accept you, not your offerings alone, but your persons as well; and not these because of those, but contrariwise, these on account of these. Kliefoth’s idea, that the first day symbolized the future day of Christ’s sacrifice, that the seven intermediate days (on his hypothesis) pointed to the period of the Christian Church, and that the eighth day looked forward to the time of the end, while not without elements of truth, is open to this objection, that in the period of the Christian Church there should have been "no more sacrifice for sin;" and yet, as Kliefoth admits, "sin offerings" were afterwards to be made upon this altar. The glory of the God of Israel. The visionary glory that dazzled the eyes of the rapt seer is but an earthly suggestion of that ineffable glory in which the unseen God is ever clothed. We may take the manifestation of glory as a type and suggestion of that higher wonder. I. IN WHAT THE GLORY OF THE GOD OF ISRAEL . 1. The radiance of heavenly light. The glory is like the effulgence of sunlight, the raying forth of beams of splendor from the central fountain of light. (1) It is perfect truth. All error and falsehood are excluded. God dwells in infinite knowledge and wisdom and truthfulness. (2) It is absolute holiness. No stain or fleck of sin ever touches the supreme purity of God. (3) It is infinite love. The glory of God is most seen in his goodness. By wonderful deeds of grace he manifests his glory. (4) It is unutterable joy. The joy of truth, holiness, and love must ever dwell in the heart of God. God smiles over his creatures: that is his glory. 2. The wealth of heavenly voices. "His voice was like a noise of many waters." God has broken the silence of eternity. He has called to his lost and wayward children. With variety of utterance and of truth God has made his voice heard. His gospel message is his glory. II. HOW THE GLORY OF THE GOD OF ISRAEL APPEARS. Ezekiel saw the glory dawn in the east like the pure, bright light of a rising sun. 1. It was not always manifest. There had been a night previous to this glad dawn. There had been dark days in the Captivity, when even the radiance of God seemed to be dimmed. (1) In the world’s history there have been awful, blank ages, out of which all Divine glory seems to have been excluded. (2) In individual experience there are sad days when the soul exclaims, "My God, my God, why hast thou forsaken me?" 2. It is made manifest. (1) To the world, in Christ, who manifested forth the glory of his Father. Thus St. John says, "And we beheld his glory, the glory as of the Only Begotten of the Father" (John 1:14). (2) To the individual, by faith. When we truly seek for the brightness of God’s countenance in Christ, and trust his grace, there rises a light in the darkness, and God’s glory appears. III. THE RESULTS THAT FOLLOW THE OF THE GLORY OF THE GOD OF ISRAEL. "And the earth shined with his glory." This radiance was not confined to celestial regions. It was no vain pageantry displayed among the clouds. It came into the world as a brightness for earthly things. This is ever the case with manifestations of God’s glory. It is especially so with Christ who" tabernacled among us," and so brought the celestial glory to dwell on earth. The shining forth of God’s truth and goodness makes a new day for the world. It is already reflected in purified, gladdened-lives; it will be fully seen in a renewal of the whole face of society. That which seems to be most remote and unpractical is thus most closely associated with the needs and hopes of mankind. The world pines and despairs for lack of more visions of Divine truth and goodness. The perfect day will be when this light shines into the darkest places of the earth, i.e. when all men have received "the glorious gospel of the blessed God." God the same in judgment and in mercy. The remarkable point of this verse lies in the fact that Ezekiel could detect no change in the manifestation of the Divine glory when he compared the new appearance which heralded the great redemption of Israel with the earlier appearance which preceded the denunciation of wrath and doom. God is the same in both cases. I. THE FACT. This has two sides—one relating to the time of judgment, and the other concerned with the period of redemption. 1. God’s mercy is not lost in judgment. He was glorious when he came to judgment, and one essential element of the glory of God is his ineffable love. We may not see love in wrath, but it is present, for "whom the Lord loveth he chasteneth" (Hebrews 12:6). God does not change his nature because men sin, nor indeed does he cease to yearn over his poor fallen children with infinite pity because it has become well that he should smite them in his great anger. 2. God’s righteousness is not lost in redemption. He loses none of the glory of his holiness by saving sinners. Christ came to "magnify the Law and make it honorable" (Isaiah 42:21). Righteousness is honored (1) in the Person of Christ, our great Representative, who offered his pure and spotless soul as a perfect sacrifice to God; (2) in the deliverance of man from sin. Righteousness itself desires an end of sin more than the mere punishment, which is but a means towards that end. Thus the glory of God’s holiness is most manifest when he redeems man from sin and leads him into a new, holy life. II. ITS . 1. There is no escape from the law of righteousness. The subjects of a changeable autocrat watch his fickle moods, and endeavor to seize on lucky moments when he appears to be in a good burnout, in order to extract some favor from him. No such maneuvers are needed, or can be of any use, when men are looking for God’s grace. On the one hand, he is always desirous to save and bless; on the other hand, he is never weakly negligent in regard to the great principles of justice. We can never evade his laws. 2. There is no reason to despair on account of the wrath of God against sin. That wrath was always felt by God, though it has not always been perceived by man. "God is angry with the wicked every day" (Psalms 7:11). Yet God has shown continuous love, and has put forth repeated efforts of mercy to save his fallen children. He has not changed towards us because he has veiled his mercy and displayed his wrath for a season. The same ever-righteous and ever-merciful Father who at one time smites in anger and at another saves in grace will act to us just as we do to him. With the froward thou wilt show thyself froward, etc. (Psalms 18:26). Therefore our part is to be plain and straight with God, simply trusting his great love, and honestly endeavoring to fulfill his holy will. Ezekiel 43:5 Filled with glory. I. THE GLORY OF GOD IN THE TEMPLE. Ezekiel saw the temple filled with the glory of God. This was only a vision; but it was predicted concerning the rebuilt temple that the glory of the latter house should exceed that of the former (Haggai 2:9). Yet, while young men rejoiced at the sight of the new structure, old men wept as they remembered the greater splendor of Solomon’s temple, which Nebuchadnezzar had destroyed (Ezra 3:12, Ezra 3:13). Nevertheless, it was promised that, though in materials and architecture Zerubbabel’s temple might be inferior to Solomon’s; there was this unique privilege reserved for the new building—the Lord himself should suddenly appear in it (Malachi 3:1). This promise was fulfilled in the advent of Christ (Luke 2:27). II. THE GLORY OF GOD IN THE CHURCH. The spiritual brotherhood of Christians, the Church of Christ, has taken the place of the temple of the Jewish economy (1 Corinthians 3:16; Ephesians 2:21). Now God has manifested his glory in the Church, for it is seen in the display of Christian graces, so that she is like a city set on a hill that cannot be hid. But the brightness or the dimness of this glory will be just proportionate to the Christ-likeness or the worldliness of the Church. The more of the Spirit of Christ there is in this great temple, the more of the glory of God will there be there. Her glory has been looked for in size, numbers, wealth, power, influence, intellect; in her sons of genius and her works of worldly importance. But these things do not reveal God’s glory. Christ is the Glory of the Church—"Christ in you, the hope of glory" (Colossians 1:27). III. THE GLORY OF GOD IN THE WORLD. Ezekiel saw the broad earth ablaze with the radiance of the heavenly glory (verse 2). But this glory was concentrated in the temple. God has a brightness for all men, but the best light for those who seek his near presence. The world now reveals the glory of God in creation and in providence. When the world is brought to the feet of Jesus Christ it will enjoy the richer, fuller glory of God in Christ. Even now, in so far as a Christ-spirit is spread through society, a new light dawns over the old weary world. The day is coming when the earth shall be full of his glory. That will be the day of the earth’s perfect redemption and man’s perfect blessedness. IV. THE GLORY OF GOD IN THE SOUL. God’s glory comes into the Church and the world by first entering individual souls. To the darkest and saddest this joy and tight will appear, when the barred door is opened to the Guest who stands knocking and graciously waiting for admission. There is no glory equal to that which his in-coming will bring. We may think much of riches, popularity, intellect, and power. But the greatest glory of a human life is the glory of goodness. The highest ambition should be to live a good and useful life. Christ’s aureole surrounds such a life. The goodness that leads to repentance. The people of Israel are to see the new temple in order that they may be ashamed of their iniquities. The goodness of God in restoring the temple will induce them to look with new horror on their old sins. Thus God’s goodness in life generally, and in the gospel of Christ, should lead men to see the evil of their ways and to repent of it. I. GOD’S MAN’S . The full enjoyment of that goodness is not possible for those who are still living in sin. The prodigal son cannot enjoy the fatted calf before he comes to himself, or arises and returns to his father. But long before any movement is made on the side of the sinner to return, God is preparing the way for him. The shepherd seeks the wandering sheep. The woman sweeps for the lost piece of silver. Even in Eden, on the discovery of the Fall, God promised a gospel and victory (Genesis 3:15). The pity of God for Israel in Egypt was made known to Moses in the bush before the people made any effort to effect their own escape. Christ came into a world that was even unwilling to receive him, yet he came for the world’s salvation. The gospel is now only too often offered to unwilling hearers. God now waits to be gracious. II. THE OF GOD’S SHOWS THE OF . 1. It should reveal our sin. (1) By contrast. God is good to us, while we behave ill to him. Surely we should see how sad it is to live in rebellion against a gracious God. Thus the dreadful guilt of ingratitude is added to other sins. (2) By the manner of the revelation. It is a revelation in holiness. God’s glory was seen in the temple. It is a revelation in atonement for sin: the temple was for sacrifices; Christ died on the cross as a sacrifice for the world’s sin. Thus the very proclamation of the gospel involves a declaration of man’s sinfulness. 2. It should incline us to return. If God had turned against us we might feel no inclination to go back to him. But his graciousness should serve as a great attraction. Surely it is bad indeed to hold out against such forgiving mercy as that of our Father and of our Savior Jesus Christ. III. GOD’S ASSISTS US IN . 1. It opens the door for our return. There is no longer any excuse for delay. Despair need not paralyze our returning footsteps. The preparation is an invitation; the invitation should be an inspiration. 2. It moves our hearts to return. We may only be hardened by denunciations of wrath and doom. But love should melt the heart of ice. God’s love is shed abroad in the hearts of his people. It comes as a glow of reviving energy to the soul that is unable to save itself because it. is just "dead in trespasses and sin." All is now ready. The temple built, the sacrifice offered, the welcome waiting. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely" (Revelation 22:17). Ezekiel 43:18-22 The sin offering. When Ezekiel, a prophet, describes the ceremonial of a sin offering with some minuteness, it is reasonable to suppose that he intends the details to be suggestive of spiritual facts. I. THERE MUST BE AN FOR SIN. "Without shedding of blood there is no remission of sins." The practical universality of sin offerings among various races has made it appear that the sacrifice arose from an instinct of conscience. We feel that we need a propitiation for our sins. Now, Christ has come to satisfy that need, and his one death on the cross is the great atonement for the world’s sin. How the Sacrifice is efficacious may be a matter of consideration, and may give rise to divergent views. The important point lies in the fact that Christ is a Sacrifice for sin (Hebrews 10:12). II. THIS MUST BE . God cannot take what is not pure and perfect, even in our daily work we should give our best to God. But in making an offering for sin, no man can come before God without blemishes being seen on all he is and all he does. Christ is the one Perfect Sacrifice for sin, the Lamb without spot. No one ever convicted him of evil-doing. He is the well-beloved Son of God. III. A PRIEST MUST PRESENT THE . It must be given by one who has a right of close access to God. With our sin we shrink back from God and dare not enter his holy presence. Therefore, though in rite and symbol priests may be found to present sacrifices, as a fact, since all men are alienated from God, no men can truly serve as priests. But Christ, who became a Man, and so our Representative, and was like us in all other points, was’ unlike us in his sinlessness. He never lost his near communion with God, He is our one High Priest, and he does not need to offer sacrifices first for himself, as was the case with the Aaronic priesthood. IV. THE BLOOD OF THE MUST BE . This essential part of the ceremonial was necessary that the completed sacrifices might be efficacious by the application of its results to the worshippers. Christ has made his great sacrifice of himself once for all. But now the benefits of his death have to be shared individually by men. These benefits do not accrue spontaneously and without men’s actively receiving them. The blood must be sprinkled; the grace of Christ’s great sacrifice must be taken home. 1. There must be individual faith in Christ. Thus the sacrifice is made efficacious in the case of each man who will avail himself of it. 2. There must be an application to the whole of life. The blood of the Passover lamb was sprinkled on the lintels and doorposts of the houses of the Hebrews. We need to have our homes and all that belongs to us brought into subjection to Christ, and then brought under the gracious influences that stream from the great Sacrifice on Calvary. (last clause, "And I will accept you, saith the Lord God") Accepted by God. I. THE MOTIVES THAT MAY INDUCE GOD TO ACCEPT MEN. It might be supposed that God was self-sufficient and would not look beyond the range of his own infinite Being; or that, if he took note of what was other than himself, he would be satisfied with the high intelligence and pure character of angel-beings, and not condescend to notice such feeble and sinful creatures as mortal men. Yet God has reasons for accepting men. 1. His infinity. This, which has been raised as an objection, really works the other way, for an infinite Being is not simply vast and only concerned with vast things. To him the greatest finite thing is infinitely small. If he attends to the greatest he may as easily stoop to the smallest. But, further, his very infinity embraces all things, the moat minute as much as the most gigantic. 2. His royalty. God is the supreme Sovereign of the universe; therefore he is concerned with all the subjects of his realm. 3. His justice. Having made men, he will not desert his own creatures. 4. His love. God is love, and love is full of sympathy. From this supreme motive God must be ever yearning to gather his children to himself, ever longing to give them a welcome home. II. OBSERVE THE GREAT THAT MAY PREVENT GOD FROM MEN. If God is the infinite Sovereign of the universe, what is to hinder his welcoming whomsoever he will? The Greeks dreamed of a fate ruling supreme even over the dread Olympian deities; but we hold that there is no power above that of God. No power, it is true. Yet there is the awful principle of righteousness, and even God follows and does not bend that supreme principle. It may be identified with his own holy nature. Then we must say that God cannot but be true to himself. This being so, a great obstruction stands in the way of man’s being accepted by God, viz. man’s sin. The holy God cannot give a free welcome to the unholy man. It would be to contradict his own being and character. III. NOTE THE OF WHICH GOD ACCEPTS MEN. The Divine act of receiving men is placed by Ezekiel after the sacrificial ritual. God accepts on condition of sacrifice. There were first of all sin offerings, and then dedication (burnt) offerings and thank (peace) offerings. With us the first grand condition is fulfilled. Christ is the one Sacrifice for the world’s sin. In Christ’s great surrender of his pure soul to God through death, God sees the sacrifice of man by his Representative, and therefore, accepting the sacrifice, accepts man on whose behalf it is offered. We must make the sacrifice our own by entering into the spirit of it, by ourselves dying to sin and yielding our hearts and wills to the crucified Savior. Then God accepts his penitent children. But for full acceptance thank and dedication offerings were added. God expects us to come to him with grateful hearts, and to yield our souls to him in obedient service. When we approach him thus, as it were with our peace and our burnt offerings, he accepts us. IV. LOOK AT THE RESULTS OF BEING BY GOD. The first is immediate and personal—the reconciliation of the child with his father, and the glad return of the wanderer to the home of his childhood. But from this follow other consequences. We desire that God will accept us as his servants; when he does we have the privilege of living and laboring for him. We would have our work and gift accepted by God; for him to receive our offerings of service or sacrifice is to be most honored by God. At death he will receive his faithful servants to the heavenly rest. BY J.R. THOMSON Ezekiel 43:1-5 The glory of the Lord in the house. The glory of the house of God does not consist in its beauty and grandeur, but in the indwelling of the Eternal himself. When the tabernacle of witness reared in the wilderness was completed, when Moses had finished the work, "then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle." Upon the occasion of the dedication of Solomon’s temple, "it came to pass, when the priests were come out of the holy place, that the Cloud filled the house of the Lord, so that the priests could not stand to minister by reason of the cloud; for the glory of the Lord filled the house of the Lord." What Ezekiel, in vision, observed upon the inauguration of the ideal temple was therefore in agreement with what had taken place upon two of the most memorable occasions in the history of the Jewish Church. I. THIS WAS A GLORY. 1. The prophet had seen the glory of the Lord depart from the temple by the way of the east, towards the Mount of Olives. In consequence of the sin of the people and the defilement of the sacred building, the holy Presence had been removed. The idolatry by which the temple and the city had been profaned had caused the withdrawal of the Divine favor. Man was constituted to be the temple of the Eternal; by his sin he alienated and repelled "the Divine Inhabitant." 2. The purification of the temple was the occasion of the return of the lost favor and glory. The presence of the Most High is represented as returning by the way by which it had departed. When man’s nature is cleansed, when the way is made open for the restoration of relations long suspended, then the glory of God is once again displayed, and his favor once again enjoyed. II. THIS WAS AN GLORY. 1. As described in itself it is characterized by majesty. The figurative language employed is drawn from those sources by which the senses are chiefly impressed. When we read that the voice was as the sound of many waters, and that the earth shone with the splendor, we are assured that the spiritual majesty which such figures are employed to set forth was nothing ordinary. 2. And this assurance is deepened as we are led to recognize the manner in which the manifestation affected the prophet himself: he "fell upon his face," overcome with the grandeur of the spectacle. It is not every nature that is so affected by great spiritual realities. Yet there is nothing in the world so deserving of reverence, so truly fitted to call out emotions of awe, as the spiritual presence of the Eternal in his Church. It is only because men are so carnal, so insensible to true grandeur, that they can know of the Divine nearness and yet remain unmoved. III. THIS WAS A GLORY. In simple and sublime language the prophet relates what followed the marvelous return of Deity: "The glory of the Lord filled the house." How wonderfully does the Statement express the universal pervasion of the Church by the Divine presence and splendor! How fitted is such a representation to remove our misconceptions and our prejudices! There is no member of Christ’s Church however lowly, there is no work in Christ’s Church however unobtrusive, there is no section of Christ’s Church however lacking in learning, wealth, refinement, or power, which is not full of the glory of the Lord—of that glory which is spiritual, which is apprehended by human minds when quickened and enlightened by the Spirit of God. IV. THIS WAS A GLORY. The glory of the temple at Jerusalem passed away. In the appointed time the building perished, and not one stone was left upon another. But the temple which Ezekiel saw in his vision was a spiritual, and therefore an abiding, temple, whose walls shall never be taken down, whose ministrations and offerings shall never cease, and which shall ever echo with ten thousand voices uttering the high praises of our redeeming God.—T. The Divine indwelling. There peculiar solemnity in this utterance. The prophet has beheld the return of the Lord’s glory to his house, and has seen its courts filled with the mystic luster. He stands in the ironer court, the attendant angel being by his side. And the voice of the Lord, mighty as the sound of many waters, addresses him as the son of man, and assures him that the Eternal. Spirit has now takes up a perpetual abode within his consecrated temple, and that those courts shall henceforth be pure from every defilement, and shall be holy unto the Lord. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The prophet, having finished his account of the temple, or place of worship, proceeds, in the second section of his vision (Ezekiel 44-46.), to set forth the culture, or ritual, to be performed in the temple; treating first of the several classes in the new community, and of their relation to the sanctuary (Ezekiel 44:1-31.); next of the regulations to be observed in the maintenance of worship (Ezekiel 45:1-25.); and, thirdly, of certain supplementary orders for the prince, the people, and the priests, when engaged in the solemnities of their religion (Ezekiel 46:1-24.). In particular, the present chapter deals (1) with the relation of the prince to the sanctuary (Ezekiel 44:1-3); (2) with that of the people, Levites, and priests (Ezekiel 44:4-16); and (3) with the duties and emoluments of the priests (Ezekiel 44:17-31). Ezekiel 44:1-3 The relation of the prince to the sanctuary. Ezekiel 44:1 The gate of the outward sanctuary, the outer gate of the sanctuary (Revised Version)—which looketh toward the east. To this door the prophet was conducted back, by way of the inner north or south gate, from the inner court, in which he had received the measurements of the altar and the instructions for its consecration (Ezekiel 43:5). Whether Ezekiel stood upon the outside of this door as in Ezekiel 43:1, or upon its inside, cannot as yet be determined; but in either ease he observed that it was shut—again, whether on the east side towards the temple precincts, or on the west towards the outer court, is not mentioned, and cannot at this stage be decided. What led the seer to notice that the gate was closed was probably the circumstance that the last time he stood beside it it was open (Ezekiel 43:1), though proof cannot be given that he passed through it (Ezekiel 43:5), conjoined with the fact that it formed the principal entrance to the temple, and as such had been described to him and measured (Ezekiel 40:6). Ezekiel 44:2 This gate shall be shut, The prophet must have noted this as an important difference between the new sanctuary and the old (whether temple or tabernacle), in which the east gate stood always open. That the gate of the new temple was to be closed only on the six working days Ewald mistakenly infers from Ezekiel 46:1, where he reads, after the LXX; the outer instead of the inner court. But Ezekiel 46:1 refers to the east gate of the inner court. Of the east gate of the outer court it is declared emphatically that it shall not be opened, neither shall any man enter in by it, meaning that it should be closed in perpetuity; and that not, as Abar-banel and Lightfoot have supposed, to express the idea that the glory of Jehovah should no more depart from the temple, but abide in it forever, but to inspire an exalted conception of the sanctity of the "house" and all its belongings, as Jehovah explained, Because the Lord, the God of Israel, hath entered in by it, therefore it shall be shut. Ezekiel 44:3 It is for the prince conveys an erroneous impression, as if the edict, excluding all from passing through the east outer gate, did not apply to the prince; but even for him the gate was not to serve as a mode of entrance into the temple, or, if so, only on exceptional occasions (see on Ezekiel 46:2), but merely as a place to sit in. The Revised Version accurately renders the words, As for the prince, he shall sit therein as prince, etc. That the "prince" here alluded to (הַגָּשִׂיא) could not have been the Prince David, i.e. the Messiah already spoken of (Ezekiel 34:23, Ezekiel 34:24; Ezekiel 37:24), but must have denoted the civic authorities of the new community of Israel, "the civil head of the theocracy," Havernick infers from Ezekiel 45:8, Ezekiel 45:9, where the coming "prince" is contrasted with Israel’s previous rulers who oppressed their subjects, from the absence of some such characteristic predicate as "shepherd" or "king," which would, he thinks, have been attached to the word "prince" had it been intended to designate Messiah, from the prince’s offering for himself a sin offering (Ezekiel 45:22), from the allusion to his sons (Ezekiel 46:16), and from what is recorded about his behavior in worship (Ezekiel 46:2); but none of these statements concerning the "prince’ forbids his identification with Messiah, unless on the supposition that it was already understood Messiah should be a Divine-human Personage. This, however, had not then been so distinctly revealed as to be widely and accurately known. Hence it seems enough to say that while the "prince" would have his highest antitype in the Messiah, he would also have, though in a lower and lesser degree, an antitype in every righteous ruler (if ever there should be such) who might subsequently preside over Israel (see on Ezekiel 37:25). The phrase, to eat bread before the Lord, while referring in the first instance to those sacrificial meals which, under the Law, commonly accompanied unbloody offerings, as the meat offerings (Le Ezekiel 2:3), the showbread (Le Ezekiel 24:9), and the unleavened leaves of the Passover (Exodus 12:18; Leviticus 23:6 Numbers 28:17; Deuteronomy 16:3), and could only be partaken of by the priests, in the second instance signified to partake of sacrificial meals in general, even of such as consisted of the portions of flesh which were eaten in connection with ordinary bloody offerings (Genesis 31:54; Exodus 18:12). If, after Kliefoth, the former be adopted as the import of the phrase here, then the thought will be that in the new cultus the prince should enjoy a privilege which under the old was not possessed even by the king; if, after Keil, the second view be preferred, the sense will amount to this, that under the regulations of the future the prince should have the favor accorded him "of holding his sacrificial meals in the gate," whereas the people should only be permitted to hold theirs "in the court," or "in the vicinity of the sacrificial kitchens." The way of the porch is mentioned as the ingress and egress for the prince; which implies that he should obtain access to the outer court by either the north or the south gate, since the outer door of the east gate was shut. This renders it probable that Ezekiel was himself standing on the outside of the east gate (see on verse 1). Ezekiel 44:4-16 The relations of the people, Levites, and priests to the sanctuary. Ezekiel 44:4 From the outside of the east gate of the outer court the prophet was brought the way of the north gate, but whether of the outer or of the inner is uncertain, and set down before the house. On the ground that the prophet at his new station was in front of the temple, Hitzig, Keil, and others decide for the north gate of the inner court; whereas Kliefoth, looking to the circumstance that the first communications made to the prophet at his new post concerned "the entering in of the house," and "the going forth of the sanctuary," prefers the north gate of the outer court. But at whichever of the gates the prophet was set down he perceived a second time (comp. Ezekiel 43:5) that the glory of the Lord filled the house of the Lord, and this, perhaps, should cast the balance in favor of the inner court entrance, from which the interior of the "house" could be more easily Ezekiel 44:5 Having fallen on his face before the renewed theophany, the prophet was summoned as once before (Ezekiel 40:4), but with greater emphasis than before, to mark well, or set his heart to observe, the communications about to be made to him concerning all the ordinances of the house of the Lord, and. all the laws thereof (see on Ezekiel 43:11), more especially with regard to the persons who should have a right to participate in its services. Ezekiel 44:6 Let it suffice you of all your abominations. It was not without sights canoe that at the north gate, which had formerly been represented as the scene of Israel’s idolatries (Ezekiel 8:5), the prophet should be reminded of those past iniquities of his nation, and receive instructions as to how the new community should be preserved from lapsing into similar transgressions. Ezekiel 44:7 The special sin chargeable against Israel in the past had been the introduction into the sanctuary, while the priests were engaged in sacrifice, of strangers—aliens (Revised Version); literally, sons of a stranger—uncircumcised in heart and uncircumcised in flesh, in express contravention of Jehovah’s covenant. Ewald, Havernick, Hengstenberg, Schroder, and Currey restrict the designation "strangers" to unfaithful and unauthorized priests, who, as in the days of Israel’s apostasy, notoriously under Jeroboam (1 Kings 12:31; 2 Chronicles 11:15), may, in the confluence of idolatries that took place in Jerusalem during the reigns of Ahaz (2 Kings 16:3, 2 Kings 16:4, 2 Kings 16:10-15; 2 Chronicles 28:2-4, 2 Chronicles 28:23-25) and Manasseh (2 Kings 21:2-7, 2 Kings 21:11, 2 Kings 21:15; 2 Chronicles 33:2-7), have been admitted to participate in the temple services; but Kliefoth, Delitzsch, Keil, Smend, and Plumptre, with better judgment, recognize in the "strangers" foreigners who had not incorporated themselves with Israel by submitting to circumcision, but, though dwelling in the midst of Israel, were still uncircumcised heathen in both heart and flesh. With regard to these foreigners, the Law of Moses (Leviticus 17:8,10) enacted that, by accepting circumcision, they might become members of the Israelitish commonwealth, but that without this they could not be permitted to partake of the Passover, the highest symbol of national and religious unity (Exodus 12:48, Exodus 12:49). Nevertheless, it was open to them, on giving a certain measure of obedience to the Law (Exodus 12:19; Exodus 20:10; Le Exodus 17:10, Exodus 17:12; Exodus 18:26; Exodus 20:2; Exodus 24:16, 22), to enter the sanctuary and present all sorts of offerings to Jehovah (Leviticus 17:8; Numbers 15:14, Numbers 15:29) Hence Israel’s offence had not been the admission of such "sons of the stranger" into the sanctuary, but the admission of them without insisting on the above specified conditions, in other words, the admission of such as not only lacked the bodily mark of circumcision—which would not have excluded them—but were destitute as well of the first elements of Hebrew piety, i.e. were as uncircumcised in heart as they were in the flesh. The sanctioning of such within the temple courts, while Jehovah’s bread, the fat and the blood, was being offered, i.e. while sacrificial worship was being performed, was not simply a desecration of the "house," but was an express violation of the covenant Jehovah had made with Israel with reference to these very "sons of the stranger." Ezekiel 44:8 Instead of having exercised a holy solicitude for the purity of the temple and the regularity of its rites, by keeping strict watch over the holy things of Jehovah, the house of Israel had set keepers; literally, had set them, i.e. the uncircumcised "strangers" above referred to, as keepers of Jehovah’s charge in his sanctuary for themselves, i.e. to please themselves, irrespective altogether of Jehovah’s enactments. From this it has been argued, by Wellhausen, Smend, Driver, and others, that the "strangers" above mentioned had been not only allowed access to the outer court as spectators or as worshippers while the priests were offering sacrifice, but admitted to the inner court as assistants to the priests in their altar duties, that this, the employment of these heathen hierodules, had been the special wickedness of which Israel had been guilty, and that henceforward these "foreign ministers" were to be thrust out from their offices, and their places supplied by the about-to-be-degraded Levites. It is, however, doubtful if the phrase, keepers of my charge in the sanctuary, can be made to signify more than has already been expressed by the clause, "to be in my sanctuary … when ye offer my bread" (Ezekiel 44:7), by which, as Kliefoth and Keil explain, Israel had practically made these strangers "keepers of Jehovah’s charge," i.e. observers of the rites of worship prescribed by him, though observers in their way, not in his; if more can be extracted from the words, then the most they can be legitimately made to affirm (as there is no mention of the inner court) is that these "strangers," in addition to obtaining access to the outer court to witness the sacrifices, or perhaps offer such for themselves, had been more or less frequently employed in performing subordinate offices towards the Levites, who were the proper priests’ assistants, like the Gibeonites, whom Joshua (Joshua 9:27) made "hewers of wood and drawers of water for the congregation and for the altar of the Lord unto this day," and like the Nethinim, whom, according to Ezra (Ezra 8:20), David and the princes had given for the service of the Levites. (On the phrase, "to keep the charge of Jehovah," as signifying to follow his directions or comply with his prescriptions, see Numbers 9:23.) "In the sanctuary" explains that the prescriptions alluded to were those pertaining to the sanctuary or to the worship of Jehovah. Ezekiel 44:9-16 Accordingly, that no such abuses might creep in to desecrate the temple of the future, a new Torah was promulgated concerning the persons who should have a right to participate in its services. If the "prince" is omitted, the reason probably was that a special section is subsequently devoted to him (Ezekiel 46:1-8). Ezekiel 44:9 The ordinance for the people. No stranger (or, alien), uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary. The publication of this edict marked a clear advance upon preceding legislation. The old Torah conceded right of access to a foreigner, though uncircumcised, on certain conditions (Ezekiel 44:7); this new Torah would accord such right of access to a foreigner on no conditions. Even should he be circumcised in the flesh, unless he possessed also that which the bodily mark symbolized, viz. circumcision of heart, he must remain without. Does not this look as if Ezekiel were posterior to the priest-code, rather than vice versa, as Wellhausen contends? Ezekiel 44:10-14 The ordinance for the Levites. According to the so-called priest-code, the Levites were Levi’s descendants, who were chosen by Jehovah for service in the tabernacle (Numbers 3:6-13; Numbers 16:9), to minister to the priests when these sacrificed in the tabernacle (Numbers 8:19; Numbers 18:6), and in particular to keep the charge of the tabernacle, i.e. of the house and all its vessels (Numbers 1:53), as distinguished from the charge of the sanctuary and of the altar, which pertained to Aaron and his sons alone as priests (Numbers 18:2-6, Numbers 18:23). The Deuteronomic code, says Wellhausen, was unacquainted with any such distinction between Levites and priests, who, it is alleged, composed one homogeneous body, the tribe of Levi, whose members were equally empowered to officiate at the altar (Deuteronomy 10:8), the lower duties of the tabernacle having been performed by the aforesaid strangers, and the subordination of Levites to priests having first been suggested by Ezekiel, and first formally carried out alter the exile. This theory, however, cannot be admitted as made out in face of (1) Deuteronomy 18:1-22; which (Deuteronomy 18:1) recognizes "the priests" and" the Levites" as constituting "the whole tribe of Levi," and (Deuteronomy 18:3, Deuteronomy 18:6) distinguishes between "the priest" and "the Levite;" (2) 2 Samuel 15:24, which associates with Zadok the priest, the Levites as carriers of the ark; (3) 1 Kings 8:4, in which the same distinction between the two bodies is recognized; (4) 1 and 2 Chronicles, passim, which attest the existence of priests and Levites as separate temple officials in pre-exilic times; and (5) Ezra 1:5, 62; Ezra 3:8, Ezra 3:10; Ezra 6:20, which show that the distinction, alleged to have been first made by Ezekiel, was well known to the first company of exiles who returned under Zerubbabel to Jerusalem, and was by them traced back to pre-exilic times. The question, therefore, of which Levites Ezekiel speaks in this verse, whether of those whose duties were of a menial order or of those whose functions partook of a priestly character, is not difficult to resolve. It could hardly have been the former, since in verses 11-14 Ezekiel’s Levites are represented as about to be degraded by being relegated to inferior tasks than those they had formerly performed; it must have been the latter, because in the present verse they are designated the Levites that are gone away (or, went) far from me, when Israel went astray. Now, Israel’s apostasy from Jehovah and declension towards idolatry began with Solomon’s unfaithfulness (1 Kings 11:4-8), and continued with greater or less intensity in every subsequent reign till the exile; it certainly cannot be restricted, as Keil and Currey propose, to Jeroboam’s conduct in setting up rival sanctuaries in Dan and Bethel, with altars and priests, for the accommodation of the northern kingdom (1 Kings 12:26-33). Nor is there room for doubting, although historical notices of the fact are not abundant, that in this apostasy the priesthood largely led the way (Jeremiah 26:7, Jeremiah 26:11; 2 Kings 16:11-16; Zephaniah 1:4), becoming priests of the high places, ministering for the people at heathen altars, and so causing them to fall into iniquity (verse 12). Hengstenberg and Plumptre suggest that the reason why these apostate priests are now called Levites was to intimate that they were no more worthy of the priesthood, and were about to be reduced to the lower ministry of the Levites so called. Consequently, under the new Torah, those among the priests (who were also Levites) who had been guilty of this flagrant wickedness (i.e; says Delitzsch, all the Aaronides who were not Zadokitos) would no more, either in themselves or their descendants, be suffered to retain the priestly office, but would be degraded to the status of ordinary Levites, and, like them, should be ministers in Jehovah’s sanctuary, having charge—or, oversight (Revised Version)—at the gates of the house, and ministering, to (or, in) the house, i.e. in its courts, serving as keepers of the charge of the house (verse 14), as watchers at the gates of the house (verse 11), as slaughterers of the sacrificial victims (verse 11), but should not, like their brethren who had remained faithful, be allowed to do the office of a priest, i.e. approach the altar to offer sacrifice, or to enter into the holy place (verse 13). In this way they should bear their iniquity (verses 10, 12)—a favorite expression in the middle books of the Pentateuch (Exodus 28:38, Exodus 28:43; Le Exodus 5:1; Exodus 10:17; Exodus 20:19; Numbers 5:31; Numbers 18:1), but never occurring in Deuteronomy, and meaning "to be requited" on account of, and make expiation for, sin and their shame and their abominations, i.e. the shame due to them for their abominations—a specially Ezekelian phrase (comp. Ezekiel 16:52, Ezekiel 16:54; Ezekiel 32:30; Ezekiel 36:7). Ezekiel 