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Expositor's Bible Commentary Ezekiel 11:1 Moreover the spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. YOUR HOUSE IS LEFT UNTO YOU DESOLATE Ezekiel 8:1-18 ; Ezekiel 9:1-11 ; Ezekiel 10:1-22 ; Ezekiel 11:1-25 ONE of the most instructive phases of religious belief among the Israelites of the seventh century was the superstitious regard in which the Temple at Jerusalem was held. Its prestige as the metropolitan sanctuary had no doubt steadily increased from the time when it was built. But it was in the crisis of the Assyrian invasion that the popular sentiment in favour of its peculiar sanctity was transmuted into a fanatical faith in its inherent inviolability. It is well known that during the whole course of this invasion the prophet Isaiah had consistently taught that the enemy should never set foot within the precincts of the Holy City-that, on the contrary, the attempt to seize it would prove to be the signal for his annihilation. The striking fulfilment of this prediction in the sudden destruction of Sennacherib’s army had an immense effect on the religion of the time. It restored the faith in Jehovah’s omnipotence which was already giving way, and it granted a new lease of life to the very errors which it ought to have extinguished. For here, as in so many other cases, what was a spiritual faith in one generation became a superstition in the next. Indifferent to the divine truths which gave meaning to Isaiah’s prophecy, the people changed his sublime faith in the living God working in history into a crass confidence in the material symbol which had been the means of expressing it to their minds. Henceforth it became a fundamental tenet of the current creed that the Temple and the city which guarded it could never fall into the hands of an enemy; and any teaching which assailed that belief was felt to undermine confidence in the national deity. In the time of Jeremiah and Ezekiel this superstition existed in unabated vigour, and formed one of the greatest hindrances to the acceptance of their teaching. "The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these!" was the cry of the benighted worshippers as they thronged to its courts to seek the favour of Jehovah. { Jeremiah 7:4 } The same state of feeling must have prevailed among Ezekiel’s fellow exiles. To the prophet himself, attached as he was to the worship of the Temple, it may have been a thought almost too hard to bear that Jehovah should abandon the only place of His legitimate worship. Amongst the rest of the captives the faith in its infallibility was one of the illusions which must be overthrown before their minds could perceive the true drift of his teaching. In his first prophecy the fact had just been touched on, but merely as an incident in the fall of Jerusalem. About a year later, however, he received a new revelation, in which he learned that the destruction of the Temple was no mere incidental consequence of the capture of the city, but a main object of the calamity. The time was come when judgment must begin at the house of God. The weird vision in which this truth was conveyed to the prophet is said to have occurred during a visit of the elders to Ezekiel in his own house. In their presence he fell into a trance, in which the events now to be considered passed before him; and after the trance was removed he recounted the substance of the vision to the exiles. This statement has been somewhat needlessly called in question, on the ground that after so protracted an ecstasy the prophet would not be likely to find his visitors still in their places. But this matter-of-fact criticism overreaches itself. We have no means of determining how long it would take for this series of events to be realised. If we may trust anything to the analogy of dreams-and of all conditions to which ordinary men are subject the dream is surely the closest analogy to the prophetic ecstasy-the whole may have passed in an incredibly short space of time. If the statement were untrue, it is difficult to see what Ezekiel would have gained by making it. If the whole vision were a fiction, this must of course be fictitious too; but even so it seems a very superfluous piece of invention. We prefer, therefore, to regard the vision as real, and the assigned situation as historical; and the fact that it is recorded suggests that there must be some connection between the object of the visit and the burden of the revelation which was then communicated. It is not difficult to imagine points of contact between them. Ewald has conjectured that the occasion of the visit may have been some recent tidings from Jerusalem which had opened the eyes of the "elders" to the real relation that existed between them and their brethren at home. If they had ever cherished any illusions on the point, they had certainly been disabused of them before Ezekiel had this vision. They were aware, whether the information was recent or not, that they were absolutely disowned by the new authorities in Jerusalem, and that it was impossible that they should ever come back peaceably to their old place in the state. This created a problem which they could not solve, and the fact that Ezekiel had announced the fall of Jerusalem may have formed a bond of sympathy between him and his brethren in exile which drew them to him in their perplexity. Some such hypothesis gives at all events a fuller significance to the closing part of the vision, where the attitude of the men in Jerusalem is described, and where the exiles are taught that the hope of Israel’s future lies with them. It is the first time that Ezekiel has distinguished between the fates in store for the