44:15, Ezekiel 44:16 The ordinance for the priests. That Ezekiel derived the phrase, the priests the Levites, from Deuteronomy (Deuteronomy 17:9; Deuteronomy 18:1; Deuteronomy 24:8; Deuteronomy 27:9) may be granted without admitting that the Levites were all priests, or that the phrase had other import than that the priests were, as the Deuteronomist says, "sons of Levi" (Deuteronomy 21:5; Deuteronomy 31:9). The priesthood, at its institution, having been entrusted to Aaron and his sons (Exodus 27:20, Exodus 27:21; Exodus 28:1-4; Exodus 29:9, Exodus 29:44; Numbers 3:10; Numbers 16:40; Numbers 18:7; Numbers 25:13), on Aaron’s death the high priesthood passed into the hands of Eleazar, his eldest (living) son (Numbers 20:26-28), and after Eleazar’s death into those of Phinehas, his eldest son (Numbers 25:11-13). In the last days of the judges, when the ark and tabernacle stood at Shiloh? The high priesthood belonged to Eli, of the line of Ithamar, in which line it continued till the reign of David, when it was held conjointly by Abiathar (called also Ahimelech) of the line of Ithamar, and Zadok of the line of Eleazar (2 Samuel 8:17; 2 Samuel 20:25; 1 Kings 4:4). This arrangement, however, Solomon eventually overturned, by deposing the former for espousing Adonijah’s pretensions to the throne (1 Kings 1:7; 1 Kings 2:26), and from that time forward till the exile the high priesthood remained with Zadok and his sons (1 Kings 2:35; 1 Chronicles 29:22). When, therefore, it is announced to Ezekiel that his vision-sanctuary should have as priests the sons of Zadok, that kept the charge of Jehovah’s sanctuary, when the children of Israel went astray from him; the first question that arises is—To what does this allude? Kliefoth holds it cannot mean that, while Israel as a whole declined into idolatry, the Zadokite priests remained faithful to the worship of Jehovah, because the vision of Judah’s idolatries granted to the prophet, in Ezekiel 8:16, revealed quite clearly that the priesthood was as much caught in the national apostasy as were the princes or the people. Nor is the language of the text perfectly satisfied by the view of Havernick, Keil, Delitzsch, and others, that it goes beck to Zadok’s fidelity to the throne of David at the time of Absalom’s rebellion (2 Samuel 15:24-29), a fidelity exhibited also by Abiathar, or to his adherence to Solomon in preference to Adonijah (1 Kings 1:8, 1 Kings 1:39), this time without Abiathar’s concurrence, rather in the face of his opposition. In neither of these instances was Zadok’s fidelity specially directed towards Jehovah’s sanctuary, but concerned expressly and exclusively David’s throne. Hence the commendation of the Zadokites’ fidelity can only signify that, while the priesthood as a body were corrupt like the people, there were among them, as among the people, some who, like Ezekiel, continued steadfast to Jehovah’s sanctuary; that these faithful few were Zadokites (see Ezekiel 48:11), and that to these should be entrusted the priesthood in the new sanctuary. But, at this point, a second question starts—Was it intended to declare that the new priesthood should be Zadokites in body, i.e. in respect of lineal descent, or only in soul, i.e. in respect of moral and religious excellence? The former is contended by Kuenen, Wellhausen, Smend, and others, who see in the vision-sanctuary a plan of the second, or post-exilic, temple, and in its ordinances a program for the establishment of the Levitical hierarchy; but this contention shatters itself on the fact that no proof exists either that the second temple was constructed after Ezekiel’s as a model, or that those who served in it were exclusively flesh and blood Zadokites. The latter opinion, favored by Kliefoth, appears the more correct, that moral and spiritual resemblance to the sons of Zadok should form the first qualification for the priesthood in this ideal sanctuary of the future (see note at the end of Eze 48:1-35.). Ezekiel 44:17-31 The duties and emoluments of the priests. Ezekiel 44:17 Beginning with their attire when engaged in temple service, this verse states, in a general way, that the priests should be clothed with linen garments, as the priests were under the Law (Exodus 28:40-43; Exodus 39:27-29; Le Exodus 6:10), with this difference, that whereas under the Law the terms employed were שֵׁשׁ, the white byssus of Egypt, and בַּד, "fine white linen," here the word is פִּשְׁתֶּה, or "flax"—a difference which assists newer critics to perceive in the so-called priest-code a refinement on Ezekiel, and therefore an evidence that the priest-cede arose later than Ezekiel But if the so-called priest-code had already indicated that the linen for priests’ garments should be of the finest quality, Ezekiel may have felt there was no occasion for him to use other than the generic term for "linen," which פִעשׁתֶּה (pishteh) seems to have been (comp. Leviticus 13:47, 48, 52, 59; Deuteronomy 22:11; Jeremiah 13:1). That this was so is suggested by the statement that no wool, צֶמֶר, "perhaps so called from its being shorn off" (Gesenius), should come upon them whiles they ministered in the gates of the inner court, or within the court itself, or the house—the contrast being between what was of vegetable and what was of animal production. The reason for the prohibition of wool is hinted at in verse 18—it was apt to cause sweat, and thus entail impurity; the clean white linen, on the other hand, was designed both for hygienic reasons and as an emblem of purity (comp. Revelation 19:8, Revelation 19:14). Ezekiel 44:18 In particular the priests should have linen bonnets upon their heads—literally, linen tires shall be upon their heads—and linen breeches upon their loins. To infer from the use of מִגְבָּעוֹת in Le Ezekiel 8:13 and of פְאֵר here for the head-dress of the priests, that Ezekiel was composed before Leviticus, is not convincing. Smend explains the latter term as the customary headdress of common people, and the former as a specially ornamental tiara or turban. Gesenius reverses this meaning, making the former the ordinary round cap, and the latter a tiara (see for the former, Exodus 28:40; Exodus 29:9; Exodus 39:28; and for the latter, Exodus 39:28; Isaiah 61:10; Ezekiel 24:17, Ezekiel 24:23). In addition, the priests should not gird themselves with any thing that causeth sweat; literally, should not gird themselves in, or with sweat, which was another way of forbidding them to wear woollen clothing, which might cause them to sweat and so lead to uncleanness. Ezekiel 44:19 When the priests retired from the inner court, and before they passed into the outer court to mingle with the people, they were enjoined to lay aside their official robes, depositing them in the holy chambers already described (Ezekiel 42:1-14), and to put on other, i.e. their ordinary, clothes (comp. Le Ezekiel 6:11). The reason for this injunction was that they might not sanctify the people (comp. Ezekiel 46:20) through the people’s coming in contact with their garments. These, being in a manner, i.e. ceremonially, holy, would impart to the people a levitical or ritualistic sanctity which would disqualify them, for a time, at least, from attending to the common duties of life, as under the Law those were who touched the sacrificial flesh (Leviticus 6:18, 27), the altar (Exodus 29:37), and the vessels of the sanctuary (Exodus 30:29). Ezekiel 44:20 The next rubric concerned the mode in which the priests should wear their hair. It should neither be shaved nor worn long, thus avoiding excess on either side (compare for the first, Le Ezekiel 21:5; and for the second, Le Ezekiel 10:6; Ezekiel 21:10, Revised Version), but should merely be polled. The obligation to let the hair grow freely was imposed upon the Nazarite only during the period of his vow (Numbers 6:5). The verb "to poll," or "cut" (כָּסַם), occurs nowhere else. Smend thinks what is hero denied to the priests collectively is in the priest-code denied solely to the high priest (Le Ezekiel 21:10, Revised Version; compare, however, Leviticus 10:6, Revised Version), and discovers in this a sign of the later origin of Leviticus. Ezekiel’s raising the priesthood as a body to the rank of the high priest, of whom in connection with this temple is no trace, rather proves Ezekiel to have been later than Leviticus. Ezekiel 44:21 The prohibition of wine to the priests when engaged in temple service accorded with Mosaic legislation (Le Ezekiel 10:9). Total abstinence at other times was not enjoined. Ezekiel 44:22 As to marriage (since the priests in Ezekiel’s "house" were no more expected to be celibates than were those employed about Moses’ tabernacle or Solomon’s temple), they were forbidden to marry widows (which the Levitical priests were not, though the high priest was) or divorced women, and allowed to wed only virgins of the house of Israel, or (the sole exception) widows of such as had been priests (compare with the priest-code, Le Ezekiel 21:7, Ezekiel 21:13, Ezekiel 21:14). Ezekiel’s enactment discovers two variations—first, that it does not formally forbid to the priests marriage with a harlot; and, second, that it sanctions marriage with a priest’s widow. But the first was implied in the prohibition of marriage with an adulteress, and the second was a sign of the higher sanctity of the priesthood belonging to Ezekiel’s temple. Hence, so far from indicating the priority of Ezekiel, it rather points to the priority of Leviticus. Ezekiel 44:23, Ezekiel 44:24 Among the priests’ official duties four things are prescribed. (1) The education of the people in the fundamental principles of their religion, viz. that a distinction existed between the "holy" and "profane," or "common," and in the practical application of that principle, the art of discerning between the "unclean" and the "clean." This duty had been laid upon the priests of Mosaism (Le Ezekiel 10:10; Deuteronomy 24:8; Deuteronomy 33:10), but in the last years of the monarchy had been neglected (Ezekiel 26:1-21:26; comp. Malachi 2:7-9). (2) The administration of justice in all disputes arising out of and connected with the practices of their religion. This office had pertained to the priests under the Law (Numbers 5:14-31; Deuteronomy 17:8-13; Deuteronomy 19:17; Deuteronomy 21:5), and was exercised in pre-exilic times (Hosea 4:6; Micah 3:11; Isaiah 28:7; Jeremiah 18:18), though not always in accord-ante with Jehovah s judgments. That the juridical authority of the priests was purely of a moral kind (Wellhausen, Smend), can be maintained only by rejecting 2 Chronicles 17:7-9 and 2 Chronicles 19:5-11 as unhistorical (3) The regulation of all festal assemblies in accordance with the Divine statutes. For errors in the celebration of these festivals, the priests should be answerable, as they had always been; only under the new regime there should be no errors. 4. The hallowing of Jehovah’s sabbaths. This they should do both by resting on the seventh day and by offering the sabbath sacrifices, the showbread, and the burnt offering; both of which things the priests under the Law had been commanded to do (see Exodus 20:8-11; Exodus 31:13-17: Le Exodus 23:3; Exodus 24:8; Numbers 28:9), but had not done (Ezekiel 20:12,Ezekiel 20:13, Ezekiel 20:20, Ezekiel 20:21; Ezekiel 22:8; Ezekiel 23:28). Ezekiel 44:25-27 Regulations are next given for preserving the priesthood from defilement through coming in contact with the dead, and for removing such defilement in case of its having been contracted. As under the Law, so in the ideal constitution of Ezekiel, the priests should not be at liberty to contract ceremonial impurity through touching a corpse except in the case of near relations (comp. Le Ezekiel 21:1-4). That neither in Leviticus nor in Ezekiel is the priest’s wife among the excepted is surprising, and hardly to be explained, with Knobel, on the ground that a wife is not a blood-relation, since according to the Divine conception of marriage husband and wife are one (Genesis 2:24), but either by holding, with Keil, that the wife, who stands nearer her husband than any of the relatives named, was viewed as included under the phrase, "and for his kin that is near unto him" (Le Ezekiel 21:2), or by supposing it self-evident that such defilement could not be avoided in the case of a wife and was therefore tacitly allowed. Smend, as usual, finds signs of Ezekiel’s priority to the priest-code, first in the circumstance that Ezekiel regarded it as perfectly natural that a priest should sorrow for his wife (Ezekiel 24:15-18), which showed he had no acquaintance with Leviticus 21:1-24.; and secondly, in the fact that Le Leviticus 21:11 prohibits absolutely to the high priest all contact with a corpse, which, it is argued, betrays a greater strictness than existed in the days of Ezekiel. But as the prohibition in Le Ezekiel 21:11 applies only to the high priest, who in Ezekiel’s temple has no place, an argument as to which of the books had priority of origin cannot properly be founded on so insecure a Basis. Knobel remarks on Le Ezekiel 21:1-4 that "among the Greeks, priests and priestesses remained at a distance from funerals; while among the Romans ought the Flamen dialis to touch no corpse (Gell; 10.15), the augur perform no funeral rites (Tacit; ’Ann.,’ 1.31), and the pontifex accompany no funeral procession (Die Cass; 56.31); not at all should he behold a dead body (Serv; ’Ad AEn.,’ 6.176),and in case he had occasion to pronounce a funeral oration, a curtain should hang between him and the corpse." As to the cleansing of a defiled priest, that should be conducted in accordance with the customary regulations (comp. Numbers 19:1-22.),with this difference—that on the termination of the ordinary rites, which extended over seven days, an additional seven days, according to Havernick and Keil, should elapse, at the end of which, on the presentation of a sin offering, he should be restored to service in the inner sanctuary. Ezekiel 44:28-31 state the emoluments which should Be enjoyed by the priests. Ezekiel 44:28 The Authorized Version conveys the impression that the first portion of the priests’ sustenance should be derived from the sin offering, which is not mentioned till the following verse. And it shall be unto them for an inheritance ought rather to be rendered, and there shall be to them (what shall be) for an inheritance; or more simply, and they shall have an inheritance (Revised Version), which, it is next declared, as in the Law (Numbers 18:20; Deuteronomy 10:9; Deuteronomy 18:1, Deuteronomy 18:2), should be Jehovah, and not any territorial possession or tribal tract such as should be assigned to the other tribes (see Ezekiel 48:1-35.). Smend thinks Ezekiel was scarcely accurate in describing the priests as landless in the sense intended by the Deuteronomist and the priest-code, since in Ezekiel 45:4 they are, after all, furnished with a plot of ground on which to build their houses and erect their sanctuary; whilst Wellhansen holds the priest-code to have somewhat romanced in adopting the same language about the Aaronides and Levites, since, if they really did obtain forty-eight cities, "what were these if not a lot and a land tract, and that too a comparatively great and important one?" Neither view stands in need of refutation. Ezekiel 44:29 To the priests should be allocated, in addition, what already had been assigned them by the Law for their support, the meat (or, meal) offering, consisting of flour, corn, or bread (comp. Le Ezekiel 2:1 -16; 6:16; Numbers 28:12, Numbers 28:13), and the sin offering (see Leviticus 6:25-29; Ezekiel 7:6; Numbers 18:9, Numbers 18:10), and the trespass (or, guilt) offering (comp. Leviticus 7:28-38), and every dedicated (or, devoted) thing in Israel (see Le Ezekiel 27:21; Numbers 18:14). The burnt offering is omitted, because it was entirely consumed upon the altar, with the exception of the hide or skin, which under the Law became a perquisite of the officiating priest (Le Ezekiel 7:8). That Ezekiel is silent about this, while the requirement of Le 7:30, that the priest should obtain the breast with the right shoulder of every fire offering, goes beyond the prescription of Deu 18:3, that the shoulder, two cheeks, and the maw should be the priest’s portion, is regarded by Wellhausen and Smend as a proof that Ezekiel stands between Deuteronomy and the priest-code. But as Ezekiel does not condescend upon the particular parts which should be reserved from the fire offerings, it is impossible to say whether he held with the Deuteronomist or the writer of the priest-code, supposing them to be different; and, inasmuch as Leviticus 7:30 speaks of an offerings, by fire that was first paid to Jehovah and by him afterwards handed over to Aaron and his sons, while Deuteronomy 18:3 treats of the dues which should be paid by the people directly to the priests, it is clear that both practices may have existed together instead of the one (the former) coming in as an advance upon the other (the latter); see Keil on Deuteronomy 18:3. Ezekiel 44:30 A further portion of the priests’ emoluments is stated as the first of all the firstfruits of all things—or, of everything (Revised Version), as e.g. of corn, oil, must, and wool—and every oblation (תְּרוּמָה)—or, heave offering—of all—or, of everything—with the first of the people’s dough; or, coarse meal; which again re-echoes the provisions of the Law, the first of the firstfruits being specified in Exodus 23:19; Exodus 34:26; Numbers 18:13; Deuteronomy 18:4; the oblation, or terumah (Hebrew), in Numbers 15:19; Numbers 18:19; and the dough, or coarse meal, or groats, in Numbers 15:20, Numbers 15:21. Ezekiel’s supposed (Wellhausen, Smend) silence as regards the firstlings of cattle, which in the book of the covenant (Exodus 22:29) and in the Deuteronomist (Deuteronomy 15:19) are to be eaten by the offerer, but in the priest-code (Numbers 18:21) belong to the priests, is imaginary. The first of all the firstfruits of everything cannot surely mean of everything except cattle. If Ezekiel does not give the tenths of the tithes to the priests, he still assigns them to the sanctuary (see Ezekiel 45:14). Ezekiel 44:31 The commandment of the Mosaic Law is here renewed against eating the flesh of any fowl or beast that had either died a natural death or been mangled in the killing (comp. Le Ezekiel 17:15; Ezekiel 22:8)—a commandment which, while enjoined specially upon the priests (Le Ezekiel 22:8), was equally binding upon all (Exodus 20:1-26:31; Deuteronomy 14:21). Ezekiel 44:2, Ezekiel 44:3 The shut gate. The "Golden Gate" at Jerusalem, on the eastern side of the temple area, looking towards the Mount of Olives, is now built up, so that it can only be traced by means of the form of the arches and carved work embedded in a line of wall. Tradition associates this now inaccessible archway with the gate which Ezekiel said should be shut till the Prince passed through it. There is a striking symbolism in Ezekiel’s description of the shut gate. I. THE GATE WAS SHUT. 1. The way to God was closed. Man once had free access to his Father. Sin barred the door and shut him out in the waste. 2. The way to life was closed. Cherubim with flaming swords, stood between Adam and the tree of life (Genesis 3:24). Fallen man cannot recover his spiritual life; he has forfeited eternal life, and it is beyond his power to regain it. 3. The way to happiness was closed. The tree of life stood in Eden, and Eden was shut against fallen man. 4. The way to heaven was closed. The door was shut against the foolish virgins. The bliss of futurity is denied to man in his sin. II. THE OF GOD BARS THE GATE. God had passed through the gate; therefore it was to be closed against man. This suggests a painful thought; where God is man may not be. The same idea was prominent at Horeb, when no man or beast was to come near the mount while God descended upon it (Hebrews 12:20). There is a natural feeling of the supreme majesty of God that leads to a thought of utter separateness. No being approaches him in greatness or rank. The Sovereign of all is alone in his awful majesty. Yet we must not associate vulgar ideas of pomp and ceremony with God. He does not need the artificial dignity of separateness. He is necessarily apart from us in sheer greatness. But he desires to be near to his children. The real secret of the separateness is sin. Man cannot come where God is because man is sinful and God is holy. III. THE GATE IS OPENED FOR THE PRINCE. Christ, and Christ alone, realizes the Messianic vision of Hebrew prophecy. He is the Prince par excellence. Christ has a right of access to God by reason of his sinlessness, and by reason of his nature as "the Only Begotten of the Father." He has made a way to God by his intercession and his sacrifice. The door, long barred by sin, is now opened by grace. First our Prince goes through it, and himself realizes communion with God. But he does not keep this as a rare privilege for himself alone. He is the "Firstborn among many brethren," and he opens the door of access to God for all men. He leads all his people to the tree of life, for "he that hath the Son hath life" (1 John 5:12). He gives true blessedness to his people. He unbars the golden gate of heaven. All who sleep in Jesus will awake in the glorious resurrection-life of which he is the Source and Center who could say, "I am the Resurrection and the Life" (John 11:25). The attentive consideration of religious truth. Ezekiel was to mark well the minute directions which were given to him concerning the temple. He was not a builder, and there is no reason to think that he was expected to consider these matters with a view to carrying out the work of constructing the new temple. But it was important that he should attend to the suggestiveness of every detail, because all that was here set forth was symbolical of spiritual truth. The smallest points of this truth should be considered with exactness, while every effort is made to grasp and comprehend it in its vast length and breadth. I. TRUTH IS WORTHY OF , Great attention is required for a man’s business if that is to be made successful. Politics absorb the thoughts of those who are much engaged in them. Pleasure, and what is called "sport" command earnest attention. Is it right that these things should occupy all a man’s faculties, and that religion should be treated in an off-hand style as not worth much thought? Yet the conduct of multitudes would suggest that this supreme interest could be sufficiently considered by occasional and listless attendance at public worship. But note how important it is. 1. It concerns God. Surely he—Maker of all things, Ruler of the universe, "in whom we live and move and have our being," our Father and our God—is worthy of some thoughtful attention. 2. It concerns our duty. The chief thing to be thought of is what we ought to do. To give much attention to our worldly interests and pleasures, and to treat our duty with thoughtless indifference, is to show shameful negligence of what is supremely important to us. 3. It concerns our eternal welfare. Religion is a matter of life and death. Its truth embraces eternity. When the petty affairs of this brief life are forgotten, its mighty issues will still proceed to work our highest blessedness or our utter destruction. II. TRUTH NEEDS . It is not to be taken in with indolent ease. A man cannot comprehend his Bible at a glance, as he would his newspaper. Religious truth requires thought for several reasons. 1. It is remote from our common experience. It should not be so; but sin has introduced an entirely different train of ideas. We require an effort to bring thoughts of religion vividly to mind. 2. It is concerned with great mysteries. We can never understand it perfectly; but there is room in it for the explorations of the greatest minds. We must never forget, indeed, that its most precious pearls are for simple, childlike minds; that God has revealed to babes what he has hidden from the wise (Matthew 11:25). But who giver such absorbing attention to what interests them as children? We just need the child’s whole-hearted listening, as when he drinks in a tale, every detail of which he pictures to himself in his fresh imagination. III. TRUTH SHOULD RECEIVE . We now come to the practical point—How are we to give full attention to this great subject? Ezekiel suggests three ways. 1. We must fix attention. "Mark well." The mind tends to float away from difficult subjects. The anchor to hold it is some keen interest. The love of truth, or, better, the love of Christ, should serve as such an anchor. 2. We must look into truth. "And behold with thine eyes, and ’hear with thine cars." We must, so to speak, visualize truth. To make it real we must see it before us. But first we must look for it. There is a seeing and hearing by experience that is better than all indirect testimony. As soon as we thus come into personal contact with truth it is likely to be interesting to us. Then it is a real thing. Above all, it is well to follow the Greeks, who "would see Jesus," and by living experience to know him for ourselves. A sufficiency of sin. I. OBSERVE IN WHAT THE OF SIN . All sin is in excess of what it should be, for no sin is permissible. How, then, can there be such a thing as a sufficiency of it? We may regard this as an ironical idea, or as a thought that is useful in the argumentum ad hominem. It is as though a man had said he must have some sin, and now the question is raised—Has he not had enough? Those who sin greatly may be said to have had more than enough—to have attained what St. James calls "a superfluity of naughtiness" (James 1:21). The sufficiency of sin may be tested in three ways. 1. By its magnitude. What more can the sinner desire? Would he still add to his enormous pile of guilt? Surely no mortal man could crave a heavier account. 2. By its fruits. The pleasures of sin soon cloy, and the foolish slave of vice has to turn from one to another form of evil to whet his jaded appetite. One would have thought that he had got his surfeit. Is there yet more pleasure to be extracted from the rotten root of sin? Certainly the more it is drawn upon the less really enjoyable are its products. 3. By its penalties. All this tin must be paid for, and the time of reckoning is at hand. Is not the sin already committed enough to have to answer for? It will be a heavy account as it is, if no more be added. II. HOW THE OF SIN IS TO BE TREATED. 1. It should not be increased. It is great enough; let us add no more to it. This awful tale of guilt can never be met; it would be madness to proceed still further in piling up accusations against one’s self. 2. It should be regarded with profound penitence. There are not many things of which the sinner is full. In regard to his better nature he seems to be a helpless bankrupt. Indeed, he has but one perfect thing—his sin. He is rich only in one commodity—wickedness. Surely the consciousness of such a state of affairs should overwhelm him with grief and shame. 3. It should be brought to God for pardon. Man cannot undo the past, nor can he compensate for the many misdeeds he has committed. Were his sin but small, it would still be impossible for him to atone for it. With a fullness of sin to account for, there can be no possibility for hope in man alone. But great as man’s sin is, the love of God is even greater. Heavy as is his guilt, the merits of Christ outweigh it all. Thanks be to God, the sufficiency of man’s sin is met by the sufficiency of Christ’s atonement. The sin was great to require the death of the Son of God; but since Christ has died for it, the supreme work of redemption has been accomplished. Even a surfeit of past sin is now no barrier to God’s full pardon of his penitent children. Religion by proxy. The people had neglected their own duty in regard to the worship of God, and had appointed hirelings to discharge the sacred offices in their stead. This was a case of trying to practice religion by proxy. We often see the-attempt made in various ways now, but it is doomed to failure. I. THE ATTEMPT TO SATISFY THE CLAIMS OF BY PROXY. There are now many Jews in Jerusalem kept in idleness by their more wealthy brethren in Europe, who hope by this expedient to secure for themselves the merit of living and dying in the Holy City, without undergoing the irksome experience of actual residence. In Roman Catholic countries it is common to devote a sum of money to the payment of the priest who is to say so many Masses on behalf of a person. Among ourselves there is an unconfessed but common notion that the minister in some way performs the offices of religion on behalf of the people, who stand by as idle spectators, and yet enjoy the fruits of his vicarious service. The development of elaborate ritual and the cultivation of highly ornate choral services tend in this direction, by taking the acts of worship out of the grasp of the people, and consigning them to the clergy and choir. Where this is not the ease, there is a common feeling that the mere attendance at church when a service is being conducted is of some religious efficacy, the officiating minister carrying on the real worship on behalf of the congregation, which may be listless and indifferent, so long as he discharges his duty faithfully. Or perhaps the religion by proxy is attempted in the way of money payments. The rich man who will make no moral sacrifice, and who is unwilling to worship God or serve him, subscribes to charities and Missionary Societies, and consoles himself by the thought that he is supporting religion and other good works. He is not a pillar of the church within the sacred building, but he is a sort of buttress outside it. By this indirect service of a money payment he thinks to compound for his irreligion. Lastly, living in a Christian land, belonging to a Christian home, and having Christian associates are regarded as matters of some religious value by people who possess no real religion of their own. Thus they too would be religious by proxy. II. THE UTTER OF THIS ATTEMPT. Every man must have his own personal dealings with God. There are such things as mediation, intercession, and vicarious sacrifices. The good mother is spiritually helpful to her children. Christ’s righteousness, his obedience, and his sacrifice are for the good of the world. But none of these things will compensate for irreligion in those who would avail themselves of their advantages. Moreover, God looks to the heart. Money gifts not offered by a grateful, devout heart, but only paid in fines to exonerate a man from the consequences of his misdeeds and negligences, are of no value whatever in the sight of God. There is no merit in helping the religion of other people if no right motive inspires the action. The very desire to be religious by proxy reveals a wrong state of the heart, for it shows that those people who experience it have no love for God and no real inclination for religion. The man whose heart is right with God will not wish to be religious by proxy. The son who has true affections will have no inclination to pay a substitute to take his place in the family circle. When his heart is renewed the Christian is most eager to be near to God, for then worship is glad and spontaneous. The exclusion of the stranger. There was a strict exclusiveness about the Hebrew religion. Only the circumcised were to share in its privileges. In regard to outward ordinances and national distinctions, this exclusiveness is destroyed by Christ, and his gospel is free to Gentile as well as Jew, to the uncircumcised as well as the circumcised (Galatians 5:6). Nevertheless, in spite of the new breadth of Christianity, the ideas suggested by the old, narrow exclusiveness still obtain, though now only in spiritual relations. I. THE TO GOD IS FROM THE OF . It matters not what nation he belongs to; now we have to do with spiritual, not national distinctions. Thus it is possible that the Jew or the Christian may be a stranger to God, while the Gentile and one of a heathen nation may really know and love God. But where the distinction is it does involve serious consequences. It is a mistake to treat a Christian nation as though all its citizens enjoyed the favor of Heaven; and it is a mistake to address a Christian congregation as though all its members were devout men and women. Now, so long as a man is alienated from God, he is excluded from all the highest blessings of the gospel. The door of heaven is shut against the hard, the worldly, the impenitent. Surely some Church discipline should be exercised in regard to those whose alienation from God is undisguised. To keep up the name of Church-fellowship with people in this unhappy condition is to delude them with false hopes. II. THE IN HEART ARE TO GOD. Even in the directions that concern the old Jewish ritual this class is named as well as that of the uncircumcised in flesh. The one great question is as to the state of a man’s heart. The uncircumcised heart is given up to sinful naturalism. Pure human nature should be fit for the presence of God, but sinful human nature is not. Unclean and degraded, it needs a spiritual circumcision before it can be accepted by God. In the state of sin man is thus far from God, and so excluded from the privileges of enjoying heavenly Blessings. But the estrangement that results from this sinful condition involves a state of ignorance. Alienated from God, sinful man does not know his loss. He is out in the darkness, a heathen, though bearing the Christian name. III. THE WHO ARE AS YET IN HEART MAY BECOME TRUE PEOPLE OF GOD AND ENJOY THE OF ACCESS TO GOD. The hindrance must first be removed. 1. There must be a change of heart. The mischief is in the heart; thither the cure must be brought. Thus the first thing is for a man to pray that God would create in him a clean heart (Psalms 51:10). 2. This can only be brought about by a Divine renewal, which may be called the circumcision of the heart. God, and he only, can create, and we need to be new creatures in Christ Jesus. 3. This may be realized through the gospel of Christ. He has come to call in the strangers. By his great all-embracing love he reconciles "them that are afar off" as well as "them that are near." There are now no barriers which the grace of Christ cannot break through. It only remains for the strangers and uncircumcised in heart to avail themselves of that grace by penitent confession of sin and active trust in Christ. Ezekiel 44:10-16 The degradation of the Levites. From this interesting passage it would appear that there was a time when the Levites enjoyed free access to the altar, and were allowed to serve as priests before the Lord. But they had abused their privileges in admitting heathen people to the sacred enclosure, in doing their work by proxy, in even going aside to idolatry. Therefore they were degraded from their high functions—all of them except one family, that of Zadok. As the members of this family had remained true, the priesthood was now settled exclusively on them, while the rest of the Levites were put down to serve in secondary offices in connection with the temple ritual. I. SERVICE IS BY LOSS OF OFFICE. The unfaithful priest is deprived of his rank and ministry. Of Judas it was said, "His bishopric let another take" (Acts 1:20). The hireling may direct the flock for a season to his own advantage. Even the thief and the wolf may be in office. We cannot judge of a man’s character by his rank, nor can we tell what is his position in the eyes of God by observing his ecclesiastical status. Much is expected of those to whom much has been given. Therefore the disloyal servant who stands in a high position will be most sternly judged. His first penalty will be loss of office. The man who had buried his talent is deprived of it (Matthew 25:28). II. MAY BE TO HUMBLER DUTIES. The Levites are not discharged; they are only put to lower offices. God inflicts no heavier penalties than are absolutely necessary, He bears no grudge against any of his servants. If we have failed in a more honorable position, we need not despair; there may be a lowly work which we can still perform. It must have been most painful for the Levites to be thus forced to take a lower place. Possibly at first they would rather have given up the whole temple service, and have devoted themselves to secular pursuits. It speaks well for them that they silently confessed the justice of what was done, and quietly took the lower place. It is hard, like John the Baptist, to step back and give way for a new man; hard to say, "He must increase, but I must decrease" (John 3:30). But he who has the cause of Christ at heart will be willing to do anything for the service of his Master. Many would be willing to take the rank of priests. The test is whether we will obey when we are called to the more humble work of the Levites. III. THE OF THE IS BY THE OF THE . The loss of the Levites is the gain of the family of Zadok. The talent that is taken from the idle servant is given to the servant with ten talents. We may here see a hierarchy in the making. Merit and practical utility lie at the foundation of institutions that have subsequently become more formal. But merit and utility should always govern the appointment to office. There is no higher honor than to have been true in a time of general unfaithfulness. Ezekiel 44:23 The difference between the holy and profane. I. THERE IS A REAL . Men have been much concerned with wholly fictitious distinctions, and a most artificial line has been drawn between what has been accounted sacred and what has been regarded as profane. But this is only the abuse and the degeneracy of what should be discovered in its high and true condition as a genuine difference. The formal distinctions of the Jewish Law were all intended to symbolize moral and spiritual differences. Some of them were obviously concerned with matters of common cleanliness and decency; some had a more immediate bearing on sanitary laws; others, perhaps, were too suggestive of Jewish exclusiveness or conventional propriety; but even these latter regulations could not but impress upon the minds of thoughtful men the separateness of true holiness. The one real distinction is moral. It is the line of demarcation that separates sin from righteousness. This, and not the supposed distinction between the secular and the sacred, is the real difference between clean and unclean. St. Peter was taught to call none of the creatures of God common or unclean (Acts 10:15). It is not they that are so, but the uncleanness is in us, in our use of them. "Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled" (Titus 1:15). Similarly, men make an artificial distinction between sacred and profane history. Coming from the pen of a Josephus, the history of Israel is profane; written by an Arnold, the history of Rome is sacred. He who sees God in history beholds a sacredness in it. To him who is worldly and untrue in heart all that he touches is profane. II. THIS IS TO BE LEARNT BY . The priests were to teach the people the difference between the clean and the unclean. No doubt the elaborate external regulations of the Jewish Law required careful study, and men needed to be thoroughly instructed in regard to them, in order that they might avoid even unconscious offences. This was a necessary adjunct of a ceremonial religion. A religion of law needed lawyers for its priests. Now that system is wholly swept away. We live in the glorious liberty of the sons of God, and there is no need for us to be instructed in elaborate rules of ceremonial purification. Still, moral education is now needed, though in another direction. Conscience must be educated, so that it may be sensitive and keen to discern what is right, and separate this from what is evil. This education is not to be a drilling in casuistry, which would be a return to the old bondage of the Law; but it is to be an enlightening in regard to the great principles of Christian righteousness, and still more a quickening of the soul to feel the force of those principles, and to apply them without delay to every case as it arises. It is important that the religious teaching of children should be directed more to this end. One great function of the pulpit is to awaken men’s sense of the great distinction between sin and purity. We live too much by compromise. We need to learn more of the absolute claims of righteousness. Taking God as an Inheritance. The priests were to have no share in the partition of the land. They were to be supported by means of the sacrificial offerings of the people; and in so living they were said to take God for their Inheritance. Viewing their position from the lowest point of view, we have the thought that they were dependent on what was dedicated to God, as their livelihood was derived from God’s share of the produce of the land; a higher consideration would lead them to see that it was through God’s relation to his people that they received their maintenance; and the highest view to which they could attain would be to regard God himself as their real Inheritance, and the sacrificial offerings merely as necessary means of living. Let us see how God may be regarded as an Inheritance and a Possession. I. GOD MAY BE . An inheritance is not some distant territory that one simply knows of or beholds at a distance. We may believe in God, and even look towards him from afar, and yet not think of having any inheritance in him. But it is possible to have more close relations with him. 1. The inheritance is received as a birthright. The priests had a hereditary claim on their portion. All men are by nature children of God. By new birth we recover our original birthright. The Christian is an heir of God. 2. The inheritance is received through death. One dies, and another receives his inheritance. That was seen in Old Testament times in the succession of the priests. To us it is remarkable, as witnessed in the great fact that Christ died to give us our heavenly inheritance. II. GOD MAY BE OWNED. When we receive God as an Inheritance, we take him as our Possession. There is thus a certain ownership in God established. But in the most complete way he owns us. How, then, can we also own God? There is a spiritual appropriation by which we personally accept God as our God, and hold to him in faith. It is much to be able to say from the heart, "O God, thou art my God!" All religion centers in that experience. The priests were to enjoy special Divine privileges in the Jewish system; all Christians are now to own God as their peculiar Possession. III. GOD MAY BE ENJOYED. The inheritance is made use of and valued for what it gives, and on its own account. 1. When God is our Inheritance, Divine blessings are our portion. A rich inheritance contains many treasures—acres of fertile soil, well-timbered land, farms and orchards, perhaps mines and houses. He who takes God for his Portion has all the wealth of God to supply his need. It is true he may still receive but little of this world’s goods; that is because God sees that it is best for him to be tried with poverty. But he will have a true sufficiency. If he trusts in God, and does what is right, he has the promise that he shall be fed (Psalms 37:3). Ultimately he will have great possessions. "All things are yours" (1 Corinthians 3:22). 2. God is himself the greatest Blessing for his people. The inheritance itself is more valuable than all that it is the means of procuring for us. To own God is to be rich indeed. When the Lord is our Portion we have a wealth of treasures for our souls. His presence, his love, his truth, his life, he himself dwelling within, make those who own him rich in the highest good. BY J.R. THOMSON The prerogative of the prince. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ From the sustenance of the priests (Ezekiel 44:29-31), the new Torah naturally passes in the present chapter to the maintenance of the temple service as a whole, setting forth in the first section of the chapter (Ezekiel 45:1-8) the portions of land that should be allotted respectively to the sanctuary, i.e. for the temple buildings, and the priests’ and Levites’ houses (Ezekiel 45:1-5), to the city and its inhabitants, that they might be able to discharge their religious and civil obligations on the one hand to the temple, and on the other hand to the state (Ezekiel 45:6), and to the prince to enable him to support himself and meet the charge of those public offerings which were required of him as the head of the community (Ezekiel 45:7, Ezekiel 45:8); in the second section (Ezekiel 45:9-17) dealing with the oblations the people should make to the prince for this purpose, reminding the prince, on the one hand, that these should not be levied from the people by extortion (Ezekiel 45:9), and the people, on the other, that these should be delivered to the prince with honesty (Ezekiel 45:10-16), and both that a certain part of the prince’s revenue from the people’s oblations should be devoted to the furnishing of offerings for the solemnities of the house of Israel (Ezekiel 45:17); and in the third section (Ezekiel 45:18-25) instituting a new feast-cycle, beginning with a Passover in the first (Ezekiel 45:18-24) and ending with a Feast of Tabernacles in the seventh (Ezekiel 45:25) month. Ezekiel 45:1-8 The portions of land that should be allotted to the sanctuary, the city, and the prince. Ezekiel 45:1 Moreover, When ye shall divide by lot the land (literally, and in your causing the land to fall) for inheritance. As the territory of Canaan had been originally divided by lot among the twelve tribes after the conquest (comp. Numbers 26:55; Numbers 33:54; Joshua 13:6, etc.), this same method of allocating the soil amongst the new community should be followed on a second time taking possession of it after the exile. Currey believes the phrase, "divide by lot," "does not imply anything like casting lots, but is equivalent to our notion of allotment, the several portions being assigned by rule." There is, however, little doubt "lots" were cast to determine, if not the actual size, at least the precise situation, of each tribe’s territory (see Keil and ’Pulpit Commentary’ on Numbers 26:54). That no such methodical distribution of Canaan ever took place, or for that matter could hays taken place amongst the returned exiles, should be proof sufficient that the prophet here moves in the region of the ideal and symbolical rather than of the real and literal. Ye shall offer an oblation—literally, lift up a heave offering (comp. Ezekiel 44:1-31:80; Exodus 25:2, Exodus 25:3; Exodus 29:28; Exodus 30:13, Exodus 30:14; Le Exodus 7:14, 32; Exodus 22:12; Numbers 15:19; Numbers 18:24)—unto the Lord, an holy portion of the land; literally, a holy (portion) from the land. Very significantly, in the new partition of Palestine the Lord’s portion should be the first to be marked off and solemnly dedicated to Jehovah for the purposes to be forthwith specified. Those who, like Wellhansen and Smend, perceive in this allotment of land to Jehovah, and therefore to the priests, a contradiction to Ezekiel 44:28, omit to notice first that Jehovah required some place on which his sanctuary might be erected, and the priests some ground on which to build houses for themselves; and secondly, that, so far as the priests were concerned, the laud was given by the people, not to them, but to Jehovah, and by him to them (comp. on Ezekiel 44:28). The exact site of this terumah, or "holy portion," is afterwards indicated (Ezekiel 48:8); meanwhile its dimensions are recorded. The length shall be the length of five and twenty thousand reeds, and the breadth shall be ten thousand. Whether "reeds" or "cubits" should be supplied after "thousand" has divided expositors. Bottcher, Hitzig, Ewald, Hengstenberg, and Smend decide for "cubits," principally on the grounds that "cubits" are mentioned in Ezekiel 44:2; that "cubits" have been the usual measure hitherto, even (as they contend) in Ezekiel 42:16; and that otherwise the dimensions of this sacred territory must have been colossal, in fact, out of all proportion to the Holy Land, viz. about 720 square miles. Havernick, Keil, Kliefoth, Currey, and Plumptre favor "reeds," chiefly for the reasons that in Ezekiel 42:2 "cubits" are specified, and are therefore to be regarded as exceptional; that the customary measuring instrument throughout has been a reed (see Ezekiel 40:5; Ezekiel 42:16); and that the dimensions, which Ezekiel designed should be colossal (comp. Ezekiel 40:2), correspond exactly with the measurements afterwards given in Ezekiel 48:1-35; if these he in reeds, but not if they be in cubits. As to the breadth of this terumah from east to west, Hitzig, Keil, Smend, Schroder, and Plumptre follow the LXX. (εἴκοσιχιλιάδας) in substituting 20,000 for 10,000, considering that the space referred to in Ezekiel 48:3 appears as if meant to be taken from an already measured larger area, which could only be that of Eze 48:1—the portion in Ezekiel 48:1 being the whole territory assigned to the priests and Levites, and that in Ezekiel 48:3 the allotment for the priests. Kliefoth, however, contends that no necessity exists for tampering with the text, and certainly if Ezekiel 48:1-4 be regarded as descriptive of the priests’ portion only, and מִן in the phrase, "of this measure" (וּמִן־חַמִּדָּה הַזּאֹת), in Ezekiel 48:8 be rendered "according to"—a sense it may have (see Gesenius, sub voce), the supposed difficulty disappears. In this ease the demonstrative this in the last clause will refer to the priests’ portion exclusively; in the former ease, to the whole portion of the priests and Levites. That Ezekiel 48:14 declares the Levites’ portion to be "holy unto the land" does not prove it must have been included in the holy terumah of Eze 48:1 Nor does this concession follow, as will appear, from Ezekiel 48:7. Ezekiel 45:2 Of this district, either of 25,000 x 10,000, or 25,000 x 20,000 reeds, according to the view taken of Eze 45:1, there should be measured off for the sanctuary five hundred in length, with five hundred in breadth. The supplement here also, Keil, Kliefoth, Plumptre, and others consider to be "reeds," since obviously the whole temple with its precincts is intended (Ezekiel 42:16-20), though Hengstenberg and Schroder prefer "cubits," holding the sanctuary to be the temple buildings enclosed within the outer court well (Ezekiel 40:1-49.). The free space of fifty cubits round about for the suburbs (or, open places) thereof seems to indicate that the larger area was that alluded to by the prophet. That the term מִגְדָשׁ. occurs more frequently in the so-called priest-code (Leviticus 25:84; Numbers 35:2, Numbers 35:3, Numbers 35:4, Numbers 35:5, Numbers 35:7; Joshua 14:4; Joshua 21:2, Joshua 21:3, Joshua 21:8, Joshua 21:11, Joshua 21:13, etc.) and in the Chronicles (1 Chronicles 5:16; 1 Chronicles 6:35, 1 Chronicles 6:37; 1 Chronicles 13:2; 2 Chronicles 11:14; 2 Chronicles 31:19) than in Ezekiel (see Ezekiel 27:28; Ezekiel 48:15, Ezekiel 48:17) is a fact; but on this fact cannot be founded an argument for the priority of Ezekiel, since it rather points to Ezekiel’s acquaintance with such "suburbs" in connection with priestly and Levitical cities. Ezekiel 45:3 And of this measure shalt thou measure. As above explained, if מִן, "of," be taken as equivalent to "from," i.e. deducted from, then the whole "measure" in Ezekiel 45:1 must have been 25,000 x 20,000 reeds; but if, as Ewald translates, it may signify "after," "according to," then the text in Ezekiel 45:1 will not require to be altered (see on Ezekiel 45:1), and the present verse will be merely a reiteration of the statement in Ezekiel 45:1 that the priests’ portion should be 25,000 x 10,000 reeds, preparatory to the additional notification that in it should be the sanctuary and the most holy place, or rather, the sanctuary which is most holy (Revised Version). The exact position of the sanctuary in the priests’ portion is afterwards stated to have been in the midst (see Ezekiel 48:8). Ezekiel 45:4 The holy portion of the land just defined (Ezekiel 45:3) should be reserved for the priests the ministers of the sanctuary, i.e. of the inner court, who were privileged to draw near to Jehovah in altar ministrations (comp. Ezekiel 44:15; Exodus 28:43; Exodus 30:20; Numbers 16:5, Numbers 16:40), as distinguished from the Levites, who were only" ministry of the house" (Ezekiel 45:5), i.e. guardian, of the temple and assistants in its outer court services. As such this holy portion should serve the twofold purpose of providing- for the priests a place for their houses in which they might dwell, and an holy place for the sanctuary, in which they should minister. Ezekiel 45:5 A portion of similar dimensions should likewise be marked off for the Levites, for themselves, for a possession of twenty chambers; better, for a possession unto themselves for twenty chambers (Revised Version). Ewald, Hitzig, and Smend, as usual, follow the LXX. αὐτοῖςεἰςκατάσχεσινπόλειςτοῦκατοικεῖν), and amend the text after Numbers 35:2; Joshua 21:2, so as to read "cities (עָרִים) to dwell in;" and with them Keil agrees, only substituting "gates" (שְׁעָרִים) instead of "cities." Kliefoth and Curroy retain the word "chambers "as in the text, and think the "chambers" and the "land" were two distinct possessions of the Levites, the chambers having been within (see Ezekiel 40:17, Ezekiel 40:18) as the land was without the sanctuary. Rosenmller, Havernick, Hengstenberg, and Schroder decide for "chambers," or "courts," rows of dwellings standing outside the sanctuary as the priests’ chambers were located within. Havernick supposes that along with these, which were obviously designed to be employed when the Levites were on duty, there may have been other Levitical towns and dwellings, Hengstenberg conceives them as having been "barracks for the Levites, the inhabitants of which used the twentieth part of the land assigned to them as pasturage." Unfavorable to the first view is the fact that it requires the text to be altered. Against the second is its awkward dividing of the verse and unexpected interjection of a reference to cells within the sanctuary while speaking of the land without. The third, while not free from difficulty as taking לְשָׁכֹת to be equivalent to "cell-buildings," is perhaps the best. Ezekiel 45:6 In addition to the holy terumah for the priests and the portion for the Levites, should be marked off as the possession of the city a third tract of territory, five thousand (reeds) broad, and five and twenty thousand long, over against—rather, side by side with (Revised Version), "parallel to" (Keil)—the oblation of the holy portion. That is to say, it should lie upon the south, as the Levites’ territory lay upon the north of the priests’ portion. Adding the 10,000 reeds of breadth for the Levites’ domain, the 10,000 for the priests’ land, and the 5000 for the city quarter, makes a total breadth of 25,000 reeds; so that the tract in which all these were included was a square. That the portion for the city should be for the whole house of Israel implied that it should be communal property, belonging to no tribe in particular, but to all the tribes together—in modern phrase should be "common good, ein Volksgut (Kliefoth), which should neither be confiscated by kingly rapacity (comp. Jeremiah 22:13) nor invaded by individual and private appropriation, but retained for the use of the inhabitants generally (see Ezekiel 48:18, Ezekiel 48:19). Ezekiel 45:7 And a portion shall be (or, ye shall appoint) for the prince. As to situation, his portion should lie on both sides of the holy portion (or portions, i.e. of the priests and of the Levites; see Ezekiel 48:20-22), and of the possession, or portion, of the city; should stretch exactly in front or alongside of these, i.e. from north to south; and should extend on the one side westward (to the Mediterranean), and on the other side eastward (to the Jordan). The concluding clause, And the length shall be over against (לְעֻמוֹת, a plural form, occurring only here) one of the portions, from the west border unto the east border, though somewhat obscure, obviously imports that the prince’s portion, on both sides of the holy terumah, should extend lengthwise, i.e. from east to west, along the side of one of the portions assigned to the tribes; in other words, should be bounded on the north and south by the tribal territories of Judah and Benjamin (see Ezekiel 48:22). Ezekiel 45:8 My princes shall no more oppress my people. That Israel in former times had suffered from the oppressions and exactions of her kings, from Solomon downwards, as Samuel had predicted she would (1 Samuel 8:10-18), was matter of history (see 1 Kings 12:4, 1 Kings 12:10, 1 Kings 12:11; 2 Kings 23:35), and was perhaps partly explained, though not justified, by the fact that the kings had no crown lands assigned them for their support. This excuse, however, for regal tyranny should in future cease, as a sufficient portion of land should be allocated to the prince and his successors, who accordingly should give, or leave, the rest of the land to the house of Israel according to their tribes. The use of "princes" does not show, as Hengstenberg asserts, that "under the ideal unity of the prince in Ezekiel, a numerical plurality is included," and that "these who understand by the prince merely the Messiah must here do violence to the text;" but simply, as Kliefoth explains, that Ezekiel was thinking of Israel’s past kings, and contrasting with them the rulers Israel might have in the future, without affirming that these should be many or one (see on Ezekiel 44:3). Ezekiel 45:9-17 The oblations of the people to the prince for the sanctuary. Ezekiel 45:9 In continuation of the foregoing thought, the princes of Israel first are reminded that whatever they should obtain from the people for the sanctuary was not to be extorted from them by violence and spoil (comp. Ezekiel 7:11, Ezekiel 7:23; Ezekiel 8:17: Jeremiah 6:7; Jeremiah 20:8; Habakkuk 1:3) or by exactions—literally, expulsions, or drivings of persons out of their possessions, such as had been practiced on Naboth by Ahab (1 Kings 21:1-29.)—but levied with judgment and justice, which, besides, should regulate their whole behavior towards their subjects. Ezekiel 45:10 The exhortation addressed to the princes to practice justice and judgment now extends itself so as to include their subjects, who are required, in all their commercial dealings, to have just balances and just measures—a just ephah for dry goods, and a just bath for liquids. Ezekiel 45:11 The ephah (a word of Egyptian origin) and the bath shall be of one measure. That is, each was to be the tenth part of an homer (see Le Ezekiel 27:16; Numbers 11:32), or cot (כֹר, κόρος, 1 Kings 4:22; Luke 16:7), which appears to have contained about seventy-five gallons, or thirty-two pecks. The homer (or, cheroot) is to be distinguished from the omer of Exo 16:36, which was the tenth part of an ephah. Ezekiel 45:12 The shekel shall be twenty garahs. This ordained that the standard for money weights should remain as it had been fixed by the Law (Exodus 30:13; Leviticus 27:25; Numbers 3:47). The "shekel" (or "weight," from שָׁקַל, "to weigh;" compare the Italian lira, the French livre out of the Latin libra, and the English Found sterling) was a piece of silver whose value, originally determined by weight, became gradually fixed at the definite sum of twenty "gerahs," beans, or grains (from גָּרַר, "to roll"). The "gerah," value two pence, was the smallest silver coin; the "shekel," therefore, was forty pence, or 3s. 4d. Commentators are divided as to how the second half of this verse should be understood: twenty shekel, five and twenty shekels, fifteen shekels shall be your maneh. The "maneh" (or "portion," from מָנָה, "to be divided"), which occurs only here and in 1 Kings 10:17; Ezra 2:69; and Nehemiah 7:71, Nehemiah 7:72—"that is to say, only in books written during the Captivity or subsequent to it" (Keil)—was probably the same coin as the Greek rains (μνᾶ), though its weight may have somewhat differed. A comparison of 1 Kings 10:17 with 2 Chronicles 9:16 shows that a maneh was equal to a hundred shekels, which cannot be made to harmonize with the statement in this verse without supposing either that an error has crept in through transcription, or that the chronicler has employed the late Greek style of reckoning, in which one mina is equivalent to a hundred drachmas. Again, the Hebrew and Attic talents, when ex-stained, fail to solve the problem as to how the text should be rendered. The Hebrew talent, כִּכָּר, contained 3000 sacred or Mosaic shekels according to Exodus 38:25, Exodus 38:26; and the Attic talon 60 minas, each of 100 drachmas, i.e. 6000 drachmas, or 3000 drachmas, each of which again was equal to a Hebrew shekel. Hence the Attic mina must have been one-sixtieth part of 3000, i.e. 50 shekels, which once more fails to correspond with Ezekiel’s notation. What this notation is depends on how the clauses should be connected. If with "and," as Ewald, following the Targumists, thinks, Ezekiel is supposed to have ordained that in the future the maneh should be, not 50, but 60 shekels—the weight of the ’Babylonian mana (’Records of the Past,’ 4.97, second series); only, if he so intended, one sees not why he should have adopted this roundabout method of expression instead of simply stating that henceforth the maneh should be sixty shekels If with "or," as Michaelis, Gesenius, Hitzig, and Hengstenberg prefer, then the prophet is regarded as asserting that in the future three manehs of varying values should be current—one of gold, another of silver, and a third of copper (Hitzig), or all of the same metal, but of different magnitudes (Michaelis); and this arrangement might well have been appointed for the future, although no historical trace can be found of any such manehs of twenty, twenty-five, and fifteen shekels respectively having been in circulation either among the Hebrews or among foreign peoples. Kliefoth pronounces both solutions unsatisfactory, but has nothing better to offer. Keil supposes a corruption of the text of old standing, for the correction of which we are as yet without materials. Bertheau and Havernick follow the LXX. (Cod. Alex.), Οἱπέντεσίκλοιπέντεκαὶδέκασίκλοιδέκακαὶπεντήκοντασίκλοιἡμνᾶἐσταιὑμῖν, "The five shekel (piece) shall be five shekels, and the ten shekel (piece) shall be tea shekels, end fifty shekels shall your maneh be;" but Hitzig’s judgment on this proposal, with which Kliefoth and Keil agree, will most likely be deemed correct, that "it carries on the face of it the probability of its resting upon nothing more than an attempt to bring the text into harmony with the ordinary value of the maneh." Ezekiel 45:13-15 The offerings the people’ should present are next specified. (1) Of wheat, the sixth part of an ophah of (out, of, or from) an homer; i.e. the sixtieth part of an homer, equal to about one-tenth of a bushel (Ezekiel 45:13). (2) Of barley, the same (Ezekiel 45:13). (3) Of oil, a tenth part of a bath out of the cor, or homer of ten Baths, i.e. the hundredth part of every homer, equal to a little more than half a gallon (Ezekiel 45:14). (4) Of the flock, one lamb or kid (שֶׂה, meaning either) out of the flock, out of two hundred, out of the fat—or well-watered (see Genesis 13:10)—pastures of Israel, i.e. one of every two hundred, and never the worst, but always the best. These oblations should be made for the maintenance of the necessary sacrificial worship in the new temple, for the meal, burnt, and peace or thank offerings that should there be presented to make reconciliation or atonement for the house of Israel. Compared with the offerings prescribed by the Law of Moses, these discover important variations. (1) Of flour, the Law demanded one-tenth of an ephah of fine flour with a lamb (Exodus 29:40), with a ram two-tenths (Numbers 15:6), with a bullock three-tenths (Numbers 15:9); of wheat and of barley Ezekiel’s Torah requires one-sixteenth of an ephah for each, i.e. one-third in all. (2) Of oil, the Mosaic ordinance was, with a lamb should be presented one-fourth of a bin, i.e. one-twenty-fourth of a bath; with a ram, one-third of a bin, i.e. one-eighteenth of a bath; with a bullock one-half of a hin, i.e. one-twelfth of a bath. Ezekiel’s ordinance was in every case one-tenth of a bath. (3) Of animals, the Pentateuchal legislation left the necessary victims, whether rams, goats, or bullocks, to be provided by the offerers at their own free-will, stipulating as compulsory only the firstborn of the flocks and herds (Exodus 13:2, Exodus 13:12; Exodus 22:29, Exodus 22:30; Leviticus 27:26; Numbers 3:13; Numbers 8:17; Deuteronomy 15:19), the first ripe fruits of the earth (Exodus 22:29; Numbers 18:12), and the tithes, or tenths, of seed, fruit, the herd and flock (Le Ezekiel 27:30-33); the Ezekelian omits the latter, but ordains in lieu of the former that one animal out of every two hundred in every flock shall be obligatory on Jehovah’s worshippers. Thus the demands of Ezekiel’s Torah surpass those of the earlier or Mosaic Torah in quantity as well as quality. That these demands are definitely specified does not prove they should partake rather of the nature of a tax than of a free-will offering. That they were not to be regarded as taxes is shown by the absence of any allusion to penalties for neglect of payment; that they were designed to be looked upon as free-will offerings is plain from the circumstance that Jehovah never supposes for a moment that these generous offerings will be withheld; and perhaps all that is really signified by them is that the liberality of Jehovah’s people in the future age should greatly exceed that which had been practiced at any former time. Ezekiel 45:16 All the people of the land shall give (literally, shall be for) this oblation (or, terumah) for the prince in Israel. Assuming that the prince here refers to the ordinary civil magistrate, Hengstenborg founds on this an argument in support of state Churches: "This is also the general doctrine, that the magistrate shall take first of all from the taxes levied the means for the proper observance of Divine worship." But if the oblations above referred to were not properly taxes, and if the prince was not properly an earthly sovereign of the ordinary type, this argument falls to the ground. Ezekiel 45:17 The prince, as receiver-general of the people’s offerings, should devote them to maintaining (literally, it should be upon him, and so form part of his duty to maintain) the sacrificial worship of the new temple, in the feasts (הַגִּים, or joyous celebrations), and in the now moons, and in the sabbaths, and generally in all solemnities (מוֹעָדִים, or appointed times, hence festal seasons) of the house of Israel, that thereby he might make reconciliation (or, atonement) for the house of Israel. This combination of the kingly and priestly offices in the person of the prince (David) obviously typified the similar union of the same offices in David’s Son (Christ). Ezekiel 45:18-25 These verses allude to the institution of a new feast-cycle, whose deviations from that of the Pentateuch will be best exhibited in the course of exposition. Whether three festivals are referred to or only two is debated by expositors. Fairbairn, Havernick, Ewald, Keil, Schroder, and Plumptre decide for three—the festival of the new year (Ezekiel 45:18-20), the Passover (Ezekiel 45:21-24), and the Feast of Tabernacles (Ezekiel 45:25). Kliefoth, Smend, and Curtsy find only two a Passover and a Feast of Tabernacles. Hengstenberg sees in the solemnities of the first and seventh days of the new year a special consecration service for the new temple, not to be repeated, corresponding to the dedication of the tabernacle on the first day of the first month (Exodus 40:1, Exodus 40:17), or of the Solomonic temple in the seventh month (1 Kings 8:2; 2 Chronicles 7:8), and in imitation of which the post-exilic temple was dedicated, probably on the first day of the year (Ezra 6:16-22). Against the notion of a special dedication service, however, stand the facts (1) that the temple had been already consecrated by the entrance into it of the glory of the Lord (Ezekiel 43:4); and (2) that the service hero described differs in respect either of time or ritual or both from every one of the three cited dedications. Between the two other views the difference is slight. If the festival of the new year (Ezekiel 45:18-20) was distinct from the Passover, it was still, by the ritual of the seventh and fourteenth days of the first month (Ezekiel 45:20, Ezekiel 45:22), so closely connected with the Passover as practically to form a preparation for and introduction to it. Then the circumstance that the proper ceremonial for the new moon is afterwards described (Ezekiel 46:6) favors the proposal to regard the rites in Ezekiel 45:18-20 as a part of the Passover festival; while this view, if adopted, will explain the omission from Ezekiel 45:25 of all mention of the Feast of Trumpets on the first day of the seventh month (Le Ezekiel 23:24; Numbers 29:1), and of the great Day of Atonement on the tenth day of the seventh month (Le Ezekiel 23:27; Numbers 29:7), with which the autumn festival was usually preceded, by showing that in lieu of these a sacrificial observance had been prefixed to the Passover on the first and seventh days of the first month. Smend’s theory, that "Ezekiel’s feast-calendar divides the ecclesiastical year into two halves, each of which begins with a re. conciliation ceremony (or expiatory sacrifice) on the first days of the first and seventh months respectively," would lend confirmation to the above view, were it not that the theory in question is based on an alteration of the text in verse 20 (see Exposition). Ezekiel 45:18 Thus saith the Lord God. The usual solemn introduction prefixed to Divine enactments (comp. Ezekiel 45:9; Ezekiel 43:19; Ezekiel 44:6, Ezekiel 44:9; Ezekiel 46:1, Ezekiel 46:16). In the first month, in the first day of the month (comp. Genesis 8:13). That the first month, Abib, was intended is apparent from Ezekiel 45:21, compared with Exodus 12:2; Numbers 9:1. Under the Mosaic Torah, the Passover began on the tenth day of the first month by the selection of a lamb (Exodus 12:3-6), corresponding to which the great Day of Atonement in the seventh month fell upon the tenth day (Leviticus 23:27). In the Torah of Ezekiel, the ceremonies introducing and leading up to the Passover should begin with the first day of the month, as under the Law the Feast of Trumpets on the first day of the seventh mouth practically began the solemnities which culminated in the Feast of Tabernacles. A young bullock without blemish should form the sacrificial offering on this first day of the year, according to the ordinance published by Ezekiel; that promulgated by the Hebrew lawgiver appointed for new moons generally, in addition to the burnt and meat offerings, a he-goat for a sin offering (Numbers 28:15), and particularly for the first day of the seventh month, in addition to the regular burnt and meat offerings, one young bullock, one ram, and seven lambs for a burnt offering, meat offerings of flour and oil for each of these animals, and a he-goat for a sin offering (Numbers 29:2-6). The object for which the Mosaic offerings were presented was to make atonement for the worshippers; the Ezekelian sacrifices should stand in more immediate relation to the place of worship, and be designed to cleanse the sanctuary from such defilement, to be afterwards mentioned, as might be contracted from the presence in it of erring men (verse 20). Ezekiel 45:19 The mode in which this act of purgation should be performed is next described. The blood of the sin offering should by the priest be put (not sprinkled) upon the posts of the house, i.e. upon the posts or pillars of the door connecting the holy place with the holy of holies (Ezekiel 41:21), and upon the four corners of the settle of the altar of burnt offering in the inner court (Ezekiel 43:14), and upon the posts of the gate of the inner court, not of the eastern gate only, as Hitzig suggests, but of all the three gates (Ezekiel 40:29, Ezekiel 40:33, Ezekiel 40:36). Compare Ezekiel 43:20, and the procedure in sin offerings under the Law, which directed that in certain eases part of the blood should be put by the priest’s finger upon the horns of the altar, and the rest poured out beside the bottom of the altar (Exodus 29:12; Le Exodus 4:7), while in other cases it should be sprinkled before the veil of the sanctuary (Le Ezekiel 4:6, Ezekiel 4:17), and on the great Day of Atonement seven times even on and before the mercy-seat, and on the altar of incense (Le Ezekiel 16:14, Ezekiel 16:18, Ezekiel 16:19). Ezekiel 45:20 The same ceremony should be repeated on the seventh day of the month, not on the first day of the seventh month, as Smend proposes, in accordance with the λήψῃ, and on the ground that "the seventh day of (the same) mouth" would have been in Hebrew בְּשִׁבְעָה לֶחֹדֶשׁ, as in Ezekiel 1:1; Ezekiel 30:20; at the same time admitting that בַּחֹדֶשׁ is sometimes used (Numbers 10:11), though not (except in this verse) by Ezekiel. The sin offerings in question should be made for (or, on account of, מִן, "away from," expressing the reason why anything is done) every one that erreth, and for him that is simple, i.e. for such transgressors as should have gone aside from the straight path through ignorance or foolishness, the "simple" man being here, as in Proverbs 7:7; Proverbs 22:3; Proverbs 27:12, one easily enticed or persuaded to do evil. For such offenders the Law of Moses provided means of expiation (Le Proverbs 2:2, etc.; Proverbs 5:15; Numbers 15:27); for the presumptuous sinner, who despised the word of the Lord and violated his commandment, only one doom remained, to be cut off from among his people (Numbers 15:30; Deuteronomy 17:12). Ezekiel 45:21 With the fourteenth day of the month, the day appointed by the Law of Moses for the killing of the Paschal lamb (Exodus 12:6), the Passover (חַפָסַה with the article, the well-known festival of that name) should commence. Though the selection of the lamb upon the tenth day of the first month is not specified, it may be assumed that this would be implied in the appointment of a Passover which should begin on the day already legalized by the Mosaic Torah. According to Wellhausen and Smend, the first mention of the Passover occurs in Deuteronomy 16:2, Deuteronomy 16:5, Deuteronomy 16:6, and the next in 2 Kings 23:22; but this can only be maintained by declaring Exodus 34:25, which occurs in the so-called "Book of the Covenant"—a pre-Deuteronomic work—"a gloss," and by relegating Exodus 12:1-51. to the "priest-code" for no other reason than that it alludes to the Passover (Exodus 12:11, Exodus 12:21, Exodus 12:27, Exodus 12:43)—a principle of easy application, and capable of being used to prove anything. Smend likewise regards it as strange that the Passover should be made to commence on the fourteenth of the month, and not, as the autumn feast, on the fifteenth (Exodus 12:25); and suggests that the original reading, which he supposes was the fifteenth, may have been corrected subsequently in accordance with the priest, code. But if the priest-cede was posterior to and modeled after Ezekiel. Why should it have ordained the fourteenth instead of that which its master recommended, viz. the fifteenth? A sufficient explanation of the differing dates in Ezekiel is supplied if Ezekiel, in fixing them, may be held to have followed the so-called priest-cede. A feast of seven days; literally, a feast of hebdomad of days (חַג שְׁבֻעוֹת יָמִים). By almost all interpreters this is understood to mean "a feast of a full week, the exact duration of the Feast of Unleavened Bread, which began with the eating of the Paschal lamb (Exodus 12:8, Exodus 12:15-20; Le Exodus 23:6; Numbers 9:11; Deuteronomy 16:3, Deuteronomy 16:4). At the same time, it is frankly admitted that, to extract this sense from the words, שְׁבֻעוֹת must be changed into שְׁבְעַת. As the words stand, they can only signify a feast of weeks of days. חַג שְׁבֻעוֹת, in Exodus 34:22 and Deuteronomy 16:10, is applied to the Feast of Pentecost, which was called "a Feast of Hebdomads," from the seven weeks which intervened between the Passover and it. Hence Kliefoth, adhering to the legitimate sense of the expression, understands the prophet to say that the whole period of seven weeks between the first Passover and Pentecost should be celebrated in the new dispensation as a Feast of Unleavened Bread. In support of this Kliefoth cites a similar use of the word "days" in Genesis 29:14; Genesis 41:1; Deuteronomy 21:13; 2 Kings 15:13; Jeremiah 28:3, Jeremiah 28:11; Daniel 10:2, Daniel 10:3; and certainly no objection can be taken to a Passover of seven weeks, if Ezekiel may be supposed to have been merely expressing analogically spiritual conceptions, and not furnishing actual legislation to be afterwards put in operation. Against this translation, however, Keil urges that the expression, "seven days of the feast" (verse 23), appears to mark the duration of the festival; but this is not so convincing as its author imagines, since the prophet may be held as describing, in verses 23, 24, the procedure of each seven days without intending to unsay what he had already stated, that the feast should continue seven weeks of days. A second objection pressed by Keil, that יָמִים "is not usually connected with the preceding noun in the construct state, but is attached as an adverbial accusative," as in the above-cited passages, is sufficiently disposed of by Kliefoth’s statement that the punctuation might easily be altered so as to read שָׁבֻעוֹת. Upon the whole, while not free from difficulty, the view of Kliefoth seems best supported by argument. Ezekiel 45:22 The first day of the feast proper, i.e. the fourteenth, should be distinguished by the prince’s presenting, for himself and for all the people of the land, a bullock for a sin offering. That this was a deviation from the earlier Mosaic legislation in three particulars is apparent. In, the first place, the "sin offering" here prescribed was manifestly to take precedence of the Paschal feast proper, whereas in the Paschal festival of the so-called priest-code the daffy sacrifices were appointed to begin on the fifteenth after the Paschal lamb had been slain and eaten (Le Ezekiel 23:8). In the second place, the sin offering was to consist of a bullock instead of a he-goat as formerly (Numbers 28:22). In the third place, it was not intended to be renewed on each of the seven following days of the feast, but was designed, by repeating the sacrifice of the first and seventh days, to connect these with the fourteenth, on which the feast proper opened. Ezekiel 45:23, Ezekiel 45:24 The deviations of Ezekiel’s Torah from that of Moses in regard to the offerings to be made during the seven days of the feast are also unmistakable (see Numbers 28:19-22). (1) While the Pentateuchal code demanded, as a daily burnt offering, two bullocks, one ram, and seven yearling lambs, this of Ezekiel prescribes seven bullocks and seven rams. (2) While that enjoined, as a meat offering, three-tenths of an ephah of flour mixed with oil for each bullock, two-tenths for a ram, and one-tenth for each lamb, this asks an ephah of flour with a hin of oil for each bullock and each ram. (3) The sin offering in the new Torah should be the same as in the old, a he-goat daily. Ezekiel 45:25 In the seventh month, i.e. in month of Tishri (1 Kings 8:2), in the fifteenth day of the month, shall he, i.e. the prince, as in Ezekiel 45:22, do the like in the feast of the seven days; or, in the feast shall he do the like the seven days (Revised Version). That is, the same sacrifices should be offered daily throughout the seven days of this feast as had been offered during the seven days of the former feast. That this feast was designed to represent the ancient Feast of Tabernacles can scarcely be doubted, though the practice of living in booths (Le Ezekiel 23:40-43) is not adverted to. Possibly this may have been omitted, as Keil remarks, "because the practice of living in booths would be dropped in the time to come" (see, however, Nehemiah 8:14-17), or, as Kliefoth observes, "because, when Ezekiel’s Torah should come into operation, the people of God would be dwelling in the eternal tabernacles of which the booths of the Mosaic Torah were but the types." Nor are the deviations of Ezekiel’s Torah from that of Moses, in respect of the daily offerings prescribed for this feast, fewer or of less importance than those which have been noted in connection with the Passover. Ezekiel’s Torah prescribes for a burnt offering seven bullocks and seven rams daily, for a sin offering a he-goat daily, for a meat offering an ephah of flour with a hin of oil for each bullock and each ram daily; the Mosaic Torah, while retaining the he goat for a sin offering, required—for a burnt offering on the first day thirteen young bullocks, two rams, and fourteen lambs, and so on, diminishing by one bullock each day, till the seventh, when seven bullocks, two rams, and fourteen lambs should be sacrificed; and for a meal offering three-tenths of an ephah of flour for every bullock, and two-tenths of an ephah for every ram, and one-tenth of an ephah for each lamb, according to the number of bullocks, rams, and lambs for each day. In addition, the Mosaic celebration concluded with a solemn assembly with special sacrifices on the eighth day (see Le Ezekiel 23:34-36; Numbers 29:12-39), of which no mention is made in Ezekiel. Nor should it be overlooked that Ezekiel’s Torah omits all reference to the other great festival that figures in the Mosaic Torah, viz. that of Pentecost, or the Feast of Weeks, as well as to the Feast of Trumpets and the great Day of Atonement (see on verse 21), although Hengstenberg is of opinion that Ezekiel, having instanced the Passover and Tabernacles, the beginning and end of the feast-cycle already known to the Jews, designed that all the feasts which lay between should be included. Be this, however, as it may, to infer from the deviations in Ezekiel’s Torah from that of Moses, as George, Vatke, Kuenen, Wellhausen, Smend, Robertson Smith, Cornill, and Driver have done, that the latter had no existence in the time of Ezekiel is, as Havernick observes, not only to render Ezekiel’s representations completely unintelligible, but to beg the entire question between the newer criticism and the old faith. "How will one generally explain," asks Cornill, "that a Jerusalem priest sets up a Torah for the future, which completely ignores the priest.code (?), in all points remains far behind its requirements (?), and in a groping manner lays hold of the future, instead of appropriating to himself the finished system (i.e. of the, so-called priest code, supposing it to have then existed)? Why does Ezekiel require, in the cultus (which he sets up) so much less than Numbers 28:1-31 and Numbers 29:1-40.? Where, in Ezekiel is the high priest, who for the priest code is the center of the theocracy? Where is the great Day of Atonement of Lev 16:1-34.?" and so on. The answer to these interrogations is that Ezekiel did not intend to republish the Mosaic Torah, but to modify it so as to meet the requirements of the new era, or (perhaps better) to express more adequately the new conceptions of religion and worship he had been commissioned to set before his fellow-exiles; and that Ezekiel had a perfect right to deal in this way even with the Mosaic Torah, inasmuch as he distinctly claimed, in committing to writing the details of his temple- vision, to be acting under special Divine guidance (Ezekiel 43:10, Ezekiel 43:11; Ezekiel 44:5). Canon Driver admits that the argument from Ezekiel’s deviations from the so-called priest-code in favor of the later origin of the latter, if "taken by itself, would not, perhaps, be a decisive one," and even adds that, "however doubtful it may be whether Ezekiel presupposes the completed priests’ code, it is