two sections of the people, and it would almost appear as if the promotion of the exiles to the first place in the true Israel was a new revelation to him. Twice during this vision he is moved to intercede for the "remnant of Israel," as if the only hope of a new people of God lay in sparing at least some of those who were left in the land. But the burden of the message that now comes to him is that in the spiritual sense the true remnant of Israel is not in Judaea, but among the exiles in Babylon. It was there that the new Israel was to be formed, and the land was to be the heritage, not of those who clung to it and exulted in the misfortunes of their banished brethren, but of those who under the discipline of exile were first prepared to use the land as Jehovah’s holiness demanded. The vision is interesting, in the first place, on account of the glimpse it affords of the state of mind prevailing in influential circles in Jerusalem at this time. There is no reason whatever to doubt that here in the form of a vision we have reliable information regarding the actual state of matters when Ezekiel wrote. It has been supposed by some critics that the description of the idolatries in the Temple does not refer to contemporary practices, but to abuses that had been rife in the days of Manasseh and had been put a stop to by Josiah’s reformation. But the vision loses half its meaning if it is taken as merely an idealised representation of all the sins that had polluted the Temple in the course of its history. The names of those who are seen must be names of living men known to Ezekiel and his contemporaries, and the sentiments put in their mouth, especially in the latter part of the vision, are suitable only to the age in which he lived. It is very probable that the description in its general features would also apply to the days of Manasseh; but the revival of idolatry which followed the death of Josiah would naturally take the form of a restoration of the illegal cults which had flourished unchecked under his grandfather. Ezekiel’s own experience before his captivity, and the steady intercourse which had been maintained since, would supply him with the material which in the ecstatic condition is wrought up into this powerful picture. The thing that surprises us most is the prevailing conviction amongst the ruling classes that "Jehovah had forsaken the land." These men seem to have partly emancipated themselves, as politicians in Israel were apt to do, from the restraints and narrowness of the popular religion. To them it was a conceivable thing that Jehovah should abandon His people. And yet life was worth living and fighting for apart from Jehovah. It was of course a merely selfish life, not inspired by national ideals, but simply a clinging to place and power. The wish was father to the thought; men who so readily yielded to the belief in Jehovah’s absence were very willing to be persuaded of its truth. The religion of Jehovah had always imposed a check on social and civic wrong, and men whose power rested on violence and oppression could not but rejoice to be rid of it. So they seem to have acquiesced readily enough in the conclusion to which so many circumstances seemed to point, that Jehovah had ceased to interest Himself either for good or evil in them and their affairs. Still, the wide acceptance of a belief like this, so repugnant to all the religious ideas of the ancient world, seems to require for its explanation some fact of contemporary history. It has been thought that it arose from the disappearance of the ark of Jehovah from the Temple. It seems from the third chapter of Jeremiah that the ark was no longer in existence in Josiah’s reign, and that the want of it was felt as a grave religious loss. It is not improbable that this circumstance, in connection with the disasters which had marked the last days of the kingdom, led in many minds to the fear and in some to the hope that along with His most venerable symbol Jehovah Himself had Vanished from their midst. It should be noticed that the feeling described was only one of several currents that ran in the divided society of Jerusalem. It is quite a different point of view that is presented in the taunt quoted in Ezekiel 11:15 , that the exiles were far from Jehovah, and had therefore lost their right to their possessions. But the religious despair is not only the most startling fact that we have to look at; it is also the one that is made most prominent in the vision. And the Divine answer to it given through Ezekiel is that the conviction is true; Jehovah has forsaken the land. But in the first place the cause of His departure is found in those very practices for which it was made the excuse: and in the second, although He has ceased to dwell in the midst of His people, He has lost neither the power nor the will to punish their iniquities. To impress these truths first on his fellow-exiles and then on the whole nation is the chief object of the chapter before us. Now we find that the general sense of God-forsakenness expressed itself principally in two directions. On the one hand it led to the multiplication of false objects of worship to supply the place of Him who was regarded as the proper tutelary Divinity of Israel; on the other hand, it produced a reckless, devil-may-care spirit of resistance against any odds, such as was natural to men who had only material interests to fight for, and nothing to trust in but their own right hand. Syncretism in religion and fatalism in politics-these were the twin symptoms of the decay of faith among the upper classes in Jerusalem. But these belong to two different parts of the vision which we must now distinguish. I. The first