difficult not to conclude that he presupposes parts of it" ibid; p. 138). But if none of it existed before Ezekiel, then a counter-question to that of Cornill may be put, "How is it to be explained that the unknown author of the priests’ code should have allowed himself to deviate so far from the arrangements which Ezekiel, a prophet acting under Jehovah’s guidance, had established?" The natural reply is that when the priests’ code was composed, Ezekiel’s Torah did not exist. If the newer criticism believes that Ezekiel would not have deviated so largely as he has done from the rites prescribed in the priests’ code had these been in operation and invested with authority, the newer criticism should explain how the priests’ code came to deviate from the Torah of Ezekiel, which, if it was not then in actual operation, was at least invested with Divine authority. Is it not every way as logical to infer, from the deviations of the priests’ code (supposing it to be post-exilic) from the Torah of Ezekiel, that the author of the priests’ code could not have known of the existence of Ezekiel’s Torah, and therefore that it could not then have been in existence, as vice versa that Ezekiel had no acquaintance with the priests’ code, and that therefore it had not in his day been composed? The impartial reasoner, with no theory to uphold, will recognize that the two arguments run exactly purpose. The Prince’s portion. In the division of the land and its produce, while care was taken for the maintenance of the priesthood by means of the sacrifices, arrangements were also made for the support of the government by assigning a certain portion to "the prince." Christ, as "Prince of Peace," the Head of the spiritual kingdom, has a right to claim his portion in all that we possess. I. A PORTION SHOULD BE FOR OUR PRINCE. All that we have should be devoted to Christ, and nothing used except as he may be pleased with the purpose to which it is directed. In all our daily pursuits, if we are true Christians, we should not forget that Christ owns us, and therefore owns all our property. But it is not enough to allow this truth and even endeavor to act upon it. As the idea of the sacredness of all days is sometimes pleaded in excuse for the misuse of Sunday, so the notion that all we have belongs to Christ may be used as a plea for escaping from all direct acts of sacrifice on behalf of his cause. But we have to remember that our Master claims a portion for his immediate use. Some of our time should be devoted to Christ’s work, some of our money to the furtherance of his kingdom among men. What we give to a missionary society should be considered as especially a part of the Prince’s portion. Does the Prince have all that is due to him in this way? II. THE PRINCE AND WILL USE HIS PORTION. What we give wisely to the cause of Christ is not wasted as a merely ceremonial oblation. It is not like a sacred libation which is spilt for no practical purpose. The money and labor spent in the cause of Christ should bear fruit in advancing his cause. By the economy of Providence this great work is left to Christ’s people. If they do not give their Prince his portion, the rights of the kingdom will be crippled, and its progress among men will be hindered. Great and rich as he is, Christ has graciously condescended to make the spread of his kingdom on earth depend on the gifts and labors of Christian men and women. Thus we may say the Prince needs his portion. III. THE PRINCE HAS EARNED HIS PORTION. Democratic people grow impatient at the claims of princes, whom they consider to be idle and useless. But some princes have their missions in the world. Christ came to do a great work. He was no indolent Prince, only eager to clutch at his dues, and giving his people nothing in return. The account lies just the other way. He who was rich, for our sakes became poor, that we through his poverty might be rich (2 Corinthians 8:9). Christ has given himself for his people. He has now ascended up on high, to give gifts to men (Ephesians 4:8). When we give him anything, we are only returning some portion of what we first received from him, only rendering to him what is his own. If we would measure Christ’s claim upon us, we must be able to tell how great was his condescension in coming to this world, how tremendous was his sacrifice in his death on the cross, and how glorious are the blessings which he bestows on his people. Just balances. The princes of Israel are exhorted to govern justly and to be fair in their exaction of taxes. The older prophets often had occasion to denounce the oppression and robbery of the people by the princes. After the chastisement of the Captivity, the restored people should be well treated by a better order of princes. But when the rulers set an example of using just balances, the people may he required to follow. I. HONESTY IS A PRIMARY DUTY. It is possible to represent the spirituality of religion as so extremely ethereal that it has no contact with the commonplace facts of daily life. There is a subtle temptation to antinomianism in the highest pretensions of holiness. But the scriptural view of religion keeps it in close relations with plain every-day morality. The saintliness that is too refined to condescend to questions of truth and honesty is pure hypocrisy. The Christian should be first just and true; let him then add whatever other graces he may attain to. But to neglect these duties is to leave the most fundamental parts of morality unestablished. The airy pinnacles of rapturous devotion that shoot up so high in the heavens rest on an insecure foundation when these essential duties are neglected. II. THIS DUTY IS BY PEOPLE. In some quarters there seems to be a tacit understanding that it is impossible to be quite true and straightforward. A certain amount of laxity is said to be permitted by "the custom of the trade." This evil is glaringly apparent in regard to those goods that are exported to foreign nations. The worthless shoddy and the sized calico that wealthy English firms send abroad advertise to the world the hypocrisy of English Christianity. It is hard for the missionary to urge the heathen to embrace the gospel when the merchant offers to them these things as specimens of its products. It is vain to urge that competition is so fierce as to make an honest course ruinous to these who would pursue it. It is better to be a bankrupt than to be a thief. But experience shows that dishonest trading does not pay in the long run. Its character is certain to be discovered, and then confidence is destroyed and the trade checked. On the other hand, there are well-known houses that have grown rich and prosperous on their ascertained fairness in supplying good wares by honest measures. III. MINGLED WITH IS DOUBLY WICKED. This is the case where incorrect measures are used. The measures are intended to represent a certain standard, of which they come short. There is the pretence of giving good measure. This is worse than the offering of a short quantity without the show of testing it. The highwayman who meets a man openly and demands his purse is no hypocrite. But the business man who uses false measures is passing himself off as honest while he is acting as a thief. The shame of lying is added to the crime of stealing. There is an abuse of confidence, for the well-known measure is supposed to represent a certain quantity. The deceitfulness of this conduct utterly degrades the miserable man who fattens for a while on its ill-gotten gains, only to reap in the end certain ruin in the next world, if not in this. Systematic giving. Very elaborate regulations were drawn up to determine the several proportionate gifts of various kinds which were to be made by the Israelites. These regulations were after the manner of the times, and in accordance with the spirit of the Jewish Law. A larger freedom appertains to the Christian era, and we are not now required to make our offerings according to any definite proportion fixed for us by authority. But we are not therefore to conclude that there is to be no system or method in our giving for Christian or charitable objects. We are left to make our own system. No one is to say what his brother should do. But each is responsible to his Master to do what he feels to be right. Thus St. Paul says, "Let every one of you lay by him in store as God hath prospered him" (1 Corinthians 16:2). I. GIVING IS LESS THAN GIVING. People who live up to if not beyond their incomes find it impossible to spare any considerable amount for objects outside the range of their private expenses. But if the money to be contributed for such objects were set aside from the first, it would be forthcoming, just as the rent money is forthcoming. Christ’s portion is his due, and provision should certainly be made for this, whatever may remain over for other objects. That can be done by a man setting aside a portion of his income as sacred for his Master’s use. II. GIVING IS GIVING. People who give without method or consideration rarely know how little they give. There are pitiable creatures, who feel as though they were being bled every time a coin is extracted from them for some good object. They remember the disagreeable operation long after, and it makes so deep an impression on them that, when it comes to be repeated, they imagine that they are always giving. If they were always giving this would be no hard thing; for are they not always receiving? But if these people deliberately considered the claims of the best objects, and then determined to assign a portion of their income to meet those claims, they could not put down the miserable sum their contributions now amount to, unless they were devoid of all Christian principle. III. GIVING SHOULD BE WISE GIVING. Spasmodic charity may be very generous, but it is likely to be foolish and misdirected. A more thoughtful method would lead to a more just apportioning of the funds that are contributed. It is not right that the cause of Christ should depend on irregular gushes of liberality. There may be less scope for sentiment in a methodical manner of giving, but there will be more practical utility. IV. GIVING WILL BECOME HURTFUL IF IT IS TREATED IN A WRONG SPIRIT. One danger is that it should degenerate into a mechanical routine, like the payment of taxes. Then all heart and soul will vanish out of it. Another danger is that it may generate ostentatiousness, since the left hand may know too well what the right hand does. A third danger is that this system of giving may harden the heart in regard to new claims. The systematic giver often fortifies himself against the most pathetic appeals by the reply that he has reached the end of his charitable fund. Such an answer is unworthy of one who has a Christian heart of sympathy. The remedy is to be found in regarding the fixed amount to be given as a minimum, never as a maximum. BY J.R. THOMSON Princes not oppressors. In the apportionment of the restored and newly occupied territory there was need for a display of a just and equitable spirit. That there was some danger of another and contrary spirit is evident from the admonition here addressed by the prophet in the name of the Lord to those in power and authority. I. THE SPHERE OF . The oppressor may exercise his might in violation of the principles of righteousness; either (1) against the personal liberty, or (2) against the property and possessions, of the oppressed. II. THE MOTIVE TO . This is almost always selfishness, the desire of personal enrichment, aggrandizement, or power, to attain which the rights of another are treated as of no account. III. THE OF . It is no merit on the part of the obscure, the impoverished, the friendless, that they abstain from oppression, for the simple reason that it is not in their power; they may be oppressed, but they cannot be oppressors. But those in high station, especially princes, whose power is arbitrary and unchecked, have many opportunities of wronging their subjects and inferiors. In a country like our own, where public rights are secured, and where the monarch acts of necessity within constitutional limits, it is not easy to understand how in other states of society the poor and uninfluential may be at the mercy of the great. IV. THE SIN OF . This appears from considering the fact that the distinctions obtaining amongst men are to a large extent accidental and artificial. It is for the welfare of society that certain individuals should be entrusted with power; when that power is abused, the very purpose of such distinctions is violated. The law of him who is King of kings, and the principles of whose government are justice and mercy, is opposed to the exercise of political power in an unrighteous and inconsiderate manner. V. THE REMEDY FOR . This is set forth in a very striking manner in the passage before us: "My princes shall no more oppress my people." The fact that both superior and inferior, both governors and subjects, are the Lord’s, is adduced as the strongest argument against oppression. If both alike are the Lord’s, the unreasonableness is apparent of one class treating the other with harshness and injustice. In fact, religion is here, as elsewhere, the true guide of human conduct, the true corrective of human ills. Let men first consider their obligations to the Giver of all, their responsibility to the Ruler of all, and such considerations will preserve them from wronging those who are, with them, subjects of the same Sovereign and children of the same Father. All alike are his, and there is a community of interest amongst all who acknowledge a common allegiance and a common indebtedness. In such a case, oppression is not only unrighteous, it is unreasonable and monstrous.—T. Ezekiel 45:15 Reconciliation. The relations between Israel and Jehovah were symbolical of those existing between the race of man and the same righteous Ruler and Judge. The sacrifices and priesthoods, the services and festivals, of the Mosaic economy have all a spiritual significance, and are typical of spiritual and Christian realities. Turning from the local and temporary circumstances, and regarding only the abiding, permanent, and universal truths suggested by the term "reconciliation," we remark— I. THERE IS REASON AND NEED FOR . This is to be found in the estrangement of the human race from God, in that rebellion which is both serious in itself and universal in extent, in the displeasure of him who is justly offended with the repudiation of his claims and the rejection of his authority. II. IS NEEDED FOR MAN WITH GOD. God’s favor is essential to man’s welfare. God stands in no need of aught upon man’s part. The requirements and necessity are on the human side; but the advances and the provision must be upon the Divine side. The question is—Is God willing to be reconciled with sinful, rebellious, guilty man? There is no equality between the parties to the transaction. It is God’s part to bestow, and man’s to receive. III. IS BY A . It is observable that, in the arrangement prescribed in the prophetic book, the prince and the Driest both took part in the work of reconciliation. The oblation of the people was handed to the prince, and he gave it to the priests, who duly presented it. The kingly and sacerdotal offices had accordingly each a part in the work of reconciliation. This typifies the union of the two offices in the Person of the great Reconciler, the Son of God. In him were combined the functions of the high priest with the functions of the king. The more the character and the offices of Christ are studied, the more is it apparent that he combined in himself all the qualifications needed for the fulfillment of the atoning work, for making reconciliation for the sins of the people. IV. THE MEANS BY WHICH IS ARE . The sacrifices required under the old covenant were minutely prescribed; but their importance lay, not only in the moral truths which they symbolized, but in the great Sacrifice which was to be offered up for all mankind, and not for Israel alone, and by which not a ceremonial but a true and spiritual reconciliation was to be brought about. Christ offered himself for us. V. THE RESULT IS WORTHY OF THE MEANS . Whether we consider the vast numbers of those whose acceptance and well-being is secured, the completeness of the harmony effected, or the everlasting duration of the peace secured, we cannot but admit that the sacrifice offered on Calvary and pleaded in heaven was not provided in vain. The nation of the saved is brought into harmonious relations with the Lord of all. Rebellion is at an end, and an affectionate loyalty reigns for ever in place of discord and disobedience.—T. Sacred festivals. The prophet here refers to some of those great "feasts of the Jews" which formed so interesting a feature of the social and religious life of the chosen people. These references are suggestive of the spiritual privileges and religious exercises of the vaster Israel of God, which he has redeemed to himself by the death of his Son and consecrated to himself by the grace of his Spirit. Among the lessons which these festivals may thus convey may be mentioned— I. THE UNITY OF THE PEOPLE. Never could Israel have more impressively realized and displayed their oneness in political and religious life than when they together celebrated such festivals as those of the Passover and of Tabernacles, both referred to by the prophet in this passage. A grander unity distinguishes the spiritual Israel, which is one because under the care of the one Father, because redeemed by the one Mediator, because informed, hallowed, and guided by the one Spirit. It was the prayer and the purpose of the Divine High Priest that all his people might be one—as one nation, cherishing the same memories, obeying the same laws, speaking the same language, and honoring the same King. II. THE OF GOD AMONG THE PEOPLE. It was not to celebrate a merely human community that the children of Israel kept their solemn feasts; it was in order to realize, in a striking and helpful manner, the perpetual interest and care of their glorious Lord and King. They were a chosen nation, a peculiar people, and this they both recognized and testified when they assembled to observe their festive solemnities, instituted by Divine wisdom to retain among the nation the sentiment of nearness to the unseen but mighty Head. III. THE MORAL HARMONY BETWEEN GOD AND THE , PEOPLE. The sacrifices and offerings presented were the symbolic means of preserving this harmony between Jehovah and the seed of Abraham. Offences were confessed with penitence, submission was made, prescribed observances were complied with, and the favor of God was manifested and the conscience was purged from guilt. Such harmony, only deeper and more spiritual, obtains between God and his Church on earth. The estrangement and enmity are abolished; reconciliation is effected; communion is enjoyed. IV. THE OF OF DIVINE MERCY, , AND . The Hebrew people were accustomed, upon occasion of their sacred festivals, to remind one another of the blessings bestowed upon their forefathers. The Passover reminded them of their deliverance from the cruel bondage of Egypt; the Feast of Tabernacles brought to their memory the wanderings in the wilderness. On such occasions they would turn their thoughts to their marvelous national history, and especially to its more instructive and memorable incidents. Similarly in. the Church of Christ, the wonderful interpositions effected by Divine power and clemency can never be forgotten; they must be held in everlasting remembrance; the mighty works which God did in old time must never lose their freshness and their wonder. The "sacred year" of the Church is filled with reminders of God’s mercy, and especially of those supremely glorious and blessed events in which the Church on earth wok its rise-events connected with the advent, the sacrifice, and the glory of Immanuel, and those connected with the gift of the Holy Spirit of God. V. THE OF UNITED AND JOYFUL PRAISE. The Hebrew festivals were occasions of social and sacred joy. With them were associated the thanksgivings and the adorations of a nation. The people gave thanks to the God of gods, the Lord of lords, to him who remembered them in their low estate, who led his people through the wilderness; for his mercy endureth forever. There is no exercise more congenial or delightful to the Church of Christ than the exercise of grateful praise. The songs of the redeemed and the righteous ever ascend to him from whom all mercies flow, to whom all praise is due. The moral nation of the saved ever lifts to heaven the tribute and offering of filial gratitude and spiritual worship.—T. BY J.D. DAVIES Ezekiel 45:9-12 Religion the parent of morality. It is certain that God feels an active interest in all the covenants of man. The same authority that requires love to God requires love for our neighbors, equal in strength to love for self. True religion is not sublimely indifferent to the details of home and mercantile life. It designs to make every home a nursery for the Church, every shop an arena for the victories of faith. Every commercial transaction bears a testimony either for God or against him. I. HAS A MESSAGE FOR EVERY RANK OF HUMAN SOCIETY. Like the sun in the heavens, religion exerts the benignest influence on men of every rank and station. It teaches the monarch humility and self-restraint. It teaches princes to live for others. It teaches magistrates the value of equity and justice. It teaches merchants principles of honesty and truthfulness. It cares for the poorest and the meanest among men; inspires them with the spirit of industry; casts a halo of beauty over the lowliest lot. Nothing that appertains to man is too insignificant for the notice of true religion. For every stage in life, from childhood to old age, religion has some kindly ministration. For every circumstance it affords some succor. It superadds dignity to the prince. It gives a kingly bearing to the peasant. It links all classes (when unhindered) in true and blissful harmony. Tyranny on the one hand, and insubordination on the other, are equally obnoxious to religion. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This chapter fails into three divisions. The first (Ezekiel 46:1-15) gives supplementary directions for the prince and the people of the land when engaged in solemn acts of worship; the second (Ezekiel 46:16-18) furnishes the prince with instructions as to how he may dispose of his portion or inheritance; the third (Ezekiel 46:19-24) adds particulars about the sacrificial kitchens for the priests and for the people. Ezekiel 46:1-15 The supplementary directions contained in these verses relate to the worship of the prince and the people on the sabbaths and the new moons (Ezekiel 46:1-7) and at the appointed feasts generally (Ezekiel 46:5-15). Ezekiel 46:1 Like the preceding sections which introduced distinctly new enactments in Ezekiel’s Torah (see Ezekiel 44:9; Ezekiel 45:9, Ezekiel 45:18), this properly opens with a Thus saith the Lord God, since it refers to the worship that should be celebrated at the gate of the inner court which looketh toward the east. Ewald, after the LXX. (ἡπύληἡἐντῇαὐλῇτῇἐσωτέρᾳ), changes the text so as to read the outer court gate, and understands the statement here made to be a qualification of that contained in Ezekiel 44:1-3. It is, however, the inner east gate to which the present clause alludes, and the announce-meat made concerning it is that, like the outer east gate, it should be shut on the six working days; literally, the six days of the business; but that, unlike the outer east gate, it should be opened on the sabbath (literally, in the day of the sabbath) and in the day of the new moon, both of which clays had been marked under the Law, and should in future continue to be marked, by special sacrificial celebrations. Ezekiel 46:2 The reason for the opening of this inner east gate should be that the prince might enter it as far as its threshold, and stand there worshipping by the posts of the gate, while his burnt offerings and his peace offerings were being prepared by the priests, who, rather than the prince, were the proper ministers for conducting the sacrificial ceremony. The prince should reach his station at the threshold of the inner gate, by the way of the porch of that (or, the) gate without; but whether this signified that he should pass through the eastern gate of the outer court, and so advance towards the inner east gate, as Ewald, Keil, Kliefoth, and Plumptre assume, or, as Hengstenberg, Schroder, and Smend suppose, that he should enter the inner gate by the way of the porch of the gate, i.e. from the outside, from the outer court into which he had previously entered through either the north or the south outer gates, cannot be decided. In favor of the former may be urged the consideration that it seems more natural to apply מִהוּץ to the outer gate than to the outer court, since no, one could enter the inner gate except from the outer court, unless he were already in the inner court; but in favor of the latter is (1) the stringent character of the language in Ezekiel 44:1-3, which expressly declares that the outer east gate should not be opened, and that no man should enter in by it, thus scarcely admitting of an exception; and (2) the statement in Ezekiel 44:9, Ezekiel 44:10 of the present chapter, that in the "appointed feasts" the prince and the people alike should enter the outer court either by the north or the south gate, since, if any of these "feasts" fell upon a sabbath, this regulation would not be practicable, if the prince and the people were required to enter by different doors. The question, however, in itself is immaterial. The points of importance are that the prince should worship in the porch of the inner gate, and that, on finishing his worship, he should retire, and that the gate should not be shut; until the evening. Ezekiel 46:3 Likewise (or, and) to the people of the land should be accorded permission to worship at this inner gate, only not like the prince, in its porch, but at its door, yet on the same occasions as he, in the sabbaths and in the new moons. Kliefoth, who takes "this gate" to signify the outer gate, through which, according to his interpretation of Eze 46:2 (see above), the prince should pass so as to reach the inner east gate, conceives the import of the present verse to be that, while the prince should be permitted on the sabbaths and new moons to pass through the eastern gate, the people "should remain standing in front of the outer east gate, and, looking through it and the opened inner east gate, should pray before Jehovah." This, however, is unnatural, even on the hypothesis that the prince should pass through the outer east gate, and the view of Keil is greatly preferable, that "this gate" was the inner east gate, and that the people should reach it (even if the prince did not) by entering the outer court through the north gate or the south. Ezekiel 46:4, Ezekiel 46:5 describe the sacrifices the prince should offer unto the Lord on the sabbaths. (1) A burnt offering of six lambs and a ram, all without blemish. The Mosaic Law, or so-called priests’ code, demanded two yearling lambs (Numbers 28:9). (2) A meat offering, consisting of an ephah of fine flour for a ram, and for the lambs as he shall be able to give; literally, a gift of his hand—not a handful, but, as Ezekiel 46:7 explains, what his hand can attain unto (comp. Leviticus 14:31; 25:26), i.e. as much as he can, with a hin of oil to an ephah, for which again the Law required two-tenths of an ephah of fine flour mingled with oil (Numbers 28:9). Ezekiel 46:6, Ezekiel 46:7 specify the corresponding sacrifices for the new moons. (1) A burnt offering of a young bullock without blemish, six lambs, and a ram, with which may be compared the two bullocks, one ram, and seven lambs of the Mosaic Torah (Numbers 28:11-15). (2) A meat (or, meal) offering of an ephah for the bullock, an ephah for the ram, and for the lambs according as his hand shall attain unto (comp. Ezekiel 46:5; and the similar expressions in Le Ezekiel 5:7, Ezekiel 5:11; Ezekiel 12:8), with a hin of oil to an ephah. This also is less than that which had been demanded by the Law, viz. three-tenths of an ephah of fine flour mingled with oil for each bullock, two-tenths for the ram and one-tenth for every lamb (Numbers 28:11-15). The Torah of Ezekiel omits the sin offering of a he-goat, which had a place in the Torah of Moses. Ezekiel 46:8 begins an ordinance relative to the mode of conducting worship at the appointed festivals (Ezekiel 46:9; comp. Ezekiel 36:38; Ezekiel 45:17; Le Ezekiel 23:2; Hosea 12:9), by indicating first how the prince should enter and depart from the temple. According to Kliefoth and Keil, the prince’s entrance and departure should be by the way of the porch of the outer, according to Hengstenberg, Smend, and Currey, of the inner, east gate (see on Ezekiel 46:2). Ezekiel 46:9 But when the people of the land shall come before the Lord. As the preceding verse referred to the prince’s entrance into and departure from the inner gate, this was intended to regulate the movements of the prince’s subjects when they should enter the outer court at any of the festal seasons—not the high festivals alone, such as the Passover and the Feast of Tabernacles, which are usually denominated חַגּים, but the ordinary appointed feasts (מְוֹעֲדִים), including, besides the high festivals, the sabbaths and the new moons and such other religions celebrations as were or should be prescribed in the new Torah. In order to prevent confusion, and that all might be conducted with propriety, no one should depart by the gate through which he had entered, but by the opposite, i.e. he who had entered by the north gate should retire through the south gate, and vice versa. Hengstenberg thinks the reason for this regulation "cannot be sought in the endeavor to avoid a throng," since "in that case it must have been ordained that all should go in by the same gate and go out by the opposite one;" it must, he holds, have been "a theological one," viz. "to signify that each should go out of the sanctuary another man than he came in." Ezekiel 46:10 And the prince in the midst of them, when they go in, shall go in, etc. Schroder, but without reason, would restrict this regulation to the celebrations of the first and seventh days of the first month (Ezekiel 45:18, Ezekiel 45:20); Hengstenberg would confine it to the high festivals (Ezekiel 45:21, Ezekiel 45:25); Kliefoth, Keil, and commentators generally apply it to all the statutory feasts or appointed seasons and times for united sacrificial worship. The regulation seems to teach that in such observances at least the prince should stand on a level with the people, and both enter and retire by the same door as they. Ezekiel 46:11 specifies the meat (or, meal) offering which should be presented in the feasts (חַגּים), or high festivals, as the Passover and Feast of Tabernacles, and in the solemnities (מוֹעֲדִים), or appointed feasts generally, viz. an ephah to a bullock, and an ephah to a ram, and to the lambs as he is able to give (comp. Ezekiel 46:5, Ezekiel 46:7), with a hin of oil to an ephah. This is the same meat offering as was appointed for the new moons (see Ezekiel 46:7), but slightly different in quantity from, though the same in principle as, that stipulated for the seven days of the Passover (Ezekiel 45:24). Ezekiel 46:12 determines the procedure in case of the prince resolving to offer privately, on his own account, a voluntary burnt offering or peace offering; better, a free-will offering (נְדָבָה), a sacrifice prompted by the heart of the offerer, as opposed to one legally enjoined (Exodus 35:29; Le Exodus 22:23), which might be either a burnt or a peace offering. In this case the east inner gate should be opened to him as on the sabbath days (see Ezekiel 46:1), but, differently from what occurred on the sabbath, it should not remain open till the evening (Ezekiel 46:2), but should be shut immediately the prince’s offering was done. Ezekiel 46:13-15 supply closing instructions for the daily sacrifice. The daily burnt offering should be a lamb of the first year; literally, a son of his year; whereas the Law of Moses required a lamb twice a day (Exodus 29:38-42; Numbers 28:1-8). The daily meat (or, meal) offering to accompany this should be the sixth part of an ephah, instead of a tenth as under Moses, and the third part of a hin of oil, instead of a fourth as prescribed by the earlier legislation, to temper with—לָרֹס (from רָסַס, a word peculiar to Ezekiel), to moisten or mix with—the fine flour. These sacrifices should be offered every morning; literally, morning by morning; but not every evening as in the Mosaic Law. This difference was not accidental, but intentional, though why in the new order of things the evening sacrifice should have been omitted does not appear. Currey thinks Ezekiel did not intend to enumerate all the sacrifices of the Law, but only a few of them, and that, though not mentioned, the evening sacrifice may have been designed to be retained. The presentation of these sacrifices was not to be the special duty of the prince, but should devolve upon the community as a whole, who are now addressed as "thou" (verses 13, 14) and "they" (verse 15), and who should act in its fulfillment through their priests. Ezekiel 46:16-18 Instructions for the prince as to how he should deal with his property are summarized in three regulations, introduced by the solemn formula of "Thus saith the Lord" (comp. Ezekiel 46:1; Ezekiel 45:9). Ezekiel 46:16 The first regulation. The prince might dispose of a portion of his royal property (see Ezekiel 45:7, Ezekiel 45:8) by presenting part of it as a gift to any of his sons. In this case what was gifted should belong to his son or sons in perpetuity, should be his or theirs as his or their possession by inheritance; it should never again revert to the prince. Ezekiel 46:17 The second regulation. Should the prince, however, bestow a portion of his inheritance on one of his servants, what was thus bestowed should not belong to that servant in perpetuity, but should be regarded simply as a temporary loan which should be his till the year of liberty, הֲדְּרוֹר שְׁנַת, i.e. the year of free flowing general—comp. Exodus 30:23, מָר־דּרוֹר, pure myrrh (Authorized Version) or flowing myrrh (Revised Version)—hence the year of release; after which it should return to the prince. Smend thinks Ezekiel could hardly have had in view the year of jubilee (Le Ezekiel 25:10; Ezekiel 27:24), else he would not have employed the term "liberty," which Jeremiah (Jeremiah 34:8, Jeremiah 34:15, Jeremiah 34:17) uses to denote the freedom regained by Hebrew bondmen in the seventh year (Exodus 21:2; Deuteronomy 15:12). But (1) the seventh year was only a year of the release of bondmen, not of the reversion of property, and to this rather than to that Ezekiel refers. (2) The year of jubilee might properly be called the "year of liberty," since in it both slaves were emancipated and property was liberated. And (3) Ezekiel’s phraseology is not framed (nor is Jeremiah’s) in imitation of either Exodus or Deuteronomy, the latter of which in particular speaks of "the year of release" (שְׁמנת הַשְּׁמִטָּה), but adheres closely to the style of Leviticus, which, in fact, it presupposes. שְׁנַת הַדְּרוֹר can only signify the year of the release, i.e. the well-known year of emancipation. The last clause should be rendered, as in the Revised Version, "As for his inheritance (generally), it shall be for his sons," or, as Keil translates, "Only his inheritance it is," i.e. the prince’s; "as for his sons, it shall be for them." Ezekiel 46:18 The third regulation. The prince in all cases should endow his sons (or others) out of his own, and not out of his subjects’ possessions, of which they have been violently robbed. A good rule for other princes besides this, and for owners of property in general Ezekiel 46:19-24 The sacrificial kitchens for the priests and for the people. This passage has been transferred by Ewald to Ezekiel 42:1-20; and inserted after Ezekiel 42:14; but the Exposition will show it must have originally stood where it is. Ezekiel 46:19 After (or, and) he—i.e. the measuring man, who had hitherto acted as the prophet’s conductor—brought me through the entry, which was at the side of the gate. This was the inner north gate, from which the prophet had been conducted to the front of the house in order to receive the sacrificial Torah (Ezekiel 44:4), and to which, when this was finished, he had been seemingly led back. From this gate, then, he was taken by his guide along the entry or passage (Ezekiel 42:9), which ran towards and extended in front of the holy chambers of (or, for) the priests, which looked toward the north, and which had already been described (Ezekiel 42:1-14). Arrived at the western corner of the chambers, he perceived a place on the two sides—or, on the hinder part (Revised Version)—westward. The translation in the Authorized Version was obviously suggested by the dual form יַדְכָּתַיִם, which properly signifies "on both sides" but when applied to the tabernacle (Exodus 26:23) or temple (1 Kings 6:16), always describes the back part or rear. That a similar "place" existed on the south side is more than probable; though Smend thinks there was not a "place" on the south. The LXX. omits the words after "place," and supplies κεχωρισμένος, "separated." Keil finds in the description here given of the passage towards the holy chambers a proof that this section could not have steed originally after Ezekiel 42:14, as in that ease no such description would have been needed. Nor would the language in Ezekiel 47:1, "and he brought me back," have been required or appropriate had the prophet not in the mean while changed his place, which he does to visit the holy chambers. Ezekiel 46:20 The "place" was designed as a kitchen where the priests should boil the trespass and the sin offerings and bake the meat (or, meal) offering, i.e. cook the portions of the sacrifices they should eat in their official capacity (see Ezekiel 42:13). The Law of Moses (Leviticus 8:31) required the flesh to be boiled (and probably also the flour to be baked) at the tabernacle door. The last clause, that they, i.e. the priests, bear them, i.e. the offerings, not out into the utter (or, outer) court, to sanctify the people, is by most interpreters understood in the sense of Eze 44:19 (which see). To this, however, Kliefoth objects that the conception of deriving ceremonial sanctity from contact with such offerings is completely strange to the Old Testament (see Haggai 2:12), and accordingly he connects the words. "to sanctify the people," with the "baking" and "boiling" of the preceding clause. Ezekiel 46:21, Ezekiel 46:22 The prophet next observed, as his guide led him round the outer area, that in every corner of the court there was a court—literally, a court in a corner of the court, a court in a corner of the court—and hat these were courts joined of forty cubits long and thirty broad. The word "joined" קְטֻרוֹת) has been variously translated: by Gesenins (see ’Hebrews Lex.,’ sub voce), as "vaulted" or "roofed," with which Hitzig seems to agree; by the LXX; whom Bottcher and Ewald follow, μικρά, equal to contracts; by Kliefoth, "uncovered;" by Havernick, "firm," "strongly built;" by Smend," separated;" by Hengstenberg and Schroder, after the Talmudists (fumum exhalantia), "smoking" or "made with chimneys"; but is probably best rendered by the Revised Version, Keil, Currey, after Gesenius, "enclosed," meaning muris cineta et januis elausa. According to the last clause of Eze 46:22, these four corners were of one measure; or, one measure was to the four cut-away places, i.e. corners, מְהֻקְצָעוֹת being the hoph. participle of קָצַע, "to cut off." This last word is omitted in the LXX. and the Vulgate, Hitzig, and Smend, the puncta extraordinaria showing that the Massorites regarded it as suspicious. Ezekiel 46:23 And there was a row of building round about in them; but whether טוֹר meant a "wall," "fence," or "enclosure," as Gesenius, Havernick, and Ewald translate, or "row," "series," "a shelf of brickwork which had several separate shelves under which the cooking-hearths were placed," as Keil explains, the obvious intention was to describe the range of boiling places which were built along the inside walls of these corner courts, as the next verse states. Ezekiel 46:24 These are the places (literally, houses) of them that boil—hence kitchens—where the ministers of the house (or, romple)—e.g. the Levites (see Ezekiel 44:11, Ezekiel 44:12)—shall boil the sacrifice of the people; i.e. the portions of the people’s offerings which fall to be consumed by the priests. The people’s worship. Although there was an elaborate hierarchical system in the Hebrew religion, care was taken that the people generally should take an important part in the service. They were not admitted to the most sacred parts of the temple enclosure, but they were expected to come up to the temple and share in its worship. I. GOD LOOKS FOR THE PEOPLE’S WORSHIP. If this was expected under the Law, much more is it looked for in the gospel dispensation, according to which all the Lord’s people are priests, and all are admitted to the most holy place through the rent veil God has personal dealings with each soul, and it is right for each soul to come up before him in grateful adoration. The service in which the people do not take part cannot be said to be of much use to them. It is true that there is value in intercession, and we should all plead one for another. Still, we cannot grant to any priest a power of attorney to execute our religious contracts in our stead. II. THE PEOPLE CAN ENJOY WORSHIP. When the heart is in it, no joy on earth can be more rich and full. "Lord, how delightful ’tis to see A whole assembly worship thee!" The dreariness of Sunday just arises from the fact that so many people who go to church really take no part in the service. It must be wearisome to sit as spectator of a feast of which one does not partake. But when once a living interest is taken in the worship, and the spectator becomes a guest at the table, the whole character of the scene is changed, and the joy of worship is experienced. Then it is possible to say, "How amiable are thy tabernacles, O Lord of hosts! my soul longeth, yea, even fainteth for the courts of the Lord;" and "I was glad when they said unto me, Let us go into the house of the Lord." III. WORSHIP SHOULD BE ADAPTED TO THE PEOPLE. It may not be possible to make it all that we would desire in form and external expression. Indeed, popular worship can never reach the standard of fastidious aestheticism. In trying to satisfy the refined taste of one or two cultured persons, we may simply destroy the means of worship for the majority of a congregation. In that case the service, while it reaches the perfection of art, loses its spiritual character and degenerates into a mere musical performance. We should always bear in mind the practical end of worship, always see that it is in touch with the people and expresses and helps the devotion of the congregation generally. The church should be the people’s home of worship, not the shrine of a privileged aristocracy. Christ was one of the people. IV. WORSHIP MUST NOT BE IN ORDER THAT IT MAY BE MADE POPULAR. There is considerable danger of running into this opposite extreme in the effort to attract and interest the indifferent. But then the whole object is defeated. We may get the people and amuse them for a while, but what is the use of doing so if we sacrifice the great end of assembling together—the reverent adoration of the holy God? Fine art may be sacrificed, but spiritual reality must be retained. Religion, the essence of which is reverence, cannot be helped by mere vulgarity. The people’s worship must be worship. The Prince in the midst of them. The center of the glory of restored Israel was to be found in her prince. No prince appeared, however, who was able to accomplish the expectations of prophecy until the advent of Jesus Christ. He is "the Prince in the midst of his people." I. CHRIST IS THE PRINCE OF HIS PEOPLE. 1. He is one of them. The Jew’s Prince was a Jew, not a foreigner. Christ is "the Firstborn among many brethren." He is a true Man, the Son of man. He has been over the Christian course, and has himself lived the pattern Christian life. 2. He is their Head. Christ stoops to save, but he rises again to rule. Even during his earthly humiliation he plainly took the lead among his disciples. Now he is seated on his throne in heaven, reigning over his Church. II. CHRIST IS IN THE MIDST OF HIS PEOPLE. During his earthly ministry he dwelt among men. Unlike John the Baptist, who retired to the solitude of the wilderness and to whom people had to come by leaving their homes, Jesus went about through the towns and villages of Israel, eating and drinking with all sorts and conditions of men. Although he is no longer visible, we have his assurance that he will be always with his true disciples (Matthew 28:20). Christ does not simply visit his people in moments of great need; he is always with them. He does not select some choice followers for his companionship, to the neglect of the great body of his people, like a prince who enjoys himself with his courtiers and takes little or no notice of the bulk of the nation. Jesus is in the midst of his people, right in the center of the population of the kingdom of heaven. III. CHRIST ENTERS INTO HIS PEOPLE’S WORSHIP. When the people go in, i.e. to the temple, the Prince shall go in. The Prince must worship with his people. Prince and peasant must bow together before their common Lord. Every purely human prince needs to confess his sins as a penitent and to utter the publican’s prayer, "God be merciful to me a sinner!" Christ the sinless cannot take part in our confession except by sympathy. But he is with us throughout our worship. Christian worship at its highest is communion with Christ. In that most sacred act of worship, the Lord’s Supper, we seek especially for the living presence of Christ. For surely every Protestant must admit that there is a real Presence—not in the bread or wine—but in the hearts of Christ’s worshipping people. IV. CHRIST GOES WITH HIS PEOPLE INTO THE WORLD. When the people go forth their Prince is to accompany them. It would be sad if Christ only met his people in their worship. He is more needed in work, in temptation, in trouble. Christ is with us in the world as well as in the Church. He does not confine his sympathy to ecclesiastical circles. But when we have some hard task to accomplish or some severe trial to face his presence may be especially looked for. The good leader will be in the thick of the fight, cheering his soldiers just where the battle is hottest. Our Captain of salvation accompanies us in the holy war against sin. If courage fails, this should be our cheering thought—the Prince is in the midst of us! Ezekiel 46:13 The homing sacrifice. I. THE MORNING SHOULD BE TO GOD. Then especially worship is fitting. It is sad to begin the day without prayer. But the fresh morning devotion has a preciousness of its own. 1. Then we awake from sleep. It is happy indeed to wake to some good thought of God. He has preserved us through the long hours of darkness. New strength has come by refreshing rest, and this is God’s gift. Therefore grateful thoughts should rise with morning worship. 2. Then we commence a new day. Has the fig tree been fruitless hitherto? Yet in his long-suffering patience the Master has not cut it down. Here is another opportunity for fruit-bearing. Shall this new one be wasted as were so many of bygone clays? "Lo! here hath been dawning Another blue day: Think, wilt thou let it Slip useless away? Out of eternity This new day is born; Into eternity At night will return. "Behold it aforetime No eye ever did; So soon it forever From all eyes is hid." (Carlyle.) II. EVERY NEW MORNING SHOULD BE ANEW. We may think we have dedicated our lives to God. Yet we need to renew the dedication—to dedicate our clays as well as our years. Every day brings its fresh duties, and these need the grace of Christ, that they may be rightly discharged. Every day also brings its new temptations. We cannot live today in the grace of yesterday. The manna fell daily to feed the Israelites in the wilderness, and it would not bear keeping for the morrow. Christ teaches us to pray for daily bread: "Give us this day our daily bread." III. THE BEST OF THE NEW DAY IS BY . The Israelites dedicated each day with morning burnt offerings. Although we have outgrown the necessity of using these symbolical offerings, we can never outgrow the requirement of sacrifice. It is well to begin the day in the spirit of sacrifice. First there should be the desire to slay all sin and renounce all bad habits. Then comes the positive self-denial and cross-bearing for the sake of Christ. Is there any new sacrifice of love that may be offered on the new day? Throughout the day this thought should pervade the mind of the Christian: "I am a servant of Christ. It is my part today to study my Master’s will, and live for his glory." IV. THE DAY WILL BE A BLESSED DAY. It may not see any great event. But it will be a day spent for God, in lowly service, perhaps, yet in holy living. Such a day is one sure stepping-stone towards heaven. Ezekiel 46:16, Ezekiel 46:17 The son and the servant. The Jewish Law made careful provision to prevent the alienation of land from the families to which it originally belonged. The son might inherit permanently; but the servant could only receive a gift of land for a time, which would cease at the year of jubilee. Here was a marked distinction between the privileges of sonship and those of service. Now St. Paul draws attention to this distinction from another point of view, when contrasting, the gospel with the Law. There is a religion of worship, and one of service. I. THE LIFE OF WORSHIP HAS A . This is the case with the spiritual experience of Christianity. 1. The Christian is a son. (1) He is begotten by God. (2) He is adopted by God. (3) He owns Christ for his Brother. (4) He is admitted into God’s presence as a child at home. (5) He has the liberty of a son and his privileges. "The secret of the Lord is with them that fear him." God makes his counsels known to true Christians. 2. The son’s inheritance is permanent. (1) For life, the grace of God given to the true Christian child will not desert him in after-years if he still looks for it and follows its guidance. God does not treat his people as the favorites of a day, whom a prince pampers while the whim is on him, and then capriciously flings aside; his favor is enduring like his eternal love. (2) After death. The Christian inheritance is but tasted on earth; the better part of it awaits us beyond the grave. It is like the inheritance of Israel, a small part of which was on the coast of the Jordan, while that river had to be crossed before the main portion could be reached. "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Timothy 4:8). We do not resign our Christian inheritance when we lie down to die; on the contrary, then we prepare to enter into the Promised Land in all its length and breadth. II. THE LIFE OF HAS BUT . 1. The promises of the Mosaic religion were for this world, as Bishop Warburton proved with redundancy of argument, in his famous book on the ’ Divine Legation of Moses’ Therefore the Jew stood below the Christian in regard to his prospects of future good. But there are far lower lives of servitude than that of the pious Jew. 2. Christ spoke of the slavery of sin (John 8:34). Now, this degraded servitude has its rewards. Sin gives gifts to its slaves. But they are not enduring possessions. 3. The bondage of worldliness holds many men. This thraldom promises great rewards. Riches and pleasures come in its train. The chains are forged of gold, and at first the weight of them is not felt. But the rewards of sin and worldliness are of brief duration. Their fruits may be sweet at first, but the after-taste of them is unendurably bitter. Even if no disappointment is met on earth, the worldly inheritance must be resigned at death. The slave of sin and the world can carry none of his treasures with him to the unseen future. A warning to the great. I. THE GREAT ARE TO GOD. The prince is the leader and supreme ruler of Israel. His rank and privilege lift him into the most exalted position. Yet he is responsible to God, and his duty is definitely marked out for him. Even the most "irresponsible" ruler of a despotic state cannot escape from responsibility in the sight of Heaven. Prince as well as peasant will have to give account of himself before the judgment-seat of God. Moreover, God directs and controls the movements of the most powerful earthly magnates. He who said to the sea, "Hitherto shalt thou come, but no further; and here shall thy proud waves be stayed," "put his hooks" in the proud ruler of Egypt (Ezekiel 29:4). II. THE GREAT ARE TEMPTED TO EXCEED THEIR RIGHTS. Men who enjoy the largest scope and who own the widest possessions must come to the confines of their territory. The biggest park has its fence. Now, a common temptation is to despise the best things within a man’s right, in envy for what lies beyond them. Thus, with all the wealth of the royal demesne, Ahab is sick with covetousness for Naboth’s vineyard (1 Kings 21:4). The possession of considerable power aggravates the temptation of the great to go beyond their rights. It is difficult for the despot to avoid degenerating into a tyrant. III. THE GREAT ARE WARNED AGAINST THE PEOPLE. The danger of power passing over to tyranny is the besetting temptation of persons in influential positions. This danger alone raises a question as to the wisdom of entrusting overmuch power even to the best men. In the abstract, an irresistible paternal government might seem to be likely to secure the greatest good of a nation. But for this to be satisfactory we must not only endue the ruler with supreme wisdom, we must also eliminate from his character every atom of selfishness. IV. THE GREAT ARE NOT MORE FAVORED BY GOD THAN ARE OTHER PEOPLE. They have unique privileges, but these are bestowed in the form of a solemn trust. God is no respecter of persons. He cares for all his children. He is the people’s God, and the Friend of the poor. They who can find no earthly protector may look to Heaven for deliverance, for he who heard the cry of the Hebrews when they groaned under the oppression of the Egyptian bondage, and saved them from Pharaoh and his host, is still mighty to help the needy. V. GOD’S EQUAL GRACE FOR THE PEOPLE AS WELL AS THE GREAT SHOULD LEAD ALL TO TRUST HIM. If God only favored the so-called privileged classes, the multitude might well turn aside from religion in despair. But since God has ever been on the side of the oppressed, and has ever cared for the people, it is foolish to distrust him, and ungrateful to disregard his goodness. Whatever else the great may seize upon, they cannot take away the poor man’s religion. Here is a prize of permanent possession. It would be well if all knew and loved the God who cares for all. BY J.R. THOMSON Worship. The prophet, having described by anticipation the sacred city and temple, having represented the several duties of prince, priest, and people, having given regulations for sacrifices and festivals, now proceeds to depict the sacred services for which all this preparation has been undertaken. The rulers of the nation, the ministers of religion, and the people of the land are beheld uniting in the solemn function of spiritual worship. This is the loftiest exercise of the Church, whether upon earth or in heaven. The worship of the individual soul yields in beauty and in grandeur to that sacrifice of worship in which multitudes, willingly, gratefully, and joyfully unite. I. THE OBJECT OF WORSHIP IS GOD ONLY. In this a distinction existed between Israel and the heathen people around; for whilst these worshipped gods many and lords many, the chosen people worshipped Jehovah, and him alone. In the Church of Christ, whilst many of the great and holy in former times are remembered with gratitude and veneration, worship, in the strict and proper sense of the term, is reserved for the Supreme and Eternal, who shares his honor with none beside. His glorious perfections demand the homage and adoration of his intelligent creatures; and the more his character is studied, the more will it appear worthy of all the admiration and reverence which can be brought into his sacred presence. II. THE ARE THE CHURCH OF THE LIVING GOD. The great and the small, the young and the old, the learned and the lay, are all qualified to present to the Eternal the spiritual tribute which is his due. For it is in virtue of their humanity, their participation in human nature, experience, and powers, and not in virtue of any peculiar possession or acquisition, that they are summoned to unite in the worship of their Creator. The idea of the prophet was one in a high degree expanded and comprehensive; yet even this fell short of the great reality as apprehended by the Apocalyptic seer. III. THE SEAT OF WORSHIP IS THE HEART. It is true that this spiritual doctrine is especially that of Christianity, of the New Testament. But the attentive reader of the Psalms and prophecies of the old covenant is aware that the enlightened Hebrews were superior to a merely formal and mechanical view of worship. Sacrifices and offerings were known and felt to be of no avail unless they expressed the deep and sincere emotions of the inner nature. Thus it must ever be; he who is a Spirit must be worshipped in spirit and in truth. IV. THE OF TRUE WORSHIP WITH THE NATURE AND NEED OF THE . 1. There must he acknowledgment of the Divine attributes, contemplated with reverence. 2. There must be humiliation and confession of sin. 3. There must be the presentation of the due offering of gratitude to him from whom all blessings proceed. 4. There must be petitions and intercessions for needed good. V. THE AND FORM OF WORSHIP MUST VARY WITH THE AND HIS . It is narrow bigotry to insist upon one form of spiritual service or of uttered adoration and prayer. There are occasions upon which worship may be spontaneous and ejaculatory; and other occasions upon which it may be elaborate, artistic, and protracted. The worship of the individual who is momentarily touched by what is beautiful in nature, or impressive in the Word of God, is as acceptable as the liturgy of a cathedral service, or as the fervent service of praise in which expression may be given to a nation’s gratitude for signal favors. VI. THE SEASONS FOR WORSHIP ARE BOTH AND . The text speaks of the "new moons" and the "sabbaths" as opportunities for solemn and public services of devotion. Yet we read a little later of the daily offering. The truth is that there is no season when worship is unsuitable on the part of man or unacceptable So God. Yet there is wisdom in the appointment both of regular and of special seasons and occasions of worship. None can worship God too much, or too reverently, or too fervently. "From every place beneath the skies Let the Creator’s praise arise! Let the Redeemer’s Name be sung In every land, by every tongue!" T. Feasts and solemnities. In all religions there are instituted festivals and public functions, which serve to manifest and to sustain the religious life of the community. This was especially the case with Judaism, which prescribed many stated solemnities. Even the Christian religion has its appointed sacraments, and, in addition to these, which were instituted by the Divine Founder, the Church has at various periods set apart times and seasons for certain public observances, participation in which has been found conducive to religious earnestness and vitality, as well as to ecclesiastical prosperity. I. AND ARE AS WITH THE VERY NATURE OF THE HUMAN MIND. It is not in human nature to proceed in one undeviating and monotonous course. Life is best lived when the regular and stated order of things is varied by occasional diversities. As in ordinary existence, so in the religious life, it is well that there should be variety, and that men should be invited to special engagements of a spiritual nature, whether of humiliation or of rejoicing, whether commemorative or anticipatory. Men do not cease to be men because they are Christians, and Christianity is not only compatible with, it is promoted by, special sacred festivals, fasts, and other observances. II. AND ARE BY THE NATURE OF DIVINE WHICH ARE AND SPECIAL. The Jews had, in the course of their national history, experienced wonderful interventions of Divine mercy upon their behalf. And it is evident that the solemnities, which formed so beautiful a feature of the Jewish religion, were for the most part designed to celebrate the great things which God had done for his chosen people. The treatment of the nation by God had not been of a uniform and regular character; and it was natural that there should be a correspondence between the national history and the national religion, between what Jehovah had effected on behalf of his chosen people, and what that people did in acknowledgment of the Divine mercy. Similarly with our Christmas, Easter, and Whitsuntide; we celebrate the special mercy of God in the advent, the death, and the resurrection of our Savior, and in the fulfillment of "the promise of the Father" in the outpouring of the Holy Spirit. III. AND ARE BY THE WHO NEED TO BE BY THE SAME GREAT TRUTHS. With reference to the Jewish Passover, we are expressly assured that one purpose of its observance was to train the rising generation in the reverent memory of the signal favors of God. When the son of the household asked, "What mean ye by this service?" the answer was given that it commemorated the loving-kindness and faithfulness of the God of the Hebrews, who had delivered his chosen people from destruction and assured to them his lasting protection. How much more powerfully was such a lesson taught by such ordinances than by words! The youthful mind is especially impressed by sacred solemnities, and by their observance provision is made that the attention of successive generations shall be directed to the glorious truth that God has visited and redeemed his people.—T. A free-will offering. There were certain sacrifices and offerings which the pious Jew was bound to present. To omit compliance with certain regulations upon these observances would have been disloyalty. But there were other offerings which were optional, which were left to the feelings and to the circumstances of the worshipper. They were only brought when there was an especially lively sense of the Lord’s goodness, and an especial desire to express consecration and devotion. Gifts prompted by gratitude and love are the only gifts which are of value in the sight of him who searcheth and looketh upon the hearers. I. FREE-WILL ARE ON THE PART OF MAN. Man’s nature is distinguished by the glorious prerogative of liberty. There is for him no moral excellence or beauty in constraint. The heart is free, and it is the only gift which in God’s sight is precious; all other gifts have value so far only as they are the expression of the love and loyalty of the spiritual nature. Whatever is dedicated to God of the worshipper’s free-will is a human and a worthy offering, such as a being with man’s prerogative of liberty may justly offer. II. FREE-WILL ARE TO GOD. False religions sometimes extort from devotees, by the motive of terror, gifts and offerings services and sacrifices which would otherwise be withheld. They must be fictitious’ deities that are represented as gratified with such offerings as these. But the character of God is such as assures us of his willingness to receive what is freely and cheerfully presented. Not that he can be enriched by anything that his creatures can present. "Of thine own," they acknowledge—"of thine own have we given thee." But all is precious to him that reveals a loyal, loving, and grateful heart.—T. The daily offering. There is nothing inconsistent in the combination of special solemnities observed upon certain occasions with the regular daily worship. They are not contradictory of, but complementary to, each other. If there is an adaptation between annual festivals and one principle of human nature, there is an equal adaptation between another tendency of that nature and the constantly recurring daily sacrifice of prayer and praise. Accordingly, in this same chapter are found directions as to the yearly feasts and instructions concerning the daily sacrifice. How just and reasonable is this latter provision for our religious life is apparent from— I. THE DALLY MERCIES WHICH HAVE TO BE . The tokens of God’s goodness and bounty, forbearance and grace, do not come to us at long intervals. They are incessantly bestowed. He daily loadeth us with benefits. He giveth us day by day our daily bread. The mind that is at once observant and sensitive is, at the contemplation of renewed, unceasing favors, ready to exclaim, "Every day will I praise thee, and I will bless thy Name for ever and ever." II. THE DAILY SINS WHICH HAVE TO BE , AND FOR WHICH HAS TO BE ASKED. The offerings and sacrifices of the temple included not only thank offerings, but sin and trespass offerings. The Israelitish worshipper appeared before Jehovah as a penitent supplicating forbearance and pardon. There is no human worshipper who has not occasion to come into the presence of the God of holiness with shame and confusion of face. Daily transgressions and omissions call for daily acts of humiliation and daily entreaties for mercy. The self-righteous may conceal from themselves this fact, and the hypocritical may seek to conceal it from God. But those who know themselves, and are sincere in their devotions, will implore the clemency and the forgiveness promised by the righteous Sovereign to those who seek reconciliation through the mediation of the Divine Redeemer. III. THE DAILY AND WHICH ARE NEEDED, AND WHICH HAVE TO BE SOUGHT FROM GOD. Devotion is primarily the offering of the heart, its love and grateful praise, to God. But it includes also the seeking of blessings which it is his prerogative to bestow. There is no day which does not bring with it duties that can be properly fulfilled only with Divine assistance, trials which can only be passed through securely and beneficially through the direction which God’s Holy Spirit alone can vouchsafe. If this is so, how reasonable is the provision for daily communion with God! Thus only can we be assured of that grace which will enable us so to pass through the discipline of earth that it may be the means of meeting us for the service and the joys of heaven.—T. BY J.D. DAVIES Ezekiel 46:1-3 The consecration of time. God has mercifully imparted to human life a pleasant variety. It might have been, especially as the result of transgression, a dull monotony. It might have been day without night; a continuous season, neither summer nor winter; working days in perpetual succession. But as in nature he has given to us the delightfu1 spectacle of mountain and valley, land and. water; as in the circumstance and experience of life we have youth, manhood and. old age; so also we have secular days and sacred. I. NATURAL OBJECTS ARE AS LESSON-BOOKS IN . Sun and moon and stare not only serve as luminaries of our earth, they are appointed as signs. They signify unseen and spiritual realities. The sun speaks to us of another Fount of light—the Sun of Righteousness, who illuminates man’s soul. The moon, with her many phases, serves as an emblem of the Church, receiving her light and. heat from the Sun. Every mountain appeals to us to rise above the common level of a mortars life. Every flower points to spiritual beauty and. usefulness, while it preaches likewise a lesson of man’s brief opportunity. So when the gate that looked towards the east was opened, it was that the worshippers might be moved and lifted heavenward, by the sight of the rising sun. This privilege was repeated on the day when the new moon appeared. Incarnate as we are in flesh and blood, we need to learn from every quarter lessons of spiritual moment. God deigns to instruct us by the service of a thousand, teachers. If our eyes are open wide we may learn gospel lessons on every side. II. GOD IS TO MEN AT SPECIAL SEASONS. He came near to Jacob in a special manner by the vision at Bethel. He came down on Horeb, and. talked, with Moses as a man talketh with his friend. Especially he has ordained the sabbath as a time when he will commune with men. Even ignorant men have discovered that rest of body and. intellect one day in seven is a benefit to the man and. to the nation. But without doubt God sees a deeper reason for the institution of the sabbath than do we. Certain it is that in the olden time he regarded the observance of the sabbath as emphatically the maintenance of men’s covenant with him. The violation of the sabbath obtained his withering frown. And the intrinsic value of the day is as great now, although its violation be not followed by the summary punishment of God. The sabbath day is peculiarly a day "in which he may be found." Having spread the banquet for human souls, the King comes near to see his guests. III. FOR THE HIGH OF GOD’S THE INNER DOOR OF THE HEART MUST BE OPENED. The hindrance to intimate intercourse with God is on our side. On God’s side there is eager willingness. "We are not straitened in him." He is prepared to make his presence a joyous reality as much as ever he did to saints in the olden time. We may walk with him as Enoch did, if we will. We may have communications with him as Abraham did, if we will. The hindrance is in our own will. If only the door of the heart be unbarred, if only our strongest affections wait on the threshold to give him welcome, he will meet with us, and give us all the comforts of his friendship. Other guests are often entertained, such as vain ambitions, animal inclinations, worldly cares, evil companionships, and we are ashamed to bring in the heavenly King. Alas! too often the door is locked on the inside. IV. IN ONE CAN BE HELPFUL TO MANY. The prince exerts an influence either for evil or for good over multitudes. His example is especially contagious. If he is sincerely pious, he can induce many to serve the Lord. But even the prince may not bring the sacrifice near to God. His rank and office are limited by Divine authority. In the service of the sanctuary he may not be supreme. Even the king must draw nigh to God through the offices of the priest. The priest likewise renders useful service to multitudes. He speaks for them to God. He conveys substantial good from God to them. So every man, in proportion to his faith and piety and prayerfulness, may win over others to the side of virtue—to the side of God. Each of us occupies a center, and by a holy character we can draw, by the magnetic power of love Godward, men and women from a wide circumference. As "one sinner destroyeth much good," so one saint may save alive a myriad of his fellow-men. V. OUR HOLIEST WORSHIP ON EARTH IS ONLY ON THE OF THE TRUE TEMPLE. So encompassed are we with a material nature, that we can get no further than the margin of the eternal kingdom. We can see the great realities "only through a glass darkly." Yet we make them more obscure by our spiritual indolence and our undue attachment to earthly pursuits. Above everything, candor and openness of soul are needed to allow the light of truth to stream in. We can make earthly and carnal all the sensibilities of our souls by the habitual neglect of God’s presence. But if we wish honestly and earnestly to know God more, and to have friendly intercourse with him, we can. The open door of the heart will be a welcome to God well understood.—D. The soul’s growth in goodness. The wisdom of God has been clearly evinced in the spiritual training of the human family. The forbidden fruit was the wisest test that God could impose on Adam. The simple sacrifice of a lamb was the fittest training of men’s souls during the patriarchal age. And as the race developed from infancy into youth, and from youth to manhood, God’s methods for unfolding and maturing the spiritual nature have been singularly appropriate. The highest good man can obtain is the development of his spirit—the expansion of his highest powers. To this end all religious worship is designed to contribute. I. MAN’S LIFE BEGINS AT ZERO. In all God’s works we see development from a simple germ to highest perfection. For high reasons God does not produce perfected natures at a single stroke. Even this unconscious earth passed through long stages of preparation before it was fit for human habitation. The rose does not reach perfection except by patient culture. Everything about us is in transition, and is moving onward in a course of development. Art is not yet perfected. Our bodily nature begins with a microscopic germ, and slowly develops towards maturity. If anything is plainly revealed in Scripture, it is this—that the life of the soul begins at the lowest point and is intended to reach the highest. We do not begin our earthly career with robust faith in the unseen God, nor yet with a sensitive conscience, nor yet with strong aspirations after moral excellence. All this is the result of research and self-discipline and prayer. Clearly there is an intimate analogy between all the varieties of life known to us. With respect to the grain there is first the seed, then the blade, then stalk, then ear, then full corn in the ear. With respect to the body there is babyhood, infancy, youth, manhood, maturity. And the life of the soul begins with a thought, a feeling, a wish, a prayer. It begins in the understanding, passes into the conscience, touches the emotions, moves the desires, constrains the will, moulds the life. It begins in feebleness and develops into world-controlling power. Probably the main reason for this is that the spiritual life, to have any beauty or excellence, must be the spontaneous desire and endeavor of the man himself. If, by the constitution of his nature, a man must be holy and benevolent, there would be no merit in holiness, no worth in benevolence. Therefore scope is given to a man, greater or lesser, to foster the young germ of spiritual life, and to develop it unto the noblest perfection. This is our supreme business during our mortal career. II. MAN’S LIFE CAN BE BY ACTS OF PUBLIC WORSHIP. The temple in the olden time, and Christian sanctuaries now, are designed by God for this end. 1. Instruction is provided. In the former ages this was furnished in the form of rite and emblem; now, almost entirely, by oral utterance. There is conveyed information respecting God, his nature, his kingdom, his will, his doings; information respecting man, his nature, his fall, his redemption, his possible elevation to purity, his destinies in a future state. 2. Access to God is allowed. Self-inspection is encouraged. Interior sin, in inclination and desire, is detected. The eye is turned inward upon the soul. The best sensibilities of the heart are strengthened and expanded. A vision of holiness is obtained. New aspirations begin to bud. The sacred influence of God is felt upon the soul. True prayer is stimulated. 3. Right habits are confirmed. Every man is more or less influenced by his fellow-man, so contact with holy men produces salutary impressions upon every sensitive mind. The forceful presentation of truth upon the moral nature tends to elevate it. Convictions of religious duty are inwrought. Regard for God’s revelation and for God’s will is deepened. Resolution to follow a right course is often formed. The energies of the soul are braced up for high endeavor. Familiarity with God and with eternal things is increased. As a plant grows and buds under the influence of the vernal sun, so a man’s soul unfolds amid the surroundings of public worship. 4. A Divine influence is present. III. MAN’S LIFE IS EITHER HELPED OR CHECKED BY EVERY VISIT TO THE . This is the main truth taught in this verse. Men were not allowed, in the second temple, to retrace their steps. They might not depart by the same path as that by which they approached the altar. Without doubt this was ordained in order to leave an impressive lesson on their minds. The law yet remains. It is written on man’s spiritual constitution. It is written in the very structure of the temple. No man leaves God’s house precisely the same man as he went in. He is either worse or better for his visit. If he has yielded in any measure to the claims of God, he is the better. If he has resisted them afresh, he is the worse. 1. Let us contemplate the foolish man. (1) If he enter by the gate of self-righteousness he will in all probability leave by the gate of insensibility. His soul will be hardened under the process. The sun that melts wax hardens clay. (2) If he enter by the gate of unbelief he will leave by the gate of despair. Foregone conclusions fasten like a bandage upon the eyes. The root of blindness is a perverse will. The man without God is without hope. (3) If he enter by the gate of formal custom he will leave by the gate of bondage. His carnal fetters will have been more firmly riveted by the visit. 2. Let us contemplate the wise man—the beneficial visit. (1) He who enters by the gate of inquiry leaves by the gate of knowledge. (2) He who enters by the gate of penitence leaves by the gate of peace. (3) He who enters by the gate of prayer leaves by the gate of triumph. (4) He who enters by the gate of consecration leaves by the gate of immortal hope.—D. The essence of religion. Inasmuch as true religion is a daily help and solace to men, it was needful to impress this upon the minds of the Jews by a daily sacrifice. In order to obtain the highest good from God, we must dedicate our whole self to God. It is in giving that we receive. Our interests and God’s interests are not distinct; they are identical. Yet this is a difficult lesson for men to learn. They persist in judging that time taken from secular pursuits is time misspent; that money removed from material fructification is property waste. Surely God does not need our poor gifts. And if he accepts them, it is in order that they may be made channels of blessing to the worshipper. The essence of religion is hearty self-sacrifice. I. IN SELF-. The burnt offering was wholly consumed. Outward and formal acts of worship do not constitute acceptable religion. The ceremony may only be the show and not the substance, the shell without the kernel, the body without the soul, the channel without a living stream of love. If love be the central germ of piety, then love constrains the dedication to God of all I am—all I have. Such dedication is only reasonable. I cannot lay my finger on any organ of my body, or on any virtue in my soul, or on any item of my substance, which does not belong to God by right; hence in completest consecration I only fulfill my obligation; I give no more than is due. God has given to his children all he has—has not withheld his Son; therefore the obligation is intensified. No lesser repayment of the debt would be complete. Self-dedication is God-like. As when a man carries his gold to the royal mint that it may become current coin for exchange, he receives it back with the image and superscription of the sovereign upon it; so, when we give ourselves wholly to God, we get a nobler self; God’s image is super-added. We’re most our own when most completely his. II. IMPOSES ON MEN A . The burnt offering was to be repeated "every morning." The surrender of self to God is not an isolated act done once for all. It means the continuous habitude of the soul. As we open our shutters every morning or withdraw our blinds in order to let in the light, so every morning we need to open all the doorways of the soul afresh to give access to God. The tempter is ever at hand to induce us to forget God; our fleshly nature asserts itself—thrusts itself in between us and God; therefore there is daily need to renew our sacred vows. As the fields are refreshed every summer morning by another baptism of dew, so may our souls be refreshed by new communion with God. Each day God wisely requires fresh service; we cannot withhold it. Each day will bring new cares, new toils, new opportunities for making God known; therefore we require new strength. Each day God has some new blessing to convey: we should be ever ready to receive it. Self-devotement should be repeated with the dawn of every day. As new as God’s gifts to us should be our dedication to him. III. AIMS AT HOLY . The lamb was required to be "without blemish." This was a daily and emphatic reminder that God expected, for his society and his service, a perfect character. Better still, this was a tacit promise that God would, by his gracious expedients, make us perfect. We aspire after perfection. We are ashamed of our imperfections. And we give ourselves up to God, that, by his creative Spirit, he may mould us unto perfection. This is our confident hope that perfect trust may lead to perfect holiness. By daily consecration of every thought and feeling and purpose, we shall step by step attain the likeness of our Savior. This is God’s purpose, and it cannot be frustrated. IV. ASKS THE OF OUR YOUNG LIFE, The daily offering consisted of a "lamb." Why this particular sacrifice was commanded can have but one explanation; viz. that our earliest years should be consecrated to God. While religion in its final end is sublime, in its essential principle it is simple enough. It is love—love to the worthiest Being, and a child has capacity to love. God takes especial interest in children. When Jesus took into his arms young infants and blessed them, he said substantially, "He that hath seen me hath seen the Father!" Inasmuch as God regards things which are not as yet as though they were, he smiles with Fatherly complacency on faith in embryo—on the tiny buds of character not yet unfolded. The first breath of prayer ascends to heaven more fragrant than temple incense. V. FOR ITS ACTS DUE . "Thou shalt prepare." As considerable pains were required to prepare the burnt offering, so thought and self-inspection are required for acts of piety. To gain advantage and enjoyment from worship, we must bring to the exercise concentration of mind, tender feeling, intelligent expectation, steadfast trust. The farmer has to plough and pulverize his soil before he casts in his seed, and, unless our hearts have their farrows open, the seed of truth will disappear as soon as sown. The eye must be trained in order to gain vision; the hand must be trained in order to dexterous industry; so too the soul must be trained in order to enjoy high communion with God. Desultory talk is not prayer; for prayer is the outgoing of the whole man Godward.—D. Earthly sovereignty not absolute. Great temptations surround kings, inducing them to tyranny. Their own will is enveloped within military force. Obsequious flatterers pander to royal power. For self-interest, soldiers usually take sides with the prince. Hence a first lesson for princes to learn is that right is superior to might. The voice of justice is the voice of God. I. THE PRINCE IS A SUBJECT OF A HIGHER MONARCH. No earthly king holds absolute sway over his subjects. In truth, the mightiest monarch is only a vassal-king. He rules in the place of God. He has to listen to the summons, "Thus saith the Lord." He is appointed to administer the laws of God. He is amenable to a superior authority, and must render an account of his rule at the judgment-bar of heaven. To no king has God transferred the right of absolute rule. The term of a tyrant’s rule is entirely at the disposal of God. At any moment the King of kings can terminate a prince’s rule, and require a report of his doings. At the very height of a boastful tyranny he has often suffered an humiliating fall. A prince is simply a superior servant. II. THE PRINCE IS UNDER TO HIS SONS. As he is not absolute master of his subjects, neither is he absolute master of his possessions. Even a king has no freehold in his property. It is held under lease. He has only a life-enjoyment in it. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ As the first part of Ezekiel’s vision (Ezekiel 40-43.) dealt with the temple, or "house," and the second (Ezekiel 44-47.) with the ritual, or "worship," so the third, which beans with the present chapter (Ezekiel 47:1-23; Ezekiel 48:1-35.), treats of the land, or "inheritance" setting forth first its relation to the temple (verses 1-12) and to outlying countries (verses 13-21), and secondly its division among the tribes, inclusive of the priests, Levites, sanctuary, prince, and city (Ezekiel 48:1-23), with a statement of the dimensions and gates of the last (verses 24-35). The opening section of the present chapter (verses 1-12) is by Kliefoth and others connected with the second part as a conclusion, rather than with the third part as an introduction; but, taken either way, the passage has the same significance or nearly so. If read in continuation of the foregoing, it depicts the blessed consequences, in the shape of life and healing, which should flow to the land of Israel and its inhabitants from the erection in their midst of the sanctuary of Jehovah, and the observance by them of the holy ordinances of Jehovah’s religion. Viewed as a preface to what follows, it exhibits the transformation which the institution of such a culture would effect upon the land before proceeding to speak of its partition among the tribes. The prophet’s imagery in this paragraph may have taken as its point of departure the well-known fact that the waters of Shiloah (Isaiah 8:6; Psalms 46:4) appeared to flow from under the temple hill, the Pool of Siloam having been fed from a spring welling up with intermittent action from beneath Ophel. To Isaiah "the waters of Shiloah that go softly," had already been an emblem of the blessings to be enjoyed under Jehovah’s rule (Isaiah 8:6); to Joel (Joe 3:18) "a fountain," coming forth from the house of the Lord and watering the valley of Shittim, or the Acacia valley, on the borders of Moab, on the other side of Jordan, where the Israelites halted and sinned (Numbers 25:1; Numbers 33:49), had symbolized the benefits that should be experienced by Israel in the Messianic era when Jehovah should permanently dwell in his holy mount of Zion; to Ezekiel, accordingly, the same figure naturally occurs as a means of exhibiting the life and healing, peace and prosperity, that should result to Israel from the erection upon her soil of Jehovah’s sanctuary and the institution among her people of Jehovah’s worship. Zechariah (Zechariah 13:1; Zechariah 14:8) and John (Revelation 22:1, Revelation 22:2) undoubtedly make use of the same image, which, it is even probable, they derived from Ezekiel (comp. Ecclesiasticus 24:30, 31, in which Wisdom is introduced as saying, "I also came out as a brook from a river, and as a conduit into a garden. I said, I will water my best garden, and will water abundantly my garden bed; and, lo, my brook became a river, and my river became a sea"). Ezekiel 47:1 Having completed his survey of the sacrificial kitchens in the outer court (Ezekiel 46:19-24), the prophet was once more conducted by his guide to the door of the house, or of the temple in the strict sense, i.e. of the sanctuary. There he perceived that waters issued (literally, and behold waters issuing) from under the threshold of the house, i.e. of the temple porch (see Ezekiel 40:48, Ezekiel 40:49; and comp. Ezekiel 9:3), eastward, the direction having been determined by the fact that the forefront of the house stood or was toward the east. He also noticed that the waters came down (or, descended)—the temple having been situated on higher ground than the inner court—from under the threshold, from the right side of the house—literally, from the shoulder (comp. Ezekiel 40:18, Ezekiel 40:40, Ezekiel 40:41; Ezekiel 41:2, Ezekiel 41:26; Ezekiel 46:1-24:29) of the house, the right. The two clauses are not to be conjoined as by Hengstenberg, Ewald, and Smend, as if they meant, from underneath the right side of the house; but kept distinct, to indicate the different features which entered into the prophet’s picture. The first was that the waters issued forth from under the threshold of the house; the second, that they proceeded from the right side or shoulder of the house, i.e. from the corner where the south wall of the porch and the east wall of the temple joined (see Ezekiel 41:1); the third, that the stream flowed on the south side of the altar, which stood exactly in front of the temple perch (see Ezekiel 40:47), and would have obstructed the course of the waters had they issued forth from the perch doorway instead of from the comer above described. Ezekiel 47:2 As the prophet could not follow the stream’s course by passing through the east inner gate, which was shut on the six working days (Ezekiel 46:1), or through the east outer gate, which was always shut (Ezekiel 44:1), his conductor led him outside of the inner and outer courts by the north gates (literally, to the north (outer) gate), and brought him round by the way without unto the outer gate by the way that looketh eastward. This can only import that, on reaching the north outer gate, the prophet and his guide turned eastward and moved round to the east outer gate. The Revised Version reads, by the way of the gate that looketh toward the east; but as the east outer gate was the terminus ad quem of the prophet’s walk, it is better to translate, to the gate looking eastward. When the prophet had arrived thither, he once more beheld that there ran out—literally, trickled forth (מְפַכִּים occurring here only in Scripture, and being derived from פָכַה, "to drop down," or "weep")—waters. Obviously these were the same as Ezekiel had already observed. On (literally, from) the right side; or, shoulder. This, again, signified the corner where the east wall of the temple and the south wall of the gate joined. Ezekiel 47:3 Having emerged from the corner of the east outer gate in drops, the stream, which had not swollen in its passage across the outer court and under the temple wall, speedily exhibited a miraculous increase in depth, and therefore in volume. Having advanced eastward along the course of the stream an accurately measured distance of a thousand cubits (about one-third of a mile), the prophet’s guide brought, or caused him to pass, through the waters, when he found that they were to the ankles; or, were waters of the ankles, as the Chaldee, Syriac, Vulgate, Keil, Kliefoth, Ewald, and Smend translate, rather than "water of the foot-soles," as Gesenius and Havernick render, meaning," water that hitherto had only been deep enough to wet the soles." The ὕδωρἀφέσεως, or "water of vanishing," of the LXX,, is based on the idea of "failing," "ceasing," "coming to an end," which appears to be the root-conception of (see Genesis 47:15, Genesis 47:16; Psalms 77:9; Isaiah 16:4). Ezekiel 47:4 At a second and a third distance of a thousand cubits the same process was repeated when the waters were found to be first waters to the knees, and secondly waters to (or, of) the loins. The unusual expression, מַיִם בִּרְכָּים, instead מֵי, as in the similar expressions before and after, may have been chosen, Keil suggests, in order to avoid resemblance to the phrase, מֵימֵי רַגְלַיִם in Isaiah 36:12 (Keri)—not a likely explanation. Havernick describes it simply as an instance of bold emphasis. Schroder breaks it up into two clauses, thus: "waters, to the knees they reach." Smend changes מַיִם into מֵי. Ezekiel 47:5 After a fourth distance of a thousand cubits, the waters had risen, or, lifted themselves up (comp. Job 8:11, in which the verb is used of a plant growing up), and become waters to swim in—literally, waters of swimming (שָׂחוּ occurs only here; the noun צְפָה only in Ezekiel 32:6)—a river that could not be passed over, on account of its depth. The word נָחַל was applied either to a river that constantly flowed from a fountain, as the Amen, or to a winter torrent that springs up from rain or snow upon the mountains, and disappears in summer like the Kedron, which had seldom any water in it (see Robinson’s ’Bibl. Res.,’ 1.402). That Ezekiel’s river broadened and deepened so suddenly, and apparently without receiving into it any tributaries, clearly pointed to miraculous action. Ezekiel 47:6 Then he … caused me to return to the brink of the river. The difficulty lying in the word "return" has given rise to a variety of conjectures. Hengstenberg supposes the prophet had made trial of the river’s depth by wading in (perhaps up to the neck), and that the angel caused him to return from the stream to the bank According to Hitzig, the measuring had taken place at some distance from the stream, and the prophet, having come up to his guide from the bank after making trial of the water’s depth, was Once more conducted back to the river’s brink. Havernick conceives the sense to be that the prophet, having accompanied the angel to the point where the stream debouched into the Dead Sea was led back to the riverbank. All difficulty, however, vanishes if, either with Schroder we refer וַיְשִׁבֵנִי to a mental returning, as if the import were that the angel, having ascertained that the prophet had "seen" the river’s course, now told him to direct his attention to the bank, or, with Keil and Kliefoth, translate עַל by "along" or "on" rather than "to." As the prophet had been led along or on the river’s bank to see the increasing breadth and depth of the water, so was he now "caused to return" along or on the same bank to note the abundance of the foliage with which it was adorned. Ezekiel 47:7 Now when I had returned בְּשׁוּבֵנִי is by the best interpreters, after Gesenius, regarded as an incorrect form for בְּשׁוּבִי (literally, in my returning), though Schroder adheres to the transitive sense of the verb, and translates," when I had turned myself," and Hitzig takes the suffix נִי as a genitive of possession, and renders, "when he came back with me." In any case, on the return journey the prophet observed that at (or, on) the bank (or, lip) of the river were very many trees on the one side and on the other. Hitzig supposes the trees had not been there when the prophet made the down journey, but sprang up when he had turned to his guide (Ezekiel 47:6), and stood with his back to the river. Kliefoth’s conclusion is better, that the trees had been there all the while, but that the prophet’s attention had not been directed to them. The luxuriant foliage of this vision reappears in that of the Apocalyptic river (Revelation 22:2). Ezekiel 47:8 Toward the east country (הַקַּדְמוֹנָה אֶל־הַגְּלִילָה); literally, the east circle, in this case probably "the region about Jordan" (Joshua 22:10, Joshua 22:11), above the Dead Sea, where the valley or ghor widens out into a bread basin, equivalent to כִּכַּד הַיַרְדֵּן (Genesis 13:10). The LXX. render, or τὴνΓαλιλαίαν, designing by this, however (presumably), only to Graecize the Hebrew word גְּלִילָה as they do with the term הָעַרָבָה, desert, or, plain, which they translate by τὴνἈραβίαν. The Arabah signified the low, sterile valley into which the Jordan runs near Jericho, in which are the Dead Sea (hence called "the sea of the Arabah," Deuteronomy 3:17; Deuteronomy 4:49), and the brook Kedron, or "river of the Arabah" (Amos 6:14), and which extends as far south as the head of the Elanitic gulf. The whole region is described by Robinson (’Bibl. Res.,’ 2.596) as one of extreme desolation—a character which belonged to it in ancient times (Josephus, ’Wars,’ 3.10. 7; 4.8. 2). The part of this Arabah into which the waters flowed was situated north of the sea, clearly not the Mediterranean, but the Dead Sea, "the sea of the Arabah," as above stated, and the "eastern sea" as afterwards named (Ezekiel 47:18), into which they ultimately flowed. The clause, which being brought forth into the sea, may either be connected with the proceeding words or formed into an independent sentence. Among those who adopt the former construction a variety of renderings prevails. The LXX. reads, "(And the water) comes to the sea (ἐπὶτὸὕδωρτῆςδιεκβολῆς), to the sea of the pouring out," i.e. the Dead Sea, into which the river debouches. With this Havernick agrees, rendering, "to the sea of that outflow." Ewald reads, "into the sea of muddy waters," meaning the Dead Sea. Kimchi, "into the sea where the waters are brought forth," i.e. the ocean (the Mediterranean), whoso waters go forth to encompass the world. Hengstenberg, Kliefoth, Keil, and Currey, who adopt the latter construction, borrow בָאוּ from the antecedent clause, and translate, "To the sea (come or go) the waters that have been brought forth;" with which accords the Revised Version. The last words record the effect which should be produced by their entering into the sea. The waters shall be healed, i.e. rendered salubrious, from being hurtful (comp. Exodus 15:23, Exodus 15:25; 2 Kings 2:22). The translation of the LXX; ὑγιάσειτὰὕδατα, is inaccurate. The unwholesome character of the Dead Sea is described by Tacitus: "Lucius immenso ambitu, specie maris sapore corruptior, gravitate odoris accolis pestifer, neque vento impellitar neque pisces ant suetas aquis volucres patitur" (’Hist.,’ 5.6). Yon Raumer writes, "The sea is celled Dead, because there is in it no green plant, no water-fowl in it, no fish, no shell. If the Jordan carry fish into it, they die." "According to the testimony of all antiquity and of most modern travelers," says Robinson (’Bibl. Res.,’ 2.226), "there exists within the waters of the Dead Sea no living thing, no trace, indeed, of animal or vegetable life. Our own experience goes to confirm the truth of this testimony. We perceived no sign of life within the waters." Ezekiel 47:9 The nature of the healing is next described as an impartation of such celebrity to the waters that everything that liveth, which moveth—better, every living creature which swarmeth (comp. Genesis 1:20, Genesis 1:21; Genesis 7:21)—whitherseover the rivers (literally, the two rivers) shall come, shall live. The meaning cannot be that everything which liveth and swarmeth in the sea whither the rivers come shall live, because the Dead Sea contains no fish (see above), but whithersoever the rivers come, there living and swarming creatures of every kind shall spring into existence, shall come to life and flourish. The dual form, נַחֲלַיִם, has been accounted for by Maurer, as having been selected on account of its resemblance to מַיִם; by Hהvernick and Currey, as pointing to the junction of another river, the Kedron (Hהvernick), the Jordan (Currey), with the temple-stream before the latter, should fall into the sea; by Kliefoth, as alluding to a division of the river waters after entering the sea; by Neumann and Schroder, as referring to the waters of the sea and the waters of the river, which should henceforth be united; and by Hengstenberg, with whom Keil and Plumptre agree, as a dual of intensification (as in Jeremiah 1:1-19:21), signifying "double river," with allusion to its greatness, or the strength of its current. None of these interpretations is free from objection; though probably, in default of better, the last is best. Ewald changes the dual into נַחְלָם, a singular with a suffix, while Hitzig makes of it a plural; but neither of these devices is satisfactory. As a further evidence that the waters of the sea should be healed by the inflowing into them of the waters of the river, it is stated that the sea should thereafter contain a very great multitude of fish (literally, and the fish will be very many), of which previously it contained none. The next clauses supply the reason of this abundance of fish, because these waters (of the river) shall—or, are (Revised Version) come thither—(into the waters of the sea), for (literally, and) they, the latter, shall be (or, are) healed, and everything shall live (or, connecting this with the foregoing clause, and everything shall be healed, and live) whithersoever the river cometh—the river, namely, that proceedeth from the temple. Ezekiel 47:10 As another consequence of the inflowing of this river into the Dead Sea, it is stated that the fishers (rather, fishers, without the article) should stand upon its banks, from Engedi, even unto Englaim; there shall be a place to spread forth nets. The Revised Version more correctly renders, fishers shall stand by it; from Engedi even unto Eneglaim, shall be a place for the spreading of nets; or, more literally, a place of spreading, out for nets (comp. Ezekiel 26:5). Engedi, עֵין גֶּדִי, meaning "Fountain of the kid;" originally styled Hazezon-Tamar (2 Chronicles 20:2), now called ’Ain Jidy (Robinson,’ Bibl. Res.,’ 2.214), was situated in the middle of the west coast of the Dead Sea, and not at its southern extremity, as Jerome supposed. Englaim, עֵין עֶגְלַיִם, signifying "Fountain of two calves," was located by Jerome, who cars it En Gallim, at the northern extremity of the Dead Sea, and is usually identified with the modern ’Ain Feshkhah, or "Fountain of mist," at the northern end of the west coast, where the ruins of houses and a small tower have been discovered (Robinson, ’Bibl. Res.,’ 2.220). Ewald cites Isaiah 15:8 to show that Englaim was on the eastern shore of the Dead Sea, which, Smend notes, was given up by the prophet to the sons of the East. Ezekiel 47:11 The miry places thereof and the marshes thereof גְבָיָאו, "its pools and sloughs" (comp. Isaiah 30:14, where the term-signifies a reservoir for water, or cistern), were the low tracts of land upon the borders of the Dead Sea, which in the rainy season, when its waters overflowed, became covered with pools (see Robinson, ’Bibl. Res.,’ 2.225). These, according to the prophet, should not be healed, obviously because the waters of the temple-river should not reach them, but should be given to salt. When the waters of the above-mentioned pools have been dried up or evaporated, they leave behind them a deposit of salt (see Robinson, ’Bibl. Res.,’ 2.226), and Canon Driver, following Smend, conceives that the above-named miry places and marshes in the vicinity of the Dead Sea were to be allowed to remain as they were on account of the excellent salt which they furnished. (On the supposed (!) excellence of the salt derived from the Dead Sea, Thomson’s ’Land and the Book,’ p. 616, may be consulted.) If this, however, were the correct import of the prophet’s words, then the clause would describe an additional blessing to be enjoyed by the land, viz. that the temple-river would not be permitted to spoil its "salt-pans;" but the manifest intention of the prophet was to indicate a limitation to the life-giving influence of the river, and to signify that places and persons unvisited by its healing stream would be abandoned to incurable destruction. "To give to salt" is in Scripture never expressive of blessing, but always of judgment (see Deuteronomy 29:23; Judges 9:47; Psalms 107:34; Jeremiah 17:6; Zephaniah 2:9). Ezekiel 47:12 The effect of the river upon the vegetation growing on its banks is the last feature added to the prophet’s picture. Already referred to in Ezekiel 47:7, it is here developed at greater length. The "very many trees" of that verse become in this all trees, or every tree for meat, i.e. every sort of tree with edible fruit (comp. Leviticus 19:23), whose leaf should not fade or wither, and whose fruit should not be consumed or finished, i.e. should not fail, but continue to bring forth new fruit, i.e; early or firstfruits, according to his (or, its) months; or, every month; the לְ in לָחֱדָשִׁים being taken distributively, as in Isaiah 47:13 (compare לַיוֹם, "every day," in Ezekiel 46:13). This remarkable productivity, the prophet saw, was due, not so much to the fact that the tree roots sucked up moisture from the stream, as to the circumstance that the waters which they drank up issued out of the sanctuary. To the same circumstance were owing the nutritive and medicinal properties of their fruit and leaves respectively. The picture in this verse is unmistakably based on Genesis 2:9, and is as clearly reproduced by the Apocalyptic seer in Revelation 22:2. On this whole vision the remarks of Thomson, in ’The Land and the Book’, are worthy of being consulted. Ezekiel 47:13-23 The boundaries of the land, and the manner of its division. Ezekiel 47:13 Thus saith the Lord. The usual formula introducing a new Divine enactment (comp. Ezekiel 43:18; Ezekiel 44:9; Ezekiel 45:9, Ezekiel 45:18; Ezekiel 46:1, Ezekiel 46:16). This. גֵה is obviously a copyist’s error for זֶה, which the LXX; the Vulgate, and the Targum have substituted for it; the change seems demanded by the complete untranslatability of גֵה, and by the fact that וְזֶה גְּבוּל recurs in Ezekiel 47:15. The border, whereby ye shall inherit the land; or, divide the land for inheritance (Revised Version). The term גְּבוּל, applied in Ezekiel 43:13, Ezekiel 43:17 to the border of the altar here signifies the boundary or limit of the land. (For the verb, comp. Numbers 32:18; Numbers 34:13; Isaiah 14:2.) According to the twelve tribes. This presupposed that at least representatives of the twelve tribes would return from exile; but it is doubtful if this can be proved from Scripture to have taken place, which once more shows that a literal interpretation of this temple-vision cannot be consistently carried through. Smend observes that the word commonly employed in the priest-cede to denote "tribes" is מַטּוֹת (Numbers 26:55; Numbers 30:1; Numbers 31:4; Numbers 33:54; Joshua 14:1; Joshua 21:1; Joshua 22:14), which is never used by Ezekiel, who habitually selects, as here, the term שְׁבָטִים (Ezekiel 37:19; Ezekiel 45:8; Ezekiel 48:1), which also was not unknown to the priest-cede (Exodus 39:14; Numbers 18:2; Joshua 13:29; Joshua 21:16; Joshua 22:9, Joshua 22:10, Joshua 22:11, Joshua 22:13). That is to say, if the priest-cede existed before Ezekiel, he had the choice of both terms, and selected shebhet; whereas if Ezekiel existed before the priest-cede, and prepared the way for it, the author of the latter rejected Ezekiel’s word shebhet, and adopted another perfectly unknown to the prophet. This fact appears to point to a dependence of Ezekiel on the priest-cede rather than of the priest-cede on Ezekiel. Joseph shall have two portions; rather, Joseph portions, as חֲבָלִיםis not dual. Yet that two were intended is undoubted (see Genesis 48:22; Joshua 17:14, Joshua 17:17). Ezekiel 47:14 Ye shall inherit it, one as well as another; literally, a man as his brother—the customary Hebrew phrase for "equally" (see, however, 2 Samuel 11:25). The equal participants were to be tribes, not the families, as in the Mosaic distribution (Numbers 33:54). Had the earlier principle of allotment been indicated as that to be followed in the future, it would not have been possible to give the tribes equal portions, as some tribes would certainly have a larger number of families than others. Nevertheless, the division was to be equal among the tribes, which shows it was rather of an ideal than of an actual distribution the prophet was speaking. Then what they should divide amongst themselves was to be the land concerning which Jehovah had lifted up his hand—a peculiarly Ezekelian phrase (see Ezekiel 20:5, Ezekiel 20:6, Ezekiel 20:15, Ezekiel 20:23, Ezekiel 20:28, Ezekiel 20:42), signifying "to swear" (comp. Genesis 14:22; Deuteronomy 33:1-29:40)—to give it unto their fathers (see Genesis 12:7; Genesis 18:8; Genesis 26:3; Genesis 28:13). That the land was not divided after this fashion among the tribes that returned from exile is one more attestation that the prophet’s directions were not intended to be literally carried out. Ezekiel 47:15 The north boundary. And this shall be the border of the land toward the north side. The Revised Version follows Kliefoth and Keil in detaching the last clause from the preceding words, and reading. This shall be the border of the land: on the north side. From the great sea, the Mediterranean, by the way of Hethlon, as men go to (or, unto the entering in of) Zedad. The former of these places (Chethlon), which is again mentioned in Ezekiel 48:1, has not yet been identified, though Currey suggests for the "way," "the defile between the ranges of Lebanus and Antilibanus, from the sea to Hamath." The latter (Zedad) Wetstein and Robinson find in the city of Sadad (Sudud), east of the road leading from Damascus to Humo (Emesa), and therefore west of Hamath; but as Hamath in all probability lay to the east of Zedad, this opinion must be rejected. Ezekiel 47:16 The four names here mentioned belong to towns or places lying on the road to Zedad, and stretching from west to east. Hamath, called also Hamath the Great (Amos 6:2), situated on the Orontes, north of Hermon and Antilibanus (Joshua 13:5; Judges 3:3), was the capital of a kingdom to which also belonged Riblah (2 Kings 23:33). Originally colonized by the Canaanites (Genesis 10:18), it became in David’s time a flourishing kingdom under Toi, who formed an alliance with the Hebrew sore-reign against Hadadezer of Zoba (2 Samuel 8:9; 1 Chronicles 18:9). It was subsequently conquered by the King of Assyria (2 Kings 18:34). Winer thinks it never belonged to Israel; but Schurer cites 1 Kings 9:19 and 2 Chronicles 8:3, 2 Chronicles 8:4 to show that at least in Solomon’s reign it was temporarily annexed to the empire of David’s son. In Ezekiel’s chart the territory of united Israel should extend, not to the town of Hamath, but to the southern boundary of the land of Hamath. Berothah was probably the same as Berothai (2 Samuel 8:8), afterwards called Chun (1 Chronicles 18:8), if Chun is not a textual corruption. The town in question cannot be identified either with the modern Beirut on the Phoenician coast (Conder), since it must have lain west of Hamath, and therefore at a considerable distance from the sea; or with Birtha, the present day El-Bir, or Birah, on the east bank of the Euphrates, which is too far east; or with the Galilaean Berotha, near Kadesh (Josephus), as this is too far south; but must be sought for between Hamath and Damascus, and most likely close to the former. Sibraim, occurring here only, may, on the other hand, be assumed to have lain nearer Damascus, and may, perhaps, be identified with Ziphron (Numbers 34:9), though the site of this town cannot be where Wetstein placed it, at Zifran, north-east of Damascus, and on the road to Palmyra. Smend compares it with Sepharvaim (2 Kings 17:24). Damascus was the well-known capital of Syria (Isaiah 7:8), and the principal emporium of commerce between East and West Asia (Ezekiel 27:18). Its high antiquity is testified by both Scripture (Genesis 14:15; Genesis 15:2) and the cuneiform inscriptions, in which it appears as Dimaski and Dimaska. Hazar-hatticon; or, the middle Hazar, was probably so styled to distinguish it from Hazar-enan (verse 17). (On the import of Hatticon, see Exodus 26:28 and 2 Kings 20:4, in both of which places it signifies "the middle.") The word Hazar (חֲצַר), "an enclosure," or "place fenced off," was employed to denote villages or townships, of which at least six are mentioned in Scripture (see Gesenius, ’Lexicon,’ sub voce). Hauran, Αὐρανῖτις (LXX.), "Cave-land," so called because of the number of its caverns, was most likely designed to designate "the whole tract of land between Damascus and the country of Gilead" (Keil). Ezekiel 47:17 The northern boundary is further defined as extending from the sea, i.e. the Mediterranean on the west, to Hazar-enan, or the "Village of fountains," in the east, which village again is declared to have been the border, frontier city (Keil), at the border (Revised Version) of Damascus, and as having on the north northward the border or territory of Hamath. The final clause adds, And this is the north side, either understanding וְאֵת, with Gesenius, as equivalent to αὐτός, ipse, "this same," or with Hitzig and Smend, after the Syriac, substituting for it here and in Ezekiel 47:18, Ezekiel 47:19 ואֹת as in Ezekiel 47:20; though Hengstenberg and Keil prefer to regard אֵת as the customary sign of the accusative, and to supply some such thought as "ye see" (Hengstenberg), or "ye shall measure" (Keil), which Ezekiel 47:18 shows was in the prophet’s mind. Compared with the ancient north boundary of Canaan (Numbers 34:7-9), this appointed by Ezekiel’s Torah for the new land shows a marked correspondence. Ezekiel 47:18 The east boundary. And the east side ye shall measure from Hauran, etc. The Revised Version, after Keil and Kliefoth, translates, And the east side, between Hauran and Damascus and Gilead, and the land of Israel, shall be (the) Jordan; from the (north) border unto the east sea shall ye measure. Smend offers as the correct rendering, The east side goes from between Hauran and Damascus, and from between Gilead and the land of Israel, along the Jordan, from the border unto the east sea. In any case, by this instruction, first the land of Israel was defined as the territory lying west of the Jordan, and secondly its boundary should extend from the last-named north border at its easternmost point, Hazar-enan, down the Jordan valley to the Dead Sea. The practical effect of this would be to cut off the lands which in the earlier division (Numbers 34:14, Numbers 34:15) had been assigned to Reuben, Gad, and the half-tribe of Manasseh. Otherwise the boundary hero given corresponds with that traced in Numbers, though the latter is more minute. Hengstenberg, however, thinks the prophet cannot have intended to assert that the new Israel should not possess the land of Gilead as a frontier in the future as formerly, as in that case he would have been at variance, not only with preexisting Scripture (comp. Psalms 60:7; Micah 7:14; Jeremiah 1:19; Zechariah 10:10), but with subsequent history. Ezekiel 47:19 The south boundary. This should begin where the east boundary terminated, viz. at Tamar, "Palm tree." Different from Hazezon-Tamar, or Engedi (Ezekiel 47:10; 2 Chronicles 20:2), which lay too far up the west side of the sea, Tamar can hardly be identified either with the Tamar of 1 Kings 9:18 near Tadmor in the wilderness, or with the Thamara (Θαμαρά) of Eusebius between Hebron and Elath, supposed by Robinson to he Kurnub, six hours south of Milh, towards the pass of Es-Sufah, since this was too distant from the Dead Sea The most plausible conjecture is that Tamar was "a village near the southern end of the Dead Sea" (Currey). Proceeding westward, the southern boundary should reach to the waters of strife in Kadesh; better, to the waters of Meribotk Kadesh. These were in the Desert of Sin, near Kadesh-Barnea (Numbers 20:1-13), which, again, was on the road from Hebron to Egypt (Genesis 16:14). The exact site, however, of Kadesh-Barnea is matter of dispute; Rowland and Keil find it in the spring ’Ain Kades, at the north-west corner of the mountain-land of Azazimeh, which stretches on the south of Palestine from the south-south-west to the north-north-east, and forms the watershed Between the Mediterranean and the Arabah valley. Delitzsch and Conder seek it in the neighborhood of the Wady-el-Jemen, on the south-east side of the above watershed, and on the road from Mount Hot. Robinson (’Bibl. Rea,’ 2.582) discovers it in ’Ain-el-Weibeh, not far from Petra. A writer (Sin; Smend?) in Riehm (’Handworterbuch des Biblischen Alterthums,’ art. "Kades") pleads for a site on the west side of the Azazimeh plateau, and in the vicinity of the road by Shur to Egypt. Leaving Kadesh, the boundary should continue to the river, or, brook, of Egypt, and thence extend to the great sea, or Mediterranean. The punctuation of גַחֲלָה, which makes the word signify "lot,’ must be changed into נַחְלָה, so as to mean "river," since the reference manifestly is to the torrent of Egypt, the Wady-el-Arish, on the borders of Palestine and Egypt, which enters the Mediterranean near Rhinocorura (Ῥινοκόρουρα). In Numbers 34:5 it is called the river of Egypt. And this is the south side southward (see on Numbers 34:17). The correspondence between this line and that of the earlier chart (Numbers 34:4, Numbers 34:5) is once more apparent. Ezekiel 47:20 The western boundary. This, as in Numbers 34:6, should be the great sea from the border, i.e. the southern boundary last mentioned (Numbers 34:19), till a man come over against Hamath; literally, unto (the place which is) over against the coming to Hamath; i.e. till opposite the point (on the coast) at which one enters the territory of Hamath (comp. Judges 19:10; Judges 20:43). Ezekiel 47:21-23 The geographical boundaries of the land having been indicated, general directions are furnished as to the manner of its distribution. (1) It should be partitioned among the tribes as tribes rather than among the families of Israel (see on Ezekiel 47:13). (2) The division of the territory should be made by lot. This is pointed to by the use of חָלַק (from חֵלֶק, "a smooth stone"), which signifies "to divide by lot." (3) The strangers who should sojourn amongst the tribes and beget children amongst them should inherit equally with Israelites who should be born in the country. (4) The inheritance of the stranger should be assigned him in the tribe where he sojourned. Of these regulations the last two were an advance on the earlier Mosaic legislation with regard to "strangers," or גֵּרִים, who were to be treated with affectionate kindness (Exodus 22:21; Exodus 23:9; Leviticus 19:34; Deuteronomy 1:16; Deuteronomy 24:14), admitted to offer sacrifice (Le Ezekiel 17:8, Ezekiel 17:10, Ezekiel 17:13), and even allowed to partake of the Passover on submitting to circumcision (Exodus 12:48), but on no account permitted to hold property in land (Leviticus 25:47-55). But if the priest-code was later than Ezekiel, why should it have receded from the freer and more liberal spirit of Ezekiel? If progressive development can determine the relative ages of two documents, then Ezekiel, which accords equal rights to Jew and Gentile in the new Israel, and thus anticipates that breaking down of the middle wall of partition which has taken place under the gospel (John 10:16; Romans 2:10, Romans 2:11; Romans 9:24; Galatians 3:8-14, Galatians 3:28; Ephesians 2:14-16), should be posterior to the priest-code, which shows itself to be not yet emancipated from the trammels of Jewish exclusivism. At the same time, Ezekiel’s Torah does not grant equal rights with native-born Israelites to "strangers" indiscriminately, or only to those of them who should have families, as Hitzig suggests, in reward for their increasing the population, but to such of them as should permanently settle in the midst of Israel, and show this by begetting children, and in this manner "building houses" for themselves. Kliefoth justly cautions against concluding from the prophet’s statement that the time in which the prophet’s vision realizes itself will necessarily be one in which marrying and begetting children will take place; and with equal justice points out that the number of Israel, especially when swelled up by an influx of Gentiles, will be so great (comp. verse 10) as to render their settlement within the narrow boundaries of the land an impossibility—in this circumstance finding another indication that the prophet’s language was intended to be symbolically, not literally, interpreted. NOTE.—On the boundaries of the land. Smend thinks (1) that in respect of the north boundary, Ezekiel and the priest-code contradict the older source of the Pentateuch, which does not permit the territory of Asher to extend so far north as Hamath (see Joshua 19:24-31; and comp. Judges 1:31); (2) that never at any time did Israelites dwell so far north as at the entering in of Hamath; (3) that this extension of the land northwards was intended as a compensation for the withdrawment of the territory east of the Jordan; and (4) that in dividing among tribes rather than among families Ezekiel deviates from both the Jehovistic tradition and the priest-code. But (1) if the above-cited passages do not extend Asher’s territory beyond Tyre, Genesis 15:18, which critics assign to the Elohist, one of the authors of J.E; the so-called prophetical narrative of the Hexateuch, and Exodus 23:31, which, according to the same authorities, formed part of the commonly styled book of the covenant, expressly mention the great river Euphrates as the north boundary of the land, while the same is recognized by the Deuteronomist (11:24; Exodus 19:8). (2) 1 Kings 4:24; 1 Kings 8:65; and 2 Kings 14:25 show that in the time of Solomon the boundaries of the land reached as far north as Hamath. (3) As it was not originally contemplated by the Mosaic distribution to take immediate possession of the east Jordan land (Numbers 34:10-12), and this was only granted to Reuben, Gad, and half Manasseh on their entreaty (Numbers 32:33-42), no ground existed why its withdrawal should be compensated for. (4) If Ezekiers division of the land according to tribes rather than families shows that it existed prior to the priest-code, then the same argument should demonstrate its prior existence to J.E; which throughout as-stones the principle of division according to families. (5) If Ezekiel preceded the priest-code, it will require some explanation to understand, first, why the author of the latter should have followed the comparatively uncertain Jehovistic tradition rather than the definite arrangements made by a prophet whom he regarded as practically the originator of his faith; and secondly, why he should have so materially altered that prophet’s land-boundaries and tribe-dispositions. . Ezekiel 47:1-5 The vision of the waters. Hitherto most of Ezekiel’s representations of the happy age of the restoration have been given in somewhat prosaic details which could be realized in actual facts. But now he returns to his figurative style, and sets before us a narrative picture of the glorious future. He passes from the regulations of the priesthood and the government to a description of a fountain of water issuing from the temple in the most natural way, as though all these things were equally sure to happen in the course of time. But the prophet can scarcely have been anticipating a repetition of Moses’ miracle at the rock of Horeb, because his subsequent language would be absurd if we read it literally. It must be, therefore, that the prophecy is here symbolical. The blessings of the Messianic era are like waters flowing from under the threshold of the temple. I. THE OF THE WATERS. In a dry land streams of water are most highly valued. Their banks, fringed with green, tell a pleasing story of the life and fertility that they bring wherever they flow. The blessings of the gospel are like living waters. 1. Cleansing. God has opened a fountain for all uncleanness. 2. Life. Christ gives the water of life. Without his grace our souls are parched and perishing. 3. Refreshment. The water is continually flowing; it is no stagnant pool. The life which it first quickens is daily fed by its invigorating supplies. The good Shepherd leads his flock by the still waters for repeated cheering and refreshing. 4. Beauty. Where the water flows the land is green and fair. The beauty of holiness springs up by the channel of Christ’s grace. 5. Fruitfulness. There grow by the water fruit-bearing trees. Christian fruitfulness springs from the ever fresh supplies of Christ’s grace. II. THE SOURCE OF THE WATERS. 1. From God. The stream issues from the temple where God visits the earth and has his typical dwelling. It is he who sends forth the life-giving flood. We have the gospel of the grace of God. From him, and him alone, comes our salvation. 2. By sacrifice. The stream is to flow from under the altar on which sacrifices are offered. God’s grace is given to us in Christ, and by means of his great atoning sacrifice. Christ especially claimed to give living waters (John 4:10). It is by his death that we live. From his cross the stream now flows for the healing of the nations. 3. Through worship. The temple had to be built, the altar set up, and the services duly conducted. We receive grace through faith when we yield our hearts and lives to Christ. III. THE COURSE OF THE WATERS. 1. Outflowing. They rise in the temple; but they are not shut up in the sacred enclosure; they flow out for the good of the people. The gospel rose in Judaism, and passed out to the Gentile world. The grace of Christ is for the people generally, chiefly for those who thirst and faint for need of it. 2. Increasing. The small stream becomes a mighty river. "He giveth more grace." The blessings of Christ increase with time. The more we know of him, and the longer we follow him, the more of his grace flows to us. The gospel widens its area as it flows down the ages. The tiny stream, represented by the upper room at Jerusalem, becomes the mighty river of Christendom. As the area of influence widens, the grace of Christ comes in ever more and more abundant supplies, so that there is enough for all. Ezekiel 47:8-11 Life and healing. The stream that bursts from the temple rock is to flow through the dry ravines of the eastern wilderness until it reaches the Dead Sea, the desolate waters of which are to be miraculously healed by the coming of the life-bearing flood. Then fish shall swarm in the purified sea, "and everything shall live whither the river cometh." This is a parable of the course of the gospel of Christ. I. THE GRACE OF CHRIST FLOWS TO THE MOST DEAD AND PEOPLE. The Dead Sea may be taken to represent the world in its sin, or that portion of mankind that is most sunken and worthless. The temple waters were not confined to the bracing heights of Jerusalem. They could not contain themselves in those upland regions. Their quantity was so great that they could not but overflow and pour themselves down through the wilderness. Christ cannot keep his rich gifts for a few rare, saintly souls already safely gathered into the Church. They are for the world, chiefly for the world in its sin and desolation. The gathering flood cannot rest till it finds the low level of the Dead Sea. Christ can have no satisfaction till his gospel has reached the most sinful and fallen creatures in the world. II. THE GRACE OF CHRIST BRINGS AND HEALING. 