part deals with the departure of Jehovah as caused by religious offences perpetrated in the Temple, and with the return of Jehovah to destroy the city on account of these offences. The prophet is transported in "visions of God" to Jerusalem and placed in the outer court near the northern gate, outside of which was the site where the "image of Jealousy" had stood in the time of Manasseh. Near him stands the appearance which he had learned to recognise as the glory of Jehovah, signifying that Jehovah has, for a purpose not yet disclosed, revisited His Temple. But first Ezekiel must be made to see the state of things which exists in this Temple which had once been the seat of God’s presence. Looking through the gate to the north, he discovers that the image of Jealousy has been restored to its old place. This is the first and apparently the least heinous of the abominations that defiled the sanctuary. The second scene is the only one of the four which represents a secret cult. Partly perhaps for that reason it strikes our minds as the most repulsive of all; but that was obviously not Ezekiel’s estimate of it. There are greater abominations to follow. It is difficult to understand the particulars of Ezekiel’s description, especially in the Hebrew text (the LXX is simpler); but it seems impossible to escape the impression that there was something obscene in a worship where idolatry appears as ashamed of itself. The essential fact, however, is that the very highest and most influential men in the land were addicted to a form of heathenism, whose objects of worship were pictures of "horrid creeping things, and cattle, and all the gods of the house of Israel." The name of one of these men, the leader in this superstition, is given, and is significant of the state of life in Jerusalem shortly before its fall. Jaazaniah was the son of Shaphan, who is probably identical with the chancellor of Josiah’s reign whose sympathy with the prophetic teaching was evinced by his zeal in the cause of reform. We read of other members of the family who were faithful to the national religion, such as his son Ahikam, also a zealous reformer, and his grandson Gedaliah, Jeremiah’s friend and patron, and the governor appointed over Judah by Nebuchadnezzar after the taking of the city. The family was thus divided both in religion and politics. While one branch was devoted to the worship of Jehovah and favoured submission to the king of Babylon, Jaazaniah belonged to the opposite party and was the ringleader in a peculiarly obnoxious form of idolatry. The third "abomination" is a form of idolatry widely diffused over Western Asia-the annual mourning for Tammuz. Tammuz was originally a Babylonian deity ( Dumuzi ), but his worship is specially identified with Phoenicia, whence under the name Adonis it was introduced into Greece. The mourning celebrates the death of the god, which is an emblem of the decay of the earth’s productive powers, whether due to the scorching heat of the sin or to the cold of winter. It seems to have been a comparatively harmless rite of nature-religion, and its popularity among the women of Jerusalem at this time may be due to the prevailing mood of despondency which found vent in the sympathetic contemplation of that aspect of nature which most suggests decay and death. The last and greatest of the abominations practised in and near the Temple is the worship of the sun. The peculiar enormity of this species of idolatry can hardly lie in the object of adoration; it is to be sought rather in the place where it was practised, and in the rank of those who took part in it, who were probably priests. Standing between the porch and the altar, with their backs to the Temple, these men unconsciously expressed the deliberate rejection of Jehovah which was involved in their idolatry. The worship of the heavenly bodies was probably imported into Israel from Assyria and Babylon, and its prevalence in the later years of the monarchy was due to political rather than religious influences. The gods of these imperial nations were esteemed more potent than those of the states which succumbed to their power, and hence men who were losing confidence in their national deity naturally sought to imitate the religions of the most powerful peoples known to them. In the arrangement of the four specimens of the religious practices which prevailed in Jerusalem, Ezekiel seems to proceed from the most familiar and explicable to the more outlandish defections from the purity of the national faith. At the same time his description shows how different classes of society were implicated in the sin of idolatry-the elders, the women, and the priests. During all this time the glory of Jehovah has stood in the court, and there is something very impressive in the picture of these infatuated men and women preoccupied with their unholy devotions and all unconscious of the presence of Him whom they deemed to have forsaken the land. To the open eye of the prophet the meaning of the vision must be already clear, but the sentence comes from the mouth of Jehovah Himself: "Hast thou seen, Son of man? Is it too small a thing for the house of Judah to practise the abominations which they have here practised, that they must also fill the land with violence, and (so) provoke Me again to anger? So will I act towards them in anger: My eye shall not pity, nor will I spare." { Ezekiel 8:17-18 } The last words introduce the account of the punishment or Jerusalem, which is given of course in the symbolic form suggested by the scenery of the vision. Jehovah has meanwhile risen from His throne near the cherubim, and stands on the threshold of the Temple. There He summons to His side the destroyers