1. Purification The Dead Sea is charged with salts; the stream is represented as washing these away, or in some manner transforming them. Some great cleansing is needed to purge the earthy mixture out of the hearts and lives of man. Christ brings waters in which the foulest may wash and be clean. 2. Healing. The strong brine of the Dead Sea is fatal to all life. If fish come down in the Jordan they must perish as soon as they reach the fatal lake. To the bather the waters are so pungent that they produce agonizing sensations in the eyes, and the taste of them is unendurable. Enclosed by the bluest of hills, steaming with tropical heat, the dull and heavy waters produce a scene of noxious beauty—like the charm of the snake, like the fascination of sin. But the gospel brings healing to the poisoned sea of human life, as the temple flood was imagined to bring it to the Dead Sea. III. THE AND HEALING OF THE GRACE OF CHRIST BEAR FRUIT IN LIFE. The purged sea is to team with fish, and fishermen are to spread their nets on its now neglected shores. Before Christ comes men are dead in trespasses and sins. He brings life for the dead, and wherever his gospel goes it introduces this life to the world. Even intellectual, social, and political life are energized by Christianity. The strongest, keenest, freshest life of the world is found in Christendom. Those lands which were once Christian, and have since lost the religion of the Christ, have sunk back to semi-barbarism; e.g. North Africa. The best nourishment for the highest life of man in all its branches is found in the New Testament. When Christ is received, life is strong, rich, and fruitful. Trees of life. I. THE SITE ON WHICH THEY GROW. "By the river upon the bank, on this side and on that side" All the blessings of Christianity are drawn from its central stream in the grace of Christ. But that stream fertilizes its banks, like the Nile, and many trees overshadow its waters. As the dry wady is pleasantly broken by a thread of green just where the watercourse winds through it, so the dreary and spiritually fruitless waste of the sin-stricken world has the cheering presence in its midst of Christianity and the fruits of the love and work of Christ. We must be near the stream if we would reach the trees, and we must be near Christ if we would enjoy his blessing. The closer the trees stand to the refreshing flood the more freely wilt they grow and flourish, and the closer all our Christian work and various institutions are to Christ the Better will they thrive. II. THE NUMBER AND VARIETY OF THEM. "All trees for meat," etc. 1. They are numerous. Many Christian agencies cluster about the gospel of Christ. There is abundance of life and energy here. However many may seek for grace from Christ, there is enough for all. 2. They are of various kinds. Thus they are suited to different orders of minds, to different circumstances and needs, and to different good ends. There is a rich variety in the blessings of the gospel, like the variety of nature, in which many kinds and species contribute to the general well-being of the whole. III. THEIR . 1. They are evergreen. Most earthly comforts fade and pass away in course of time. Human good things are subject to shifting seasons. The fickle, changeful, transient character of the comforts of this world should drive us to the everlasting refuge of the Rock of Ages and the never-fading freshness of the trees of life. God’s grace never fails. The blessings that spring from Christianity are independent of the fluctuations of outward life. It is possible to enjoy the green leaf in the garden of the Lord when all around is bare and desolate in wintry death. 2. Their fruit comes continuously. "It shall bring forth new fruit every month." (1) The fruit-season in the kingdom of heaven is all the year round. Here we are often made to distinguish between the time of seed-sowing—which may be one of tears—and that of the joyous harvest. It is not so with the heavenly trees of life. They bear fruit in "the winter of our discontent." There is never a time when we may not seek and find some comfort and satisfaction in Christ. (2) These blessings come again and again as fresh gifts from God: New fruit. We are not to be satisfied with the grace of the past; grace comes anew to God’s people. IV. THE GREAT SERVICE THEY RENDER. 1. They supply food. "The fruit thereof shall be for meat." Thus God nourishes the interior life of his people with heavenly fruit. Excluded from the earthly Eden, they can eat of the better fruit of the unseen and spiritual paradise. Souls live on Christ, the heavenly Manna. His flesh is meat indeed. 2. They give medicine. "And the leaf thereof for medicine." We need spiritual healing as well as feeding—healing from the bite of the serpent sin, from the crushing blow of adversity, from all that makes heart and soul sick. This too is provided in the grace of Christ the "good Physician." Balm of Gilead may fail us, but the Divine Herbalist has decoctions from the leaves of the tree of life that cure all soul ailments. Joseph’s double portion. When the land was divided the tribes did not all share alike. Some had larger territories than others, and the descendants of Joseph had two tribal portions, being divided into two tribes—Ephraim and Manasseh. I. THE OF THE FATHER DESCEND TO THE . Joseph had proved himself the best as well as the greatest of the sons of Jacob. He had returned good for evil to his cruel, murderous brothers, and had been the means of bringing blessing to all his father’s household. He was now blessed in the blessing of his children. There is no better way of rewarding good parents than by prospering their children. We may see God’s favor descending in line from generation to generation of them that fear him. II. JUSTICE IS NOT THE SAME AS . It might seem to be unjust to the rest of the tribes that Joseph’s descendants should be reckoned as two tribes. But it is not always right and fair to give exactly the same to every one. Equal partition may mean great wrong. Justice takes account of merit; some deserve more than others. It takes note of need; some require more than others. It has reference to capacity; some can use more than others. It is not just to reward the faithless as much as the faithful servant, nor to give to the giant as small a meal as to the dwarf, nor to entrust to the man of small mind as much responsibility as to one of large powers. Joseph’s tribes may have deserved, have needed, or have been capable of using, more territory than any of the other tribes. They were more numerous in population. III. THERE IS NO WHERE NO ONE IS WRONGED. Provision was made for the double share of Joseph by giving to one of his tribes the portion that would have fallen to the lot of Levi, who was provided for out of the sacrificial offerings and the sacred cities whose inheritance was the Lord. Thus when it is granted that sacrifices should be made and tithes paid for religious purposes, we may conclude that there was a portion to spare. The ten tribes were not robbed to give to Ephraim or Manasseh, No injustice was done to those laborers of our Lord’s parable who had toiled all day when the eleventh-hour laborers received equal wages; for the former had had full pay, all they had agreed for, and the heavier rate of the payment given to the latter was dependent only on the generosity of the master, who, having satisfied all due claims, had a right to do as he would with his own (Matthew 20:15). Angels have no right to envy God’s grace to men, for angels have their due. We have no right to begrudge to any people whatever favor God may show them. He does not rob us. IV. GOD FOR , AND NOT MERELY FOR . Ephraim and Manasseh, the two tribes of Joseph, were equal in population to the other tribes, if not more numerous. Therefore, the individual members of these two tribes received no more than their brethren in other tribes. Caring for man and not for communities, God was fair in giving most land to the most populous branch of the family of Jacob. His blessings now are for separate souls. V. GREAT TRUSTS BRING GREAT . The man of five talents does his duty in getting five more, while he of two talents does his equally in getting but two more. With double territory the two tribes of Joseph were expected to furnish a proportionately large supply of men for the national defense. Much is expected of those to whom much has been given. Specially privileged Christian people may rest assured that specially important duties have been laid upon them. Ezekiel 47:21 The division of the land. I. THE WAS INTO . The land of Israel was not held in common by the whole people. Certain dues were attached to it, and certain regulations governed the treatment of it by its owners. Thus it was forbidden for any one to make an absolute sale of his estate. On these conditions each family held its own land, like the peasant-proprietors of France and Belgium, God divides our lives out severally. Each must live his own separate life and discharge his individual duty while he receives his personal grace, we are to live in the community and for its benefit, bearing one another’s burdens and so fulfilling the law of Christ, but still each taking his own particular part in the common life of the whole. II. THE WAS CLEAR AND . There were exact confines, and it was a criminal offence for any one to remove his neighbor’s landmark (Deuteronomy 19:14). We ought to have no doubt as to our portion in life. Occasionally we may see a desolate, ruinous house—part of an estate in chancery, the ownership of which is disputed; on the other hand, we hear of claimants to estates who find it difficult to obtain what they urge is their own property. But in the region of personal religion each should see what is his portion and mission for the world. III. THE A PORTION FOR EVERY . It was so carefully made that the most insignificant family should not be overlooked. There should be a share for every one in the produce of our great fruitful earth. Centers of population may be overcrowded, but the earth is not yet full. Folly and sin, tyranny, injustice, and robbery, keep many out of their fights. If all did their duty and had their dues there would be enough for all. This holds good also in the spiritual world. There is room in the kingdom of heaven for all. No one need fear that others will go in first and take the blessing, and so leave him behind too late to get any benefit from the Divine bounty—like the impotent man at the pool of Bethesda (John 5:7). There is a portion in Christ’s redemption for every soul of man. It only remains for all to receive their inheritance, accepting it by faith and entering it with obedience to the Lord who is supreme over the whole. IV. THE WAS BY LOT. This expedient prevented all complaints of supposed injustice. The owner of a bit of bare hillside had no right to envy the fortunate possessor of a rich plot in the valley. But there was more than this object in view in the use of the lot, which was taken as part of the method of Divine government. "The lot is cast into the lap; but the whole disposing thereof is of the Lord" (Proverbs 16:33). The people were thus to feel that God was to determine where each should settle, and to say, "He shall choose our inheritance for us" (Psalms 47:4). We talk of the "lottery of life," but we should remember that Providence obliterates chance. God orders our circumstances, and whether the lines have fallen to us in pleasant places and we have a goodly heritage, or we are left to poverty and hardship, our Father’s choice must be good. Ezekiel 47:22, Ezekiel 47:23 The stranger’s portion. We do wrong to the ancient Jewish Law and to the character of the Jews themselves when we regard a selfish exclusiveness as the marked feature of Old Testament times. A certain separateness was required to keep the people of God from the idolatry and immorality of their heathen neighbors, and none of the privileges of Israel could be enjoyed excepting on condition of entering into the covenant of Israel—the covenant which needed to be accepted and kept by the chosen people themselves in order that they might enjoy their privileges. But the bitter jealousy which was seen in the narrow Judaism of New Testament times is not encouraged by the Law, nor does it seem to have been indulged in by the Old Testament Israelites. It was the revenge of a persecuted sect turned against their powerful oppressors. A freer, happier, more generous spirit prevailed in the earlier Hebrew nation. The people were taught to cultivate national hospitality. Care for the stranger was repeatedly inculcated in their Law. Much more is it incumbent on Christians to manifest a brotherly spirit in welcoming strangers. I. SHOULD RECEIVE A WELCOME FROM PEOPLE. Hospitality is an Eastern habit; it should be a Christian grace. 1. In the church. Care should be taken to make strangers feel at home in our midst. The least aversion to having a stranger sitting by one’s side may cheek the beginning of a new course of life by repelling the seeker after truth from the means of enlightenment. The friendless, the poor, the timid, the penitent, should be received with especial kindness. 2. In the home. Christian people have not sufficiently regarded their Lord’s command to make guests of the poor who can offer no return (Luke 14:13). 3. In the world. A generous Christian spirit should open the heart to receive strangers. The miserably selfish isolation in which some people immure themselves is quite alien to the brotherly spirit of Jesus Christ. II. ARE BY CHRIST INTO THE KINGDOM OF HEAVEN. 1. Gentiles. Assuredly Christianity is not narrower than Judaism, under which even provision was made for a brotherly reception of proselytes. They who were strangers to the covenant of promise are now brought nigh by the blood of Christ. The wild olive branch is grafted in to the fruitful stock (Romans 11:17). Gentiles are freely admitted to the promised blessings of Abraham. 2. Heathen. Strangers to Christendom are invited into the kingdom of Christ. The heathen world is to receive the gospel. From China, from New Guinea, from Central Africa, the strangers press into the privileged kingdom. 3. Sinners. We have not to go to a distant continent to discover strangers to Christ. They may be found in a Christian land—even in a Christian Church! Every man who lives in sin is a stranger to Christ. But all sinners are invited to the Savior. III. MUST BECOME TRUE IN ORDER TO ENJOY THE OF THE KINGDOM OF HEAVEN. The stranger needed to adopt the Law, to be circumcised, and to become a Jew, if he was to have his portion in the land. People who are spiritually strangers now need a circumcision of heart (Deuteronomy 30:6) and a new birth to have the blessings of Christ. All may have the Christian blessedness, but all must first become Christians. There is a portion for every one in Christ’s kingdom; it now only rests with every one to qualify himself for his inheritance by penitence and faith in Jesus Christ. BY J.R. THOMSON Ezekiel 47:1-12 The holy waters. The beauty and even sublimity of this portion of Ezekiel’s prophecies must impress every reader of imagination and taste. Upon the suggestion of the waters of Siloam taking their rise from the temple rock, and the watercourse of the Kedron threading its way among the rocky deserts until it reaches the expanse of the Dead Sea, the poet-prophet describes a river which has its source in the sanctuary of Jehovah, and which broadens and deepens as it flows, until it becomes a stream of vastest blessing, diffusing health and life for the benefit of multitudes of men. Under this similitude Ezekiel pictures the spiritual blessings brought by God, through the channels of his grace and faithfulness, not to Israel alone, but to all mankind. I. THE SOURCE OF THE HOLY WATERS. AS the rain comes down from heaven, filters in the soil, and wells up a living spring, so the blessings of the gospel have their fountain in the very mind and heart of God himself. But, as conveyed to men, they have a well-spring human and earthly. The student of human history, who looks beneath the surface of things, and seeks to understand the growth of thought and of morals, turns his attention to the Hebrew people, wondering that from them, as from a well-head of ethical and religious life, should flow blessings so priceless for the enrichment of humanity. Yet so it is; the temple at Jerusalem is the symbol of a Divine revelation. The justest and noblest ideas which have entered into the intellectual and spiritual life of man have very largely issued from Moses and the Hebrew prophets. How far Ezekiel entered into this truth may not be certain; yet since he was a cosmopolite, in relation with Babylon, Egypt, and Tyre, and knew well the mental and moral state of the nations of antiquity, it seems reasonable to believe that he had enough of the critical spirit to compare the debt of the world to the Hebrews as compared with the people that figure so vastly in secular history. He was certainly right in tracing to Israelitish sources the waters of life, fruitfulness, and healing which were to bring blessing to mankind. II. THE AND OF THE HOLY WATERS. It is here that Ezekiel passes from history to prophecy. Possessed by the Spirit of God, he was able to look into the future and behold the wonder yet to be. It is, indeed, marvelous that, in a period of national depression, when national extinction seemed to human foresight to be imminent, the prophet of the exile should have had so clear a perception of the reality of things, and so clear a foresight of the spiritual future of the world, which must in his apprehension have appeared bound up with the continuity of the history and religious life of Israel. The river, like the temple from which it proceeded, was the emblem of what was greater than itself. Christian commentators have taken pleasure in tracing Correspondences between the gradual increase of the stream and the growth of true and spiritual religion. Beginning with Judaism, the stream of truth and blessing widened and deepened into Christianity; and Christianity itself, commencing its course in the besom of Israel, soon came to include in its ever-widening flood, its ever-deepening volume of blessing, all the nations comprehended in the dominion of Rome. And following centuries have witnessed the constant broadening of the life-giving and beneficent stream, so that none can place a limit to the area which shall be fertilized and refreshed by the waters that first flowed from the courts of the temple at Jerusalem. III. THE OF THE HOLY WATERS. Among the results of the presence of the waters of life may be observed the following. 1. Healing. The salt and bituminous waters of the Dead Sea are represented as being healed and restored to sweetness by this inflow of the sweet and wholesome waters issuing from the sanctuary. By this may be understood the power of pure and supernatural religion to heal the corruptions of sinful society. Certainly, as a matter of fact, not a little has been done in this direction in the course of the centuries, as the Church has taken possession, first of the Roman empire, and then of the nations of the North, and as, in these latter days, it has, with missionary zeal, penetrated the foulness of the remotest heathenism. 2. Life. And this in two several directions. The prophet saw very many trees on the banks of the river, and a very great multitude of fish in its translucent waters. Life, both vegetable and animal, life of every kind and order, is the result of the stream’s full and beneficent flow. Corresponding with this is the spiritual life which results from the benign and wholesome influence of true Christianity. The Lord Jesus came that men might have life, and that they might have it more abundantly. Life of the spirit, the very life of God himself—such is the issue of the Divine interposition and provision. 3. Fruitfulness and abundance. The fishers spread their nets and draw up from the waters a great supply of fish; the husbandmen go forth into the gardens and vineyards by the river-side and gather great crops of fruit. The river of the water of life, like the streams of Damascus creating a green oasis in the Syrian desert, brings fertility, a wealth of blossom and of fruit, wherever it flows. Righteousness and holiness, patience and peace, devotion and hope,—such are the harvest for which the world is indebted to the sweet waters of the Divine sanctuary.—T. The tree of life. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ The closing chapter of the prophet’s temple-vision treats more particularly of the distribution of the land among the several tribes (Ezekiel 48:1-29), and concludes with a statement concerning the gates, dimensions, and name of the city (Ezekiel 48:30-35). Ezekiel 48:1-29 The distribution of the land among the several tribes. First, the portions north of the terumah (Ezekiel 48:1-7); secondly, the terumah (Ezekiel 48:8-22), embracing the portions of the priests and Levites (Ezekiel 48:8-14), with the portions for the city (Ezekiel 48:15-20) and the prince (Ezekiel 48:21, Ezekiel 48:22); and thirdly, the portions south of the city (Ezekiel 48:23-30). Ezekiel 48:1-7 The portions north of the terumah. These should be seven, lie in parallel strips from the Mediterranean to the east border, and be allocated to the tribes of Dan, Asher, Naphtali, Manasseh, Ephraim, Reuben, and. Judah. The divergences between this and the earlier division under Joshua (14-19.) are apparent. (1) In that Reuben, Gad, and the half-tribe of Manasseh received portions on the east of Jordan; in this no tribe obtains a lot outside of the boundary of the Holy Land. (2) In that the allocation commenced in the south with Judah; in this it begins in the north with Dan (for the reason, see Exposition). (3) In that the most northern portions, those of Asher and Naphtali, started from a point a little above Tyre; in this the most northern portion, that of Dan, proceeds from the entering in or the south border of Hamath, some fifty or sixty miles north of Damascus. (4) In that the portions were scarcely ever parallel; in this they always are. (5) In that the portions of Judah and Reuben lay south, and that of Dan west of Jerusalem; in this all three are situated north of the city. Ezekiel 48:1, Ezekiel 48:2 The names of the tribes. The tribe of Levi Being excepted, the number twelve should in the future as in the past division of the holy soil be preserved by assigning to Joseph portions (Ezekiel 47:13), one for Ephraim and one for Manasseh. From the north end. On the former occasion the allotment had begun in the south of the land and proceeded northwards; on this it should commence in the north and move regularly southward. The alteration is sufficiently explained by remembering that, after the conquest, the people were viewed as having come from the south, whereas at the restoration they should appear as entering in from the north. To the coast of (better, beside) the way of Hethlon, as one goeth to (literally, to the entering in of) Hamath, Hazar-enan, the border of Damascus. This was the north boundary of the land from west to east, as already defined (Ezekiel 47:16,Ezekiel 47:17); and with this line the portion of Dan should begin. The portion should then, as to situation, be one lying northwards, to the coast of (or rather, beside) Hamath. That is to say, beginning with the border of Hamath, it should extend southwards. For these are his sides, east and west should be, And there shall be to him sides east, west, meaning "the tract between both eastern and western boundaries," rather than as Hitzig translates, "And there shall be to him the east side of the sea," signifying that his territory should embrace the land east of the Mediterranean;" or as Hengstenberg renders, And they shall be to him the east side the sea," equal to "the tract in question should have the sea for its east border." Then, as this applies equally to all the tribe-portions, Hengstenberg regards "to him" (לוֹ) as pointing to "the whole of the tribes combined into an ideal unity," but expositors generally agree that "to him" should be referred to Dan, whom the prophet had in mind and was about to mention. A portion for Dan should be Dan one "portion," חֶבֶל (Ezekiel 47:13), rather than "tribe," שֵׁבֶט, as Smend proposes. To take אֶחָד as alluding to the enumeration of the tribes is indeed countenanced by Ezekiel’s mode of numbering the gates (verses 30-35); but Ezekiel’s style in verses 30-35 will be preserved here also if חֶבֶל precede "Judah," thus: "the portion of Danone." "The presupposition that one tribe should receive exactly as much as another led to the individual tribe’s portion being considered as a monas" (Kliefoth). In the first division of the land, Dan’s portion was small, and situated west of the territories of Ephraim and Benjamin. Ezekiel 48:3-7 After Dan, Asher, Naphtali, Manasseh (the whole tribe) Ephraim, Reuben, and Judah should receive portions, each the size of Dan’s, and, like his, stretching from the east side to the west, each joining on to the border of its predecessor, and the seven portions together occupying the whole space between the north boundary of the land and the portion of the Levites. Among the differences distinguishing this from the division made by Joshua, these may be noticed: (1) Reuben and Manasseh are brought from the east of Jordan to the west, and Reuben inserted between Judah and Ephraim. (2) In order to make room for these, Zebulon, Ephraim, and Benjamin are displaced, and located south of the city. (3) Dan heads the list, instead of fetching up the rear as on the last occasion. (4) Ephraim loses her former position next to Judah. Ezekiel 48:8-22 The terumah, or priests’ portion (Ezekiel 48:8-12), with the portions for the Levites (Ezekiel 48:13, Ezekiel 48:14), for the city (Ezekiel 48:15-20), and for the prince (Ezekiel 48:1, Ezekiel 48:22). Ezekiel 48:8 The terumah, already referred to (Ezekiel 45:1-5), is here more minutely described. (1) In situation, it should be by the border of Judah, i.e. contiguous to Judah’s territory on the south. Hence it should embrace all the above specified portions. (2) In breadth, from north to south, it should be twenty-five thousand reeds, this being undoubtedly the word to be supplied. (3) In length, it should be as one of the other parts, extending from the east to the west side of the land. (4) In relation to the sanctuary, this should be in the midst of it, not necessarily in the exact geographical center of the whole terumah in the larger sense, but generally in a central position. Ezekiel 48:9-12 refer to the priests’ portion proper, setting forth (1) its dimensions, 25,000 reeds along the north and south boundaries from east to west, and 10,000 reeds from north to south along the east and west sides, so that it should form an oblong or rectangle of 25,000 x 10,000 reeds—548 square (geographical) miles; (2) its relation to the sanctuary, which should stand in its midst, in this case should occupy the exact geographical center; (3) its destination, viz. for the priests that are sanctified of the sons of Zadok—better than "that which is sanctified is for the priests," as Ewald and Hitzig propose; (4) its character, most holy; and (5) its petition, by the border of the Levites, i.e. with the Levites’ portion adjoining it, but whether on the north or the south is not stated, and cannot yet be determined (see on Ezekiel 48:22). Ezekiel 48:13, Ezekiel 48:14 The Levites’ portion is next described by its situation, as lying over against—לְעֻמַּת, "at or near," answerable to (Revised Version), parallel with (Keil)—the border of the priests; by its dimensions, as twenty-five thousand reeds in length, from east to west, and ten thousand reeds in breadth, or from north to south, i.e. it should be as large as the priests’ portion—in point of fact larger, since the space necessary for the sanctuary required to be deducted from the former; by its tenure, which was such that the Levites could neither sell, exchange, nor alienate it, any more than under the Law the Levites could sell the field of the suburbs or pasture-lands of their cities (Leviticus 25:34); and by its character, which, as consisting of the firstfruits of the land, i.e. of the first portion of the land heaved up or presented in offering (see Ezekiel 45:1), was holy unto the Lord (cf. Ezekiel 44:30). The changes in the text made by the LXX. and favored by Hitzig and Smend—"to the Levites" instead of "the Levites" (Ezekiel 48:13), and "twenty" instead of "ten thousand" (Ezekiel 48:13)—are unnecessary. Ezekiel 48:15-19 .—In the same way the portion for the city receives detailed exposition. Ezekiel 48:15 gives four particulars. (1) The city portion should consist of the five thousand reeds’ breadth of the entire terumah remaining after the deduction of the priests’ and Levites’ portions. (2) It should lie over against (עַל־פְּנֵי); in front of, and therefore parallel with, the five and twenty thousand cubit-lengths of which these were composed. (3) In character it should be a profane place, i.e. a place devoted to common use as opposed to consecrated ground (comp. Le Ezekiel 10:10) and designed for the city, i.e. for dwelling, and for suburbs, i.e. for the erection of houses, and for an open space or precinct (מִגְרָשׁ) around the city, similar to that around the sanctuary (see Ezekiel 45:2). Among the Romans "a space of ground was left free from buildings, both within and without the walls, which was called pomaerium, and was likewise held sacred". (4) The city should stand in the midst thereof, as the sanctuary in the midst of the priests’ portion (verse 10). Ezekiel 48:16 The dimensions of the city should be four thousand five hundred reeds on the four sides; in other words, it should form a square (comp. Le Ezekiel 21:16). The חמשׁ, left unpunctuated by the Massorites, and marked as "written but not to be read," should be omitted as an error. Ezekiel 48:18, Ezekiel 48:19 The remaining portions of the terumah should be two strips of land, each 10,000 x 5000 reeds, one on each side of the city, the increase or produce of which should be for food unto them that serve the city. By "them that serve the city" Hitzig and Smend understand its ordinary inhabitants, since a district may be said to be cultivated through simple residence upon it (compare colere locum). Havernick, after Gesenius, thinks of the workmen who should be employed in building the city, against which may be urged that the city is supposed to be already built. Hengstenberg, with whom Plumptre seems disposed to agree, can only see in the city servers "a militia who take the city in the midst." Keil and Kliefoth find them in the laboring classes, who should not in this future state, as so often in ordinary states among men, be destitute of a possession in land, but should receive an allotment for their maintenance. But an obvious objection to this view is that it hands over the city land exclusively to the laboring classes, forgetting that the "other" classes require support as well as they. Probably the best interpretation is to regard עֹבְדֵי הָעִיר, "them that serve the city," as standing in antithesis to the other two classes already mentioned—the Levites, whose office should be to serve the tabernacle (see Numbers 4:24, Numbers 4:26; Numbers 18:6, in which עָבַד is employed to denote the service of the Levites); and the priests, whose special function should be to serve the altar (see Numbers 18:7, in which, again, the same verb is used). Thus regarded, "they that serve the city" will mean all engaged in secular pursuits in the city, which approximates to the view of Hitzig; and the prophet’s language will signify that all such should derive their sustenance from the city lands, i.e. should either have direct access to these lands to cultivate them for themselves, or should obtain a share in the produce of these lands for other services rendered to the city. With this accords the further statement that those who served the city should serve it out of all the tribes of Israel; i.e. its inhabitants should not, as formerly, be drawn chiefly from the tribes of Judah and Benjamin, but contain representatives from all the tribes of Israel (comp. Ezekiel 45:6). Ezekiel 48:20 All the oblation, the whole terumah, must in this verse include the three portions already marked out for the priests, the Levites, and the city. Added together, they should form a square of five and twenty thousand reeds. Hence it is added in the second clause, Ye shall offer the holy oblation four square, with the possession of the city. Hitzig, Kliefoth, and Keil translate, "To a fourth part shall ye lift off the holy terumah for a possession of the city," as if the sense were that the area of the city possession should be a fourth part of the area of the whole tern-mall. That 5000 of breadth is a fourth part of 20,000 of breadth may be admitted; but that the city portion was not in area a fourth of the other two, a little arithmetic will show—the area of the whole terumah being 25,000 x 25,000 reeds = 625,000,000 square reeds, and that of the city possession being 5000 x 25,000 reeds = 125,000,000 square reeds. Hence the Authorized and Revised Versions are probably correct in taking רְבִיעִית, "a fourth part (see Exodus 29:40), as equivalent to רָבוּעַ (Ezekiel 43:16), τετράγωνον (LXX.). Ezekiel 48:21, Ezekiel 48:22 The prince’s portion should take up the residue of the original oblation, or terumah (see Ezekiel 48:8), from which had been withdrawn the aforesaid square containing the portions of the Levites, the priests, and the city. This residue should consist of two strips of land, situated one on each side of the holy oblation (here, of the priests and Levites) and of the possession of the city, and running along the whole length of the five and twenty thousand of the oblation (here the three portions composing the square), and extending eastward to the Jordan and westward to the Mediterranean. The last two clauses of Eze 48:21, which should read, And the holy oblation and the sanctuary of the house shall be in the midst of it, implies that the two parts of the prince’s portion, the eastern and the western, should be equal. Ezekiel 48:22 teaches that the whole intermediate territory between the border of Judah (in the north of the terumah) and the border of Benjamin (in the south of the terumah), from the possession of the Levites (the north portion of the terumah) and from (equivalent to "to") the possession of the city (the southern portion of the terumah), should belong to the prince. The mention of the possession of the Levites and the possession of the city as the extreme portions of the terumah, appears to indicate $hat the priests’ portion lay between. Ewald translates as if the prophet meant to say the sanctuary should lie between the possession of the Levites and the possession of the city (in the first place), and between the two parts of the prince’s land (in the second place), and yet again between the border of Judah and the border of Benjamin (in the third place): but to read thus the text must be changed. Ezekiel 48:23-29 As for the rest of the tribes, these should follow on the south of the city portion, in parallel tracts, from east to west—Benjamin: Simeon, Issachar, Zebulun, Gad—till the southern boundary of the land should be reached, which boundary is again defined as in Ezekiel 47:19. Each tribe should receive, as those north of the terumah, one portion. The exact extent of this equal portion, though not stated, may be calculated— Latitude of entrance to Hamath—34° 20’ Latitude of Kadesh (say)—30° 30’ Difference—3° 50’ 60 x 3 5/6—230 geographical miles. But the whole breadth of the terumah was 25,000 reeds = 37 geographical miles. Hence 230—37 = 193 miles, which, divided by 12, gives 16 miles of breadth (from north to south) for each portion. The precise length from east to west is more difficult to estimate, in consequence of the varying widths of the land. Accepting this, however, as 55 miles at Jerusalem, the breadth of the prince’s portion from east to west would be only 2½ miles on each side of the terumah; which, multiplied by 50 miles from north to south, would yield an area of 125 square miles on each side, or of 250 square miles in all. The disposition of the southern tribes differs from that made under the earlier division of the land—Simeon alone lying where he had been formerly placed, in the south quarter, Issachar and Zebulun being fetched from the north, Benjamin from the middle, and Gad from the west to keep him company. Upon the whole, the new arrangement has several marked peculiarities which distinguish it from the old. While agreeing with the old in this, that the three tribes, Dan, Asher, and Naphtali retain their original places in the north, and the temple is not deprived of its central position between Judah and Benjamin, it differs from the old in placing the three northern tribes side by side from west to east, but after one another from north to south, and exchanges the positions of Benjamin and Judah, transferring the former to the south and the latter to the north of the temple and the city. Then, while under the old neither priests, Levites, nor prince had a portion, all three obtain one in this. And, finally, while under the old no regard was had to the temple, in the new this forms the central point of the whole. Ezekiel 48:30-35 The closing paragraph is devoted to a statement of the gates, dimensions, and name of the city. Ezekiel 48:30 The goings out of the city. These were not, as Hitzig, Gesenius, Ewald, Schroder, and Currey have supposed, the city exits, or gates, which are afterwards referred to, but, as Kliefoth, Keil, Hengstenberg, and Smend suggest, the extensions or boundary-lines of the city, in other words, the city walls in which the gates should be placed, and which are measured before the gates are specified. The north wall, with which the rest should correspond, should be four thousand and five hundred measures; literally, five hundred and four thousand (not cubits, as Ewald states, but reeds) by measure. Ezekiel 48:31-34 The gates of the city. These should be twelve in number, three on each side, and named after the twelve tribes (comp. Revelation 21:12). The gates leading northward should be those of Reuben, Judah, and Levi, all children of Leah (Genesis 29:32, Genesis 29:35), as Keil observes, "the firstborn in age, the firstborn by virtue of the patriarchal blessing, and the one chosen by Jehovah for his own service in the place of the firstborn." The same three occupy the first three places and in the same order in the blessing of Moses (Deuteronomy 33:6-8). Towards the east should lead the gates of Joseph, Benjamin, and Dan, the first and second sons of Rachel, and the third a son of Rachel’s handmaid (Genesis 30:6, Genesis 30:24; Genesis 35:18). In the blessing of Moses Benjamin precedes Joseph (Deuteronomy 33:12, Deuteronomy 33:13). The south gates receive the names of Simeon, Issachar, and Zebulun, again all sons of Leah. The west gates are those of Gad, Asher, and Naphtali, that is, two sons of Leah’s handmaid and one of Rachel’s. It is observable that in the naming of the gates Levi resumes his place among the tribes, which necessitates the substitution of Joseph the original tribe-father instead of Ephraim anti Manasseh his two sons. (On the phrase, one gate of Judah, literally, the gate of Judah one, see on verse 1.) Ezekiel 48:35 The entire circuit of the city should, according to the above measurement of the walls, be eighteen thousand reeds, i.e. 18,000 x 6 (cubits) x 1.5 (feet) = 162,000 feet = 30 miles. Josephus (’Wars,’ 5.4. 3) reckoned the circuit of Jerusalem in his day to be thirty-three stadia, or four miles. The name of the city from that day should be, The Lord is there. It is debated whether "from that day" (מִיוֹם) should be connected with the preceding or the succeeding words, and likewise whether שָׁמָּה should be translated" there" or "thither." The Authorized and Revised Versions, Ewald, Havernick, Hengstenberg, Schroder, and Smend agree that מִיוֹם belongs to the antecedent clause, but differ as to whether it should be understood as equivalent to "from this time forth," i.e. for all time to come (Ewald), or "from henceforth," i.e. from that clay on, i.e. from the day of the city’s building (Hengstenberg), which seems the most natural interpretation. Kliefoth and Keil prefer to conjoin "from that day" with the clause following, and expound the prophet’s statement as saying that the city’s name should be, "Henceforward Jehovah is there, or thither." Ewald, Hitzig, Keil, and Smend, with the two English Versions, decide for "there," Havernick, Hengstenberg, Kliefoth, and Schroder for "thither," as the sense of שָׁמָּה. That "thither" is the ordinary import of שָׁמָּה is undoubted; but that by Ezekiel. (see Ezekiel 23:3; Ezekiel 33:29, Ezekiel 33:30) and others (Jeremiah 18:2; Psalms 122:5; 2 Kings 23:8) it is used as "there" is also correct (see Gesenius, ’Lexicon,’ sub rose). Happily, whichever rendering be adopted, the difference in significance is not material. If "there," the sense is that Jehovah will henceforth reside in the city; if "thither," that he will henceforth direct his regards towards the city. To object against the former view that Jehovah was in the future to reside in the temple rather than in the city is hypercritical, since, if Jehovah should make the temple his peculiar habitation, it would be for the sake of the city; if the latter view be taken, Kliefoth’s explanation must be set aside that" from this day on Jehovah would direct himself towards the city; that the city and all concerning it may come to pass." As Keil observes, the name Jehovah Shammah was not to be given to the city before but after it was built (comp. Isaiah 60:14). NOTE On the significance of the temple-vision. The substance of what has been ascertained in the foregoing Exposition may thus be set forth. 1. According to the vision shown to the prophet, on returning to take possession of their Own land in accordance with promises previously given (Ezekiel 34:13; Ezekiel 36:24: Ezekiel 37:12, Ezekiel 37:21, Ezekiel 37:25), the tribes of restored and reunited Israel should first separate from the soil a holy heave, or terumah, as a portion for Jehovah (Ezekiel 45:1-8). This terumah they should divide into three parallel tracts: assigning that on the north, two-fifths of the whole, to the Levites for chambers anti for lands; that in the middle, also two-fifths of the whole, to the priests, for the sanctuary, which should occupy its center, and for houses in which they might reside; and that in the south, one-fifth of the whole, for the city, which also should stand in its middle, for dwellings and for suburbs (Ezekiel 48:15). Two strips of equal area on either side of the terumah, one extending westward to the Mediterranean and another eastward to the Jordan, should be handed over as a portion for the prince, out of which he should provide burnt, meat, and drink offerings in the feasts, new moans, sabbaths, and other solemnities of the house of Israel (Ezekiel 45:17). The remainder of the laud they should partition among themselves, allotting to each tribe an equal portion, which should extend from east to west across the entire breadth of the territory between the river and the sea, and be parallel to the holy oblation, but locating seven tribes north and five south of the terumah. 2. On returning to their own land, they should find that Jehovah had again, according to premise, established amongst them his sanctuary (Ezekiel 37:26, Ezekiel 37:27), a description of which the prophet gives. It is noticeable that no indication is furnished by the prophet that the people should erect an edifice after the pattern and according to the measurements of the house shown, but simply a statement made that such should be the sanctuary in which they should Worship. 3. On finding themselves once more in possession of the land which had been given to their fathers, and of a sanctuary prepared for them by Jehovah, the people of Israel should thenceforward serve him in accord-ante with the ordinances prescribed in the new Torah (Ezekiel 44-46.); should appear before him in the yearly feasts of the Passover and Tabernacles, in the monthly feasts of the new moon, in the weekly feasts of the sabbath, and in the daily ritual of sacrifice; should devolve upon the Zadokite (i.e. upon faithful) priests the duty of ministering at the altar, upon the Levites, to which rank the apostate (or unfaithful) priests of the monarchy should be reduced, that of attending to the sanctuary, or of serving the priests; and upon the prince that of providing the requisite sacrificial victims for the public festivals; the people for this purpose paying him the sixtieth part of their corn, the hundredth part of their oil, and the two-hundredth head of their flocks annually as a heave offering. 4. When Israel, thus revived and regenerated, restored and reunited, should serve Jehovah with a pure cultus, faithfully per. forming his commandments and walking in his ways, there should flow from the temple, as the habitation of Jehovah and the central institution of the land, down to the Jordan valley and into the Dead Sea, a miraculously increasing river, which should clothe the banks along its course with never-fading beauty and never-failing fertility, and on reaching the sea should render its waters salubrious, so that living creatures and fishes of every kind should swarm therein. The question, therefore, which remains is—What significance should be attached to this temple-vision? The answer will de-pond on whether the principle of interpretation applied to it is literal or metaphorical, historical or typical, actual or symbolical. Round these two methods of interpretation the different views that have been entertained of this temple-vision may with sufficient accuracy be grouped. I. VIEWS WHICH GROUND ON A MORE OR LESS LITERAL OF THE VISION. The only point which all the views in this class have in common is that they regard Ezekiel as having furnished the sketch of a new constitution for Israel, civil as well as, but chiefly, religious, to be actually put in force at some time in the future, either immediately subsequent to the exile or afterwards, by the erection of a temple, the institution of a worship and a division of the land in accordance with the specifications furnished by Ezekiel. 1. That the "temple-vision" was designed, in whole or in part, to provide a new constitution for the exiles who should return from Babylon when the seventy years of captivity had run their course, is a view which has always commanded support. (1) It was favored by Villalpandus, who saw in Ezekiel’s "house" only a reminiscence of the Solomonic temple which the prophet, having conjured up before his imagination, placed on paper that it might serve as a model for the future shrine which the home-returning Israelites should erect; but inns-much as Ezekiel’s "house," while exhibiting not a few correspondences with Solomon’s temple, at the same time discovered too many differences from that edifice to admit of being regarded as its exact transcript, critics soon perceived that the explanation of Villalpandus would require to be modified. (2) Accordingly, Grotius substituted for the temple as first constructed by Solomon, the same edifice as it existed in Nebuchadnezzar’s time immediately before the destruction of Jerusalem. This, that scholar thought, would account for the variations from Solomon’s temple which were perceptible in Ezekiel’s "house;" but, as Kliefoth properly observes, while changes must undoubtedly have passed upon the temple (both upon the building and in its ritual) between the dates of its erection and of its demolition, these were little likely to be of such a character as to render it the harmonious and symmetrical structure it appears in Ezekiel’s vision. (3) A third suggestion was then advanced by Eichhorn, Dathe, and Herder, and adopted by Hitzig, that Ezekiel’s temple was not so much modeled after Solomon’s as freely imagined and presented to the exiles as an ideal sketch of the new religious and civil order which should be established in Palestine after the return item captivity; while to the objection that no such order was established by the Jews who came back from Babylon, it was replied that that was not the fault of Ezekiel, but of the people, and no detraction from the splendor of the ideal which had been held up before them, but only an indication of their inability to convert that ideal into reality. This view, however, besides being open to the objections to be afterwards urged against it in common with others, has this difficulty of its own to contend with, that in introducing the subjective element of fancy as the primal source of the "vision," it directly conflicts with the prophet’s statement that the vision was expressly shown him by supernatural agency. (4) Closely allied to the preceding views, and in fact combining them, are those of Ewald, Kuenen, Wellhausen, Smend, Robertson Smith, Canon Driver, and their followers in Germany and in England. "Ezekiel may for a long time," writes Ewald, "have pondered with burning desire and lively recollection on the institutions of the fallen temple and kingdom: what appeared to him great and glorious therein may have deeply engraven itself upon his heart as the model of a future restoration; with such historical memories he may have compared the Messianic expectations and demands in detail, and thus in spirit have projected for himself the most vivid pictures of the best constitution and arrangement of the details at the hoped-for restoration of the kingdom." Kuenen (’The Religion of Israel,’ 2.114) calls the passage now alluded to "a complete plan for the organization of the new Israel." Wellhausen speaks of the whole "vision" as "a program for the future restoration of the theocracy." Smend styles Ezekiel "a lawgiver, who outlines a complete life-ordinance for the Israel of the future." Robertson Smith characterizes his Torah as "a sketch of ritual for the period of restoration." Canon Driver says that Ezekiel 40-48, give "the constitution of the restored theocracy," but adds that, "though the details are realistically conceived, it is evident that there is an ideal element in Ezekiel’s representations which in many respects it was found impossible to put into practice." Thus, while presenting different shades of opinion, the interpreters and critics just mentioned, from Villalpandus downwards, are unanimous in regarding the "vision" as having been at once a temple plan, a cultus Torah, and a land act for the post-exilic age; but against this understanding of the "vision," in the judgment of such scholars and expositors as Havernick, Fairbairn, Keil, Kliefoth, Wright, and Plumptre, the objections that may be urged are too numerous to admit of the belief that Ezekiel had any such intention as it supposes, viz. an intention to prepare beforehand a new constitution for the restoration era, which he believed to be at hand. These objections are the following:— (1) If Ezekiel actually did intend to leave behind him a program for the coming age, a constitution for the new theocracy which he foresaw should arise, it is, to say the least, remarkable that no suspicion of this appears to have crossed the minds of any of the post-exilic leaders, such as Zerubbabel, Joshua, Ezra, or Nehemiah, all of whom, besides, lived so close to Ezekiel’s time that they must have been aware of it had any such intention existed. (2) Nor is it simply that the post-exilic leaders gave no indication that they regarded it as binding on them to carry out the wishes of Ezekiel as these were set forth in this temple-vision; but in proceeding with their work of restoration, in the reconstruction of the temple, in the reorganization of the worship, and in the redistribution of the land, they went back to the state and condition of things which had existed in pre-exilic times, building their new temple on the exact foundations of the old (Ezra 3:8-13), fashioning their worship in accordance with the prescriptions of the Levitical (or so-called priest-) code, and dividing their territory, if net after the land act of Moses, still less after that of Ezekiel. (3) Add to this that, had the post-exilic leaders been desirous of following the directions of the "vision," they would have found it in many points quite impracticable. Not to speak, at least in this connection (see below), about the "very high mountain" or the "temple-river," which one scarcely sees how they could have improvised, it may be asked how they could have laid out on the summit of Moriah the precincts of the temple, which were 500 reeds square, or a compass of over three miles and a half; or measured off the terumah, which enclosed an area of 2500 square miles or nearly twice as large as the whole of Judaea; or divided the territory (which they did not possess) from the entrance of Hamath to the river of Egypt? Assuredly, if Ezekiel’s plan was thus one which could not have been carried cut, even had he meant it, Ezekiel may be credited with having had sufficient sense not to mean it. (4) Then on the literal hypothesis, what is to be made of the "very high mountain" on which the temple was seen to rest, and of the river that increased without receiving any tributaries along its course; and of the sea, whose waters were rendered salubrious and made to teem with fish by the flowing into them of the temple-stream? A hill whose maximum elevation above the sea was not more than 2528 feet could hardly have been represented as a "very high mountain;" a water-canal or spring could scarcely have been made to do duty for a freely flowing river; while a visit to the Dead Sea will convince the most skeptical that its waters are today as unwholesome and fatal to life, both vegetable and animal, as they ever were. Considerations such as these are sufficient to indicate that the prophet never intended his language to be taken literally, or his "house" to be regarded as a new temple, his Torah as a new ritual, and his territorial distribution scheme as a new land act for the returned exiles. (5) If more be needed to demonstrate that the prophet, in writing down these temple-measurements, sacrificial ordinances, and land arrangements, was not drafting a new constitution, for post-exilic Israel, it may be found in this, that he removed the temple so completely beyond the precincts of the city. Whatever significance may have lain in that as a symbol (to be considered in the sequel), it is obvious that no Jewish patriot could have been expected to acquiesce in such an arrangement (already it has been seen that they did not), on the supposition that it was meant to be actually put in force; and hence it may be almost pronounced certain that, whatever notions may have lurked in the prophet’s mind regarding it, he never seriously proposed it as a model to be copied by the builders of the post-exilic age. 2. A second view deserving mention, if less extended, is that of those who, while finding in the temple-vision a new constitution for restored and reunited Israel, and while conceding that in some small measure or degree it may have been put in force subsequent to the exile, nevertheless anticipate the coming of a golden age, when it will receive an exact and complete fulfillment, when the soil of Palestine will be divided, the temple erected at Jerusalem, and the worship of Jehovah established therein precisely as here outlined by Ezekiel. (1) It is not difficult to understand how this idea should from the first have been favored by Jewish interpreters, who still expected Messiah, and believed that when he came he would not only replace the Jewish people in their own land, but set up the precise civil and religious arrangements that are here sketched. (2) But besides these, not a few Christian millenarians have embraced this interpretation, holding, as they do, not only that Jesus is the Messiah, but that in connection with and prior to his second coming—which they consider will introduce the thousand years’ reign of the risen saints upon the earth—all the details of this vision will be carried out: the Jews, who shall then have become converted to Christianity, will return to their own land, which they will divide amongst themselves as here represented, erect a temple after the specifications here laid down, and institute a worship in accordance with the Torah here enjoined. Of this view a representative may be found in M. Baumgarten, who thinks that the points of contact between Ezekiel’s temple and Solomon’s are too numerous and close for one to resolve the whole picture into symbol and allegory, and who asks how, when Israel has returned to her God, she ought to give expression to her faith and obedience, if not in the forms and ordinances which Jehovah has given to them—these forms and ordinances being those embodied in Ezekiel’s temple-vision (see Herzog’s ’Real-Encyclopadie,’ art. "Ezechiel"). But against this view, whether in its Jewish or Christian form, which expects a future glorification of the land, people, and religion of Israel, serious and insurmountable difficulties press. (1) The objections already mentioned as declaring against the former view of a program for the pest-exilic ago speak with equal force against this, which simply transfers the building of the temple, the institution of the ritual, and the dividing of the land to a future Messianic age, either with the Jews, that of a first, or with the millenarians, that of a second, coming. It is true the advocates of this theory experience no difficulty in dealing with any of the unusual phenomena which ordinarily hamper the literal interpretation, such as the rapidly increasing river, the sweetening of the waters of the Dead Sea, and the exceeding high mountain, because they anticipate such a glorification of Palestine in the Messianic, or millennial, era as will not only admit of all these things being, but show them actually to be, realized. The passages of Scripture, however, which are supposed to promise the future external glorification of Canaan are, neither in the Old Testament (Isaiah 2:2-4; Isaiah 4:2-6; Isaiah 9:1-6; Isaiah 11:12; Jeremiah 31:31 -44; Jeremiah 33:15; Amos 9:8-15; Zechariah 14:8; Joel 4:18; Micah 7:9-13) nor in the New (Romans 11:15; Acts 3:19-21; Revelation 7:1-8; Revelation 14:1-5; Revelation 22:1, Revelation 22:2), so clear and decisive that their literal interpretation cannot be disputed, as in reality it is, to the extent even of denial, by the majority of Bible students; and accordingly, to claim these as substantiating the proposition that Canaan is ultimately to undergo such a transformation as to render the realization of Ezekiel’s vision possible, is simply to beg the question at issue. (2) In addition to this, the view undergoing examination is exposed to all those difficulties which tell against the millenarian doctrine in general, and this in particular, that the Jews will yet as a nation return to their own land. Were they to do so, it would not infallibly follow that they would re-erect a temple, worship Jehovah, and divide up the soil as here directed; but it is certain they would do neither of these things if they never did return; and that they never will return (as a nation) to occupy Palestine may at least be regarded as the more probable alternative of the two. Unless resort is to be had to miracle, it is not easy to discern how, after the Jews have renounced their unbelief and become Christian, they are to be prevented from intermingling with Christians and so losing one of their national characteristics, or how the tribal divisions which have for centuries been lost are again to be recovered, or how the land is to be rendered capable of sustaining them. Nor can one detect a sufficient reason for restoring the national existence of Israel in the closing years of the Christian dispensation, if not for the purpose of reintroducing the special worship of Judaism; and this, it should now be emphasized, occasions the greatest of all difficulties that impinge against the theory under review. For— (3) If Israel as a nation is, in some golden era or millennial period towards the close of time, to return to her old land, re-erect her old temple, and reinstitute her old worship, what shall then (or even now) be said of the truthfulness of those passages of Scripture which teach that the Levitical system of tabernacle (or temple) and altar, of priest and sacrifice, of type and symbol, of external commandment and visible ceremonial, was from the first provisional in its nature, intended to serve as a shadow of good things to come, and designed to be set aside for ever when the higher and more spiritual system of the gospel had been inaugurated by the incarnation, death, resurrection, and ascension of the Messiah (see Hebrews 5-10.; and comp. John 4:21-24; Colossians 2:17; Galatians 3:23-25)? The simple suggestion that in the glorious millennial era, when Christianity as a system of religion will be near the culmination of its triumphed progress through the centuries, the Church of God, either in whole or in part, should return to the beggarly elements of Judaism, and set up the worship of God by means of bloody offerings and all the paraphernalia of altars and priests, is too ridiculous to be entertained for a moment by any one who has attained to a proper conception of the spiritual nature of that religion which mankind eighteen centuries ago received from Jesus Christ. "The whole teaching of the New Testament," writes Plumptre (unpublished manuscript notes)," and especially of the Epistle to the Hebrews, is opposed to the thought that the revival of a local sanctuary at Jerusalem, sacred above all other sanctuaries, the object of devout pilgrimages from all quarters of the world, with the perpetuation of annual sacrifices offered by the priests of the house of Aaron, living under the old ceremonial conditions, forms part and parcel of what we are to expect in the future history of Christendom. We are compelled, if we would be true to that higher teaching, to say that the visions of Ezekiel, like those of the Apocalypse, which in part reproduce them, can receive only, as symbols of the truth, a spiritual and not a literal fulfillment." To this the weighty utterance of Delitzsch may be added: "The New Testament Divine worship knows of a central sanctuary neither in Jerusalem nor upon Gerizim, and the religion of Jehovah, after it has. become the religion of humanity, will never again return back into its chrysalis condition, and the setting up again of animal sacrifices as memorials of Christ’s death would be, in face of the offering which was made upon the altar of the cross (Hebrews 10:11-14), a return out of the essence into the shadow, out of the spirit into the letter, out of the law of freedom into the law of the ’elements of the world,’ of which Christ was the end. A Christian world-cathedral belonging to Israel converted to Christ and again assembled in Jerusalem—a monument such as this of the history of salvation having reached its final aim, a finger-post like this directed heavenward towards God the All-merciful—will necessarily be of another sort than the temple of Old Testament prophets still fast bound in shadow work." II. VIEWS WHICH GROUND ON A OF THE VISION. A literal interpretation being impossible, the only alternative is to have recourse to the method of symbolic exposition; and, in addition to what has been already said, some things suggest themselves as strongly corroborative of this conclusion. First, there is the circumstance that the temple-plan, the ritual Torah, and the land act formed three successive parts of one extended "vision," which was shown to the prophet while in a state of "trance" or ecstasy, and were thus, as to mode of communication at least, totally unlike the tabernacle model, the Levitical code, and the land arrangements which were directly exhibited or imparted to Moses without the intervention of a "vision." Besides, the obvious correspondence of this closing vision to the earlier vision or visions (Ezekiel 8-11.), in which were represented the desecration and destruction of the first temple, lends countenance to the inference that here also, as there, the tableaux presented to the prophet’s inward eye were designed as symbols. Secondly, there is the absence of any instruction to the prophet, like that given to Moses, to see that all things were made, either by himself or others, according to the pattern which had been shown to him in the mount, From the beginning to the end no hint is discoverable that the prophet or his countrymen were expected to replace the building Nebuchadnezzar had overthrown by one fashioned after the pattern now disclosed. Thirdly, without emphasizing as strongly as Kliefoth does the numbers three, seven, and twelve, that run through the whole, the obvious symmetry maintained alike in the temple-buildings, sacrificial ordinances, and land arrangements, speaks for a symbolic as against a literal interpretation; and this impression is confirmed rather than weakened by observing that in respect both of the temple and the city, only (or principally) ground-measurements are recorded, while no allusion whatever is made to either building materials or architectural details. Fourthly, there are portions of this "vision" to which a symbolic interpretation must of necessity be assigned, as e.g. the temple-river and the healing of the waters of the sea; and this fact alone should be held as decisive, unless it should emerge that there are other portions to which a symbolic exposition is inapplicable. Fifthly, antecedent passages in Ezekiel, to which this temple-vision palpably looks back, declare more or less strongly for a symbolic interpretation. One of these has already been referred to, Ezekiel 8-11. Another is Ezekiel 20:40-41, concerning which it may suffice to quote Plumptre’s words in this Commentary: "The fact that Israel itself is said to be the ’sweet savor’ (Revised Version) which Jehovah accepts, suggests a like spiritual interpretation of the other offerings, though the literal meaning was probably dominant in the prophet’s own thoughts." A third is Ezekiel 37:26-28, in which a literal interpretation can be maintained only at the expense of truth, Sixthly, the analogy of similar prophetic adumbrations of Israel’s future supports the idea that here also the writer’s thought clothes itself in a symbolic dress. Let the pictures given by Jeremiah, Ezekiel’s contemporary (Jeremiah 31:38-40; Jeremiah 33:17-22), by Isaiah (Isaiah 60:1-22), Joel (Joe 3:18), Haggai (Haggai 2:7-9), and Zechariah (Zechariah 6:9-15; Zechariah 8:1-8; Zechariah 14:8-21) be attentively studied, and the conviction will be hard to resist that one and all they were designed in figurative language to foreshadow the spiritual blessings of a future time; and if such was the prophetic style generally, it seems reasonable to infer that Ezekiel. like his predecessors, contemporaries, and successors, was accustomed to use the same. Seventhly, the symbolic interpretation admits of being carried out, which is more than can be affirmed of the literal; and this consideration should decide the question as to how the "vision" should be understood in favor of the former rather than of the latter mode of exposition. But now assuming the symbolic method of interpretation to have been fully vindicated as the only one properly applicable to the temple-vision, a fresh inquiry rises—Of what was the vision meant to be symbolic? And the reply to this may be stated in terms so general as to unite all who favor the ideal or allegorical method of interpretation. It may be said that the vision was designed to symbolize the great and gracious blessings Jehovah purposed at a future time, when he had turned again the captivity of Israel, to bestow upon his Church. So far as the terminus owl quern of this period of blessing is concerned, it is agreed by all expositors that that is the consummation of all things, when Israel’s last and mightiest enemies, Gog and Magog, shall have been destroyed; only then do interpreters fall out when the terminus a quo is required after. Some, like Diedati, Greenhill, and Hengstenberg, find the point of departure in the return from Babylon; others, as Luther, Calvin, Cocceius, Pfeiffer, Fairbairn, Havernick, Kliefoth, and Currey, begin with the Incarnation; while a third group, of whom Keil may be regarded as the representative, restrict the "vision" to the times of the consummation, i.e. to the perfect service of God in the heavenly world. 1. It seems impossible to doubt that the "vision" had a reference to the times immediately subsequent to the exile. Without conceding to Hengstenberg that the whole prophecy, with the exception of Eze 47:1-12, was destined then to receive fulfillment, or to Wellhausen that it was expressly composed as a new constitution for pest-exilic Judaism, it may be granted that the exiles in Babylonia were intended to derive from it the hope and promise of a return to their own land, a re-erection of their fallen temple, and a reinstitution of their ancient worship. Indeed, it is hard to see how they could have failed to deduce such an inference from a perusal of the prophet’s words. Forming, as the "vision" did, the last and culminating note of crenellation addressed to the exiles, if the picture it held up before their minds was not a mere ignis fatuus intended to mislead—if it represented (even symbolically) any underlying reality—then that reality could only have been that in the future, it might be Aim and distant, Israel and Judah, once more united and enlarged by accessions from the Gentiles, or the Church of God whom they represented, should serve Jehovah with a pure cultus in a land he had prepared for and given to them: and not a large amount of insight would be required to conclude that if Israel and Judah had any such destiny before them in the future, then assuredly their exile must terminate and their divided tribes be once more united in the old country. Whatever may have been the true significance of that picture, if it symbolized anything in which Israel and Judah were to have a share, it could not but occur, at least to the prophet himself and the more thoughtful of his first readers, that it prognosticated the dawning of brighter days, when Jehovah should turn again the captivity of his people, and re-establish them in their own land. 2. Similarly, the view of those who find in the vision a symbol of the Christian Church as a whole, or, in the words of Kliefoth, "the Christian Church in its origin, its development and influence in the world, and its completion in the hereafter," has much to support it. That Ezekiel perfectly understood the significance of his own "vision" is not asserted, and is not likely to have been the case (see 1 Peter 1:11); all that is wished to be affirmed by those who adopt this view is that Ezekiel’s picture of a new temple, a new worship, and a new land pointed to a state and condition of things which first began to be realized when the Christian dispensation was established by the incarnation, death, and resurrection of Jesus Christ; and certainly there are few particulars in which the import of the symbol (looked at in this light) cannot be at once and clearly traced. Without claiming it as a point in favor of this view that the vision makes no mention of any building materials, inasmuch as the Christian Church is composed of "lively stones," or believing and gracious souls (1 Peter 2:5), the entrance into the temple of the glory of God (Ezekiel 43:1-6) found and still retains its counterpart in the perpetual inhabitation of the Church by the Spirit of Christ (Ephesians 2:21, Ephesians 2:22). The awful sanctity with which the temple was surrounded, increasing as one approached it from the outside, beginning with the holy terumah, and advancing successively to the priests’ portion in the midst of which the temple stood, to the precincts five hundred reeds square which encompassed the court, to the suburbs or "void places" which ran round the outer wall, to the seven steps which conducted into the gateway, to the outer court, to the eight steps leading up to the inner court, and finally to the ascent by which access was gained to the "house,"—all this fitly symbolized the superior holiness which should belong, and in point of fact does belong, to the Church of God under the gospel. So the absence of both high priest and great Day of Atonement in Ezekiel’s temple was an adumbration of the time when the ever-living High Priest of the house of God having put away sin by the sacrifice of himself, all Jehovah’s worshippers should be priests in their own right, whose services should be acceptable through Jesus Christ. The daily sin offering, and the similar offerings on the solemn feast-days, meant that in the Church of the future there should be a constant remembrance of the great Propitiation that had been offered once for all, and an ever-renewed appropriation of the same by those who worshipped. The greater symmetry and fullness in the burnt offerings and meal offerings served to typify the more thorough self-consecration of Jehovah’s worshippers, and their more intimate fellowship with him in the new dispensation. That the prince should be charged with the responsibility of providing victims for all the public festivals, and on the occasion of their celebration should enter and retire from the temple courts in their midst, was a foreshadowing of the truth that all the offerings of s Christian worshipper must be presented through Christ, who thus, as it were, ideally approaches the heavenly throne surrounded by his people. The miraculously flowing river rising in the temple, and increasing in width and depth as it flows, creating life and beauty wheresoever it comes, was an easily understood picture of the spiritually healthful and vivifying influences of the gospel The equal division of the land among the tribes, and the introduction of the sons of the stranger to equal privileges with the Israelite, may have been designed to intimate that when the new condition of things arrived to which the vision looked forward, i.e. when the Christian era dawned, the distinction between Jew and Gentile should no more exist (Ephesians 2:14-16), and all the members of the new Israel should share alike in the inheritance of which Canaan was the earthly emblem. The separation of the temple from the city may have pointed to the fact that in that coming age the Church should be an institution altogether distinct from and no longer identical with the state, as under the Hebrew dispensation it had been. These, with other instances that might be given, show how easily the whole symbol may be understood of the Christian Church on earth, which was the view commonly entertained by the Reformed theologians, who did not, except indirectly, employ it as typical of the kingdom of God in its perfect or heavenly condition. 3. This, however, is the view taken of the vision by both Kliefoth and Keil, the first of whom does not, while the second does, exclude all allusion to the present or historical condition of the Christian Church. In the vision Kliefoth, while discovering some things, as for instance the sin offerings, that can only be applied to the present or temporal form of the Church, finds others, as e.g. the temple-river, which he holds can only have its counterpart in the river of the Apocalypse (Revelation 22:1). On the other hand, Keil argues that only one thing presupposes that Israel has still to take possession of (the heavenly) Canaan, viz." the directions concerning the boundaries and the division of the land," and proceeds to say, "It fellows from this that the prophetic picture does not furnish a typical exhibition of the Church of Christ in its gradual development, but sets forth the kingdom of God established by Christ in its perfect form." In short, Keil regards the whole "vision" as a symbolic representation, in Old Testament language and ideas—the only way in which such representation could have been given so as to be intelligible to Ezekiel’s readers—of the introduction of God’s spiritual Israel into their heavenly Canaan, and of the perfect service they shall there render to Jehovah. That the heavenly condition of the Church of God was designed to be depicted it seems necessary to hold, both from the position of the vision in Ezekiel’s book and from the contents (in part) of the vision itself. The vision occurs, as the last note of consolation offered to the exiles, after the vision of their moral and spiritual resuscitation and establishment in their own land, with David, Jehovah’s Servant and King, ruling over them, and in close connection with, if not immediately after, the final conflict with Gog, which leads up, one should say, quite naturally to the complete blessedness of the future life. Then the correspondence between the river in John’s description of the heavenly Jerusalem, and this temple-stream in Ezekiel’s vision, renders it impossible to exclude from the latter all allusion to the heavenly state. At the same time, there are points, even on Keil’s showing, that cannot well be harmonized with the theory that only the heavenly and glorified form of the Church is symbolized by the vision. One of these has been mentioned, the perpetuation of the sin offering; another is the precept concerning the hereditary property of the prince and its transmission to his sons; a third is the separation between the temple and the city; a fourth is the invasion of Gog, which, as Keil has observed, is represented as occurring after Israel has taken possession of the land. Hence probably it is wrong to restrict the significance of the "vision" so exclusively as Keil does to the heavenly world. Upon the whole, it seems best to find a place for each of the above views in any interpretation of the vision; and this may be done by supposing that the vision was designed by its real Author—the Spirit of Christ (1 Peter 1:11)—to set forth, by means of Old Testament imagery, a picture of that perfect service which ought to have been rendered from the first by Israel (after the flesh) to Jehovah, but was not, and which it was Jehovah’s promise to the exiles would ultimately be rendered by that new Israel (according to the Spirit) he was soon to call out of the ruins of the old. In this way, as setting forth the ideal of a perfect worship which will not be completely realized until Israel reaches the heavenly Canaan, the "vision" admits of Keil’s interpretation; but inasmuch as this ideal worship will not be attained to there unless the worship itself begins on earth in the Christian Church—to which not a few features in the symbol point—the vision is also susceptible of Kliefoth’s exposition; while as the first step towards the calling out of the new Israel was taken when God turned again the captivity of the exiles, the view of Hengstenberg cannot be excluded. A few words may be added on the bearing which the view just taken of the significance of the temple-vision has upon the chief critical question of the day as to the structure of the Pentateuch. The modern theory, begun by Graf and Reuss, but per-leered by Kuenen and Wellhausen, it is well known, is that, while the book of the covenant (Exodus 21-23 originated in the early years of the monarchy, and Deuteronomy not later than the reign of Josiah, the priest-code, as it is styled (Exodus 24-40. with some exceptions, the whole of Leviticus, and the most of Numbers), is a work of post-exilic origin, and that Ezekiel (40-48.) constituted, as it were, the bridge by which the law-making spirit of the Hebrew religion passed over from the popular legislation of the Fifth Book of Moses to the highly developed and minutely articulated system of Leviticus. Into the general question it would be out of place in this work to enter; the most that can be (lone is to indicate how far the theory is entitled to claim support from the temple-vision which has just been expounded and interpreted. Nor is it needful, in doing so, to dwell upon the alleged evidence of Ezekiel’s priority to Leviticus, derived from Ezekiel’s language and the contents of his sacrificial Torah—this has been more or less done in the course of exposition—since the validity or invalidity of such (so-called) evidence depends entirely on the correctness or incorrectness of the presupposition which is commonly made, viz. that Ezekiel designed to draft a new constitution for the post-exilic Church. Could this have been made out, it would by no means have followed that Ezekiel’s Torah, by its divergences from that of Leviticus, proved the later origin of the latter, since Ezekiel, having himself been prophet, no less than Moses, was at liberty to abrogate or modify any pre-existing law if impelled to do so by the Spirit that originally taught Moses; but inasmuch as it has not been and cannot be made out beyond reachable doubt—rather, inasmuch as strong grounds exist for holding that Ezekiel had no such intention, but designed to provide a complex symbol of the perfect relations which should subsist between God and his (spiritual) Israel, it is clearly not permissible to argue that Ezekiel was suggesting for the first time the course which temple-legislation should pursue in the new era which should commence when the exile was ended and the restoration begun. If all that Ezekiel had in contemplation was to furnish a symbol of the sort already indicated, it is manifestly an inference not warranted by the premises that he desired to initiate a distinction which should afterwards be put in force between the priests who should serve the altar and the Levites who should serve the tabernacle, and to assign the former honor to the sons of Zadok, while inflicting the latter degradation on the Levites who had ministered at pre-exilic high places. If Ezekiel’s fetching in of the sons of Zadok was merely a device to obtain a symbol of faithful and pure service, then the whole theory which has been so ingeniously erected on the so-called degradation of the Levites—a passage which has been styled "the key to the Old Testament "—runs the risk of falling to pieces, and, to use the words of Delitzsch, "the degradation of the Levites, which certainly appears in Ezekiel as an innovation," becomes "another thing than a riddle to be solved by the new Pentateuchal theory." . Ezekiel 48:1 (first clause, "Now these are the names of the tribes") Names. The tribes are here severally named. Elsewhere whole pages of the Bible are taken up with lists of names. Let us consider the significance of this method of assortment. I. NAMES . Each tribe has its name; each person also has his own private name. Thus the community is broken up into its several constituent elements. God does not treat men in the mass. He takes "one of a city, and two of a family" (Jeremiah 3:14). Each tribe of Israel had its separate district, each family its own allotted inheritance. II. NAMES . This was the case with names in Old Testament times. It does not apply among us, excepting in the case of soubriquets. But the old suggestiveness contains a lesson for all time. Different men have different characters. All these varieties are known to God, even though some of them may be concealed from our fellow-men. It might often have happened that by some accident, misunderstanding, or act of malice, a false name would be given to a person—a good name to a Bad man, or a bad name to a good man. No such error can be found in God’s books, the books in which he reads the names of his people. There he notes the true character of all. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/