who are to execute His purpose-six angels, each with a weapon of destruction in his hand. A seventh of higher rank clothed in linen appears with the implements of a scribe in his girdle. These stand "beside the brasen altar," and await the commands of Jehovah. The first act of the judgment is a massacre of the inhabitants of the city, without distinction of age or rank or sex. But, in accordance with his strict view of the Divine righteousness, Ezekiel is led to conceive of this last judgment as discriminating carefully between the righteous and the wicked. All those who have inwardly separated themselves from the guilt of the city by hearty detestation of the iniquities perpetrated in its midst are distinguished by a mark on their foreheads before the work of slaughter begins. What became of this faithful remnant it does not belong to the vision to declare. Beginning with the twenty men before the porch, the destroying angels follow the man with the inkhorn through the streets of the city, and slay all on whom he has not set his mark. When the messengers have gone out on their dread errand, Ezekiel, realising the full horror of a scene which he dare not describe, falls prostrate before Jehovah, deprecating the outbreak of indignation which threatened to extinguish "the remnant of Israel." He is reassured by the declaration that the guilt of Judah and Israel demands no less a punishment than this, because the notion that Jehovah had forsaken the land had opened the floodgates of iniquity, and filled the land with bloodshed and the city with oppression. Then the man in the linen robes returns and announces, "It is done as Thou hast commanded." The second act of the judgment is the destruction of Jerusalem by fire. This is symbolised by the scattering over the city of burning coals taken from the altar-hearth under the throne of God. The man with the linen garments is directed to step between the wheels and take out fire for this purpose. The description of the execution of this order is again carried no further than what actually takes place before the prophet’s eyes: the man took the fire and went out. In the place where we might have expected to have an account of the destruction of the city, we have a second description of the appearance and motions of the merkaba, the purpose of which it is difficult to divine. Although it deviates slightly from the account in chapter 1, the differences appear to have no significance, and indeed it is expressly said to be the same phenomenon. The whole passage is certainly superfluous, and might be omitted but for the difficulty of imagining any motive that would have tempted a scribe to insert it. We must keep in mind the possibility that this part of the book had been committed to writing before the final redaction of Ezekiel’s prophecies, and the description in Ezekiel 8:8-17 may have served a purpose there which is superseded by the fuller narrative which we now possess in chapter 1. In this way Ezekiel penetrates more deeply into the inner meaning of the judgment on city and people whose external form he had announced in his earlier prophecy. It must be admitted that Jehovah’s strange work bears to our minds a more appalling aspect when thus presented in symbols than the actual calamity would bear when effected through the agency of second causes. Whether it had the same effect on the mind of a Hebrew, who hardly believed in second causes, is another question. In any case it gives no ground for the charge made against Ezekiel of dwelling with a malignant satisfaction on the most repulsive features of a terrible picture. He is indeed capable of a rigorous logic in exhibiting the incidence of the law of retribution which was to him the necessary expression of the Divine righteousness. That it included the death of every sinner and the overthrow of a city that had become a scene of violence and cruelty was to him a self-evident truth, and more than this the vision does not teach. On the contrary, it contains traits which tend to moderate the inevitable harshness of the truth conveyed. With great reticence it allows the execution of the judgment to take place behind the scenes, giving only those details which were necessary to suggest its nature. While it is being carried out the attention of the reader is engaged in the presence of Jehovah, or his mind is occupied with the principles which made the punishment a moral necessity. The prophet’s expostulations with Jehovah show that he was not insensible to the miseries of his people, although he saw them to be inevitable. Further, this vision shows as clearly as any passage in his writings the injustice of the view which represents him as more concerned for petty details of ceremonial than for the great moral interests of a nation. If any feeling expressed in the vision is to ‘be regarded as Ezekiel’s own, then indignation against outrages on human life and liberty must be allowed to weigh more with him than offences against ritual purity. And, finally, it is clearly one object of the vision to show that in the destruction of Jerusalem no individual shall be involved who is not also implicated in the guilt which calls down wrath upon her. II. The second part of the vision (chapter 11) is hut loosely connected with the first. Here Jerusalem still exists, and men are alive who must certainly have perished in the "visitation of the city" if the writer had still kept himself within the limits of his previous conception. But in truth the two have little in common, except the Temple, which is the scene of both, and the cherubim, whose movements mark the transition from the one to the other. The glory of Jehovah is already departing from the house when it is stayed at the entrance of the east gate, to give the prophet his special message to the exiles. Here we are introduced to the more political aspect of the situation in Jerusalem. The twenty-five men who are gathered in the east gate of the Temple are clearly the leading statesmen in the city; and two of them, whose names are given, are expressly designated as "princes of the people." They are apparently met in conclave to deliberate on public matters, and a word from Jehovah lays open to the prophet the nature of their projects. "These are the men that plan ruin, and hold evil counsel in this city." The evil counsel is undoubtedly the project of rebellion against the king of Babylon which must have been hatched at this time and which broke out into open revolt about three years later. The counsel was evil because directly opposed to that which Jeremiah was giving at the time in the name of Jehovah. But Ezekiel also throws invaluable light on the mood of the men who were urging the king along the path which led to ruin. "Are not the houses recently built?" they say, congratulating themselves on their success in repairing the damage done to the city in the time of Jehoiachin. The image of the pot and the flesh is generally taken to express the feeling of easy security in the fortifications of Jerusalem with which these light-hearted politicians embarked on a contest with Nebuchadnezzar. But their mood must be a gloomier one than that if there is any appropriateness in the language they use. To stew in their own juice, and over a fire of their own kindling, could hardly seem a desirable policy to sane men, however strong the pot might be. These councillors are well aware of the dangers they incur, and of the misery which their purpose must necessarily bring on the people. But they are determined to hazard everything and endure everything on the chance that the city may prove strong enough to baffle the resources of the king of Babylon. Once the fire is kindled, it will certainly be better to be in the pot than in the fire; and so long as Jerusalem holds out they will remain behind her walls. The answer which is put into the prophet’s mouth is that the issue will not be such as they hope for. The only "flesh" that will be left in the city will be the dead bodies of those who have been slain within her walls by the very men who hope that their lives will be given them for a prey. They themselves shall be dragged forth to meet their fate far away from Jerusalem on the "borders of Israel." It is not unlikely that these conspirators kept their word. Although the king and all the men of war fled from the city as soon as a breach was made, we read of certain high officials who allowed themselves to be taken in the city. { Jeremiah 52:7 } Ezekiel’s prophecy was in their case literally fulfilled; for these men and many others were brought to the king of Babylon at Riblah, "and he smote them and put them to death at Riblah in the land of Hamath." While Ezekiel was uttering this prophecy one of the councillors, named Pelatiah, suddenly fell down dead. Whether a man of this name had suddenly died in Jerusalem under circumstances that had deeply impressed the prophet’s mind, or whether the death belongs to the vision, it is impossible for us to tell. To Ezekiel the occurrence seemed an earnest of the complete destruction of the remnant of Israel by the wrath of God, and, as before, he fell on his face to intercede for them. It is then that he receives the message which seems to form the Divine answer to the perplexities which haunted the minds of the exiles in Babylon. In their attitude towards the exiles the new leaders in Jerusalem took up a position as highly privileged religious persons, quite at variance with the scepticism which governed their conduct at home. When they were following the bent of their natural inclinations by practising idolatry and perpetrating judicial murders in the city, their cry was, "Jehovah hath forsaken the land; Jehovah seeth it not." When they were eager to justify their claim to the places and possessions left vacant by their banished countrymen, they said, "They are far from Jehovah: to us the land is given in possession." They were probably equally sincere and equally insincere in both professions. They had simply learned the art which comes easily to men of the world of using religion as a cloak for greed, and throwing it off when greed could be best gratified without it. The idea which lay under their religious attitude was that the exiles had gone into captivity because their sins had incurred Jehovah’s anger, and that now His wrath was exhausted and the blessing of His favour would rest on those who had been left in the land. There was sufficient plausibility in the taunt to make it peculiarly galling to the mind of the exiles, who had hoped to exercise some influence over the government in Jerusalem, and to find their places kept for them when they should be permitted to return. It may well have been the resentment produced by tidings of this hostility towards them in Jerusalem that brought their elders to the house of Ezekiel to see if he had not some message from Jehovah to reassure them. In the mind of Ezekiel, however, the problem took another form. To him a return to the old Jerusalem had no meaning; neither buyer nor seller should have cause to congratulate himself on his position. The possession of the land of Israel belonged to those in whom Jehovah’s ideal of the new Israel was realised, and the only question of religious importance was, Where is the germ of this new Israel to be found? Amongst those who survive the judgment in the old land, or amongst those who have experienced it in the form of banishment? On this point the prophet receives an explicit revelation in answer to his intercession for "the remnant of Israel." "Son of man, thy brethren, thy brethren, thy fellow-captives, and the whole house of Israel of whom the inhabitants of Jerusalem have said, They are far from Jehovah: to us it is given-the land for an inheritance! Because I have removed them far among the nations, and have scattered them among the lands, and have been to them but little of a sanctuary in the lands where they have gone, therefore say, Thus saith Jehovah, so will I gather you from the peoples, and bring you from the lands where ye have been scattered, and will give you the land of Israel." The difficult expression "I have been but little of a sanctuary" refers to the curtailment of religious privileges and means of access to Jehovah which was a necessary consequence of exile. It implies, however, that Israel in banishment had learned in some measure to preserve that separation from other peoples and that peculiar relation to Jehovah which constituted its national holiness. Religion perhaps perishes sooner from the overgrowth of ritual than from its deficiency. It is a historical fact that the very meagreness of the religion which could be practised in exile was the means of strengthening the more spiritual and permanent elements which constitute the essence of religion. The observances which could be maintained apart from the Temple acquired an importance which they never afterwards lost; and although some of these, such as circumcision, the Passover, the abstinence from forbidden food, were purely ceremonial, others, such as prayer, reading of the Scriptures, and the common worship of the synagogue, represent the purest and most indispensable forms in which communion with God can find expression. That Jehovah Himself became even in small measure what the word "sanctuary" denotes indicates an enrichment of the religious consciousness of which perhaps Ezekiel himself did not perceive the full import. The great lesson which Ezekiel’s message seeks to impress on his hearers is that the tenure of the land of Israel depends on religious conditions. The land is Jehovah’s, and He bestows it on those who are prepared to use it as His holiness demands. A pure land inhabited by a pure people is the ideal that underlies all Ezekiel’s visions of the future. It is evident that in such a conception of the relation between God and His people ceremonial conditions must occupy a conspicuous place. The sanctity of the land is necessarily of a ceremonial order, and so the sanctity of the people must consist partly in a scrupulous regard for ceremonial requirements. But after all the condition of the land with respect to purity or uncleanness only reflects the character of the nation whose home it is. The things that defile a land are such things as idols and other emblems of heathenism, innocent blood unavenged, and unnatural crimes of various kinds. These things derive their whole significance from the state of mind and heart which they embody; they are the plain and palpable emblems of human sin. It is conceivable that to some minds the outward emblems may have seemed the true seat of evil, and their removal an end in itself apart from the direction of the will by which it was brought about. But it would be a mistake to charge Ezekiel with any such obliquity of moral vision. Although he conceives sin as a defilement that leaves its mark on the material world, he clearly teaches that its essence lies in the opposition of the human will to the will of God. The ceremonial purity required of every Israelite is only the expression of certain aspects of Jehovah’s holy nature, the bearing of which on man’s spiritual life may have been obscure to the prophet, and is still more obscure to us. And the truly valuable element in compliance with such rules was the obedience to

Prophesy against them. Ezekiel 11:1-12 Evil in high places J. Parker, D. D. The spirit told Ezekiel that the princes were the men that devised mischief and gave wicked counsels to the city. How often have we seen this prostitution of great mental power and great official authority through the service of evil! Imagine the picture of five-and-twenty men, the princes of Israel, all given over to the conception of evil policies and the execution of selfish designs! We shall miss the whole purpose of Divine revelation if we suppose that evil is local, or that it is confined to the ignorant and the poor. Evil is universal: it is in the thrones of the nations, as well as in the hovels and huts of poverty; the king has wandered as far from the standard of righteousness as has the meanest subject of his crown. Education when not sanctified is simply an instrument of evil. Great social station, when it is divorced from the action of a healthy conscience, only gives a man leverage, by the working of which he can do infinite social mischief. Moral security, therefore, is not in circumstances, but in character. When princes are right and just, wise and patriotic, it does not follow that the people will follow their example, or reproduce their excellences; but when the princes are of a contrary mind it is easy to imagine how their great influence may contribute vastly to the spread of wrong thinking and mischievous action. Religious apostasy means social anarchy. When the princes ceased to pray they ceased to regard human nature as of any value: slaughter became a pastime; heaps of slain men were passed by as mere commonplaces, and the whole city became as but a cauldron in which the flesh of men might be boiled. But God Himself says He will make this use of the city; He will make it a cauldron, and they who supposed it was a place of security shall find what uses providence can make of human arrangements. The Lord says that He is proceeding on account of the sins of the people, saying, "I know the things that come into your mind, every one of them." The empire of the mind is supposed to be the exclusive property of the individual: what brother can take out of his brother's heart all the thoughts that live there? What man can read the mind of his dearest friend, and be as familiar with that friend's motives as he is with that friend's conduct? The mind can shut out the closest observer, yet the one observer that it cannot exclude is the living God. The things that come into the mind determine the real character of the mind of man, Conduct is but a short measure by which to estimate a man's character. ( J. Parker, D. D. ) A vision of priesthoods Urijah R. Thomas. I. THE DESTRUCTION OF A CORRUPT PRIESTHOOD. The evil of the priesthood of that city and day is seen in this vision to consist in — 1. Their unhallowed designs and influence. The inventions of the genius of evil are, as they were then, often manifold and deep. 2. Their contempt of sacred things. They actually play about "the cauldron" that Jeremiah had seen in a vision of retribution. Familiarity with sacred things is perilous to men who lose true sacredness of living, for they are tempted to use their wit to cover their shallowness, with regard to themes wherein they should "stand in awe and sin not." 3. Their false security. Their assertion about the Chaldean invasion, "It is not near," illustrates the presumptuousness that ever marks mere professors of piety. 4. Their conformity to evil associations. Whereas the one consecrating cry of all true priesthoods is, "Be ye separate," the histories of all corrupt priesthoods reveal a conformity to the world with which they have to do, that may well be charged against them in the words heard in the vision, "Ye have done after the manner of the heathen." 5. Their liability to terrible retribution. The death of Pelatiah, at the very time when Ezekiel was pronouncing the doom of this priesthood, is an emblem of retribution history records, and prophecy predicts on all the false. II. THE INDICATIONS OF A MAN BELONGING TO THE TRUE PRIESTHOOD. 1. Open to Divine illumination. As Ezekiel was "lifted up" by the Spirit, and afterwards had that Spirit "fall upon him" — indicating, surely, special contact with the Divine; so there is the promise to every regenerate man "that he shall see heavens opened." 2. Sensitive to impressions from human life. To be Divinely enlightened does not indicate that there will be any functionalism, any stoicism in the man. 3. A wide conscious brotherliness. The cry to the exile, "thy brethren, thy brethren," indicated that not alone in the twenty-five who had fallen, but in the scattered throngs that would be gathered again, he recognised a brotherhood. So our Master has taught us, "all ye are brethren." 4. Commissioned to proclaim inspiring promises. The priestly prophet was to utter as surely as was Isaiah, and every God-sent messenger, a "comfort ye." III. THE FORMATION OF A TRUE PRIESTHOOD. I. Divinely collected. God knew where the scattered were, and would gather them again. The eye of God resting alike on all classes and castes, churches and countries, discovers the genuine men. He has been a "sanctuary for a little time" to them in the midst of uncongenial pursuits, hostile circumstances, adverse experiences; but from every such Babylon of evil He will gather them for His sacred work. 2. Divinely regenerated. No words could more forcibly express a complete moral and spiritual reformation than "the words in which the eternal Spirit of Goodness declares, "I will put a new spirit within you, and I will take the stony heart out of their flesh, and will give them a heart of flesh." 3. Divinely adopted. "They shall be My people," etc. ( Urijah R. Thomas. ) I know the things that come into your mind, every one of them. Ezekiel 11:5 God's knowledge of human thought B. Kent, M. A. The union of omniscience with sympathy, Of active cognisance of human thoughts with infinite mercy, is expressed in Hebrews 4:12-16 . There are no reflections more interesting than those connected with the Divine knowledge of man. Our duty is to ponder all this fact includes. The instinct of the Divine love must be the very strongest feeling in us all; because it never occurs to anyone that God's knowledge of our thoughts can prevent the outflow of His love, or the reality of His fellowship. Yet if anyone else were acquainted with us, with everything that comes into our minds, we should certainly incur his hate and contempt. I believe, therefore, that the instinct of God's love towards us is like that of parental love, a great original attribute of humanity which sin has grievously obscured, so that in the minds of thousands it has been utterly subverted, and God has appeared as a vindictive tyrant, requiring to be appeased with human blood. But the purpose of the Gospel is to assure us that "God is love"; and the inclination to make Him the depository of every secret is grounded on that instinct, Which the fall has not been able to extinguish — that He who knows us best, loves us most. What a strong interest He must feel in people, to take active cognisance of everything that comes into their minds! God takes the deepest interest in the thoughts of the weakest the commonest, and the most selfish, when their thoughts must be repulsive, hateful, and abominable to Him; He searches into them, and sends messengers to assure us that He is not indifferent to the thoughts of His creatures. The mind of man is the greatest and most wonderful product of the Almighty. It is the nearest approach to the Divine — it is the Divine image. This is His chief work. We are warranted in concluding that, next to God our Saviour, the greatest thing in the universe is a man's mind, and that this is the reason why the Maker looks narrowly at everything that comes into it. The mind is the sphere of the Divine government, where the sovereign Ruler displays His great wisdom, holiness, and truth. Because man can obey and love, can feel responsibility, sense of duty, sense of sin, therefore he is the subject of rule. It is in ruling men that the highest qualities are always displayed. Here righteousness, the highest of all things, can be expressed. We cannot conceive of God showing His righteousness unless He had subjects like ourselves to govern. For it is through opposition, ignorance, injustice, selfishness, want, that righteousness in a ruler comes to be felt and admired. Where there is no wrong, how could we see the right? Mind in opposition to God shows us His holy mind. The mind is the sphere of Divine rule, and it is the seat of rebellion. And the righteous government of heaven is exercised to restore this chief of God's works to loyalty. In man, the metropolis of the universe is in revolt. This is the reason why He who is our Lord and God would have us assured that He "knows the things that come into our mind, every one of them." To give the history of His knowledge and purpose to conciliate the mind of His subject is to give the history of the Bible. The great crowning act of His righteous rule is She mission of His Son. This shows His purpose — to reconcile ; not to vanquish, destroy, condemn, but to persuade ; to carry our convictions — to constrain our minds. In sending His Son, I think we have a right to conclude that the business of reconstituting the spirit of man is the first and greatest thought of God, in which His wisdom and power are most of all put forth. Here is "the depth of the riches both of the wisdom and knowledge of God!" Then let us learn to look on the operations of our minds with the aid of these truths. Nothing can be insignificant that comes into your mind, if God takes knowledge of it. Passing thoughts that come and go — love and hate — passion and regret — reverence and hope — conviction and prayer — the thought of God — the thought of your child — if they are watched and scanned by Him, can we be indifferent to them? ( B. Kent, M. A. ) But have done after the manners of the heathen that are round about you. Ezekiel 11:12 Yielding to one's surroundings A. Maclaren. Surely there is nothing walks the earth more contemptible, as well as more certainly evil, than a man who lets himself be made by whatever force may happen to be strongest near him, and fastening up his helm, and unshipping his oars, is content to be blown about by every vagrant wind, and rolled in the trough of each curling wave. ( A. Maclaren. ) Do not leg the world mould you A. Maclaren. I beseech you all, and especially you young people, not to let the world take and mould you, like a bit of soft clay put into a brick-mould, but to lay a masterful hand upon it, and compel it to help you, by God's grace, to be nobler, and truer, and purer. ( A. Maclaren. ) Yet will I be to them as a little sanctuary in the countries where they shall come. Ezekiel 11:16 God the sanctuary of the afflicted W. Jay. Philosophers have frequently remarked what may be called the doctrine of compensation: by which they mean, the tendency there is in nature and providence to keep things in a kind of equality; so that, while, on the one hand, there are defects to counterbalance advantages, there are, on the other hand, advantages to counterbalance defects. In what condition can we be found that possesses no advantages? These a grateful mind will always look after; and, however severe the affliction, endeavour to say, "It might have been worse. I have lost much; but I am not deprived of all. He has chastened me sore; but He has not given me over unto death. The stroke is painful: but it will be profitable. 'Tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.'" I. THE CALAMITY: "I have cast them far off," etc. 1. The event serves to display the agency of God. He therefore, in the words before us, claims the work as His own. In the dispersion of the Jews He employed instrumentality, and wicked instrumentality; but neither of these detracts from His agency. What does God, without the intervention of any cause between Him and the effect? He blesses us by means; He warms us by the sun; He refreshes us by sleep; He sustains us by food; and He even requires us to prepare, for our use, the supplies He gives us. In a similar way He inflicts evil. And hence an irreligious mind is detained from God by the persons or the events that injure him. He thinks only of the flood, or the fire; of the heedless servant, the uncertain friend, the cruel enemy. 2. The event displays the truth of God. It had been clearly foretold, it had been threatened, as early as the days of Moses. Every successive prophet in the name of God renewed the threatening. In consequence of these denunciations the calamity was identified with the Divine veracity, and became surer than heaven and earth. The Jews imagined that they had nothing to fear: they thought that such a mighty judgment was improbable, if not impossible; and presumptuously cried, "The temple of the Lord, the temple of the Lord, the temple of the Lord are we." But "the Lord is not a man, that He should lie," etc. 3. The event displays the holiness of God. His conduct towards this people seems severe; and it was severe. But the provocation was peculiar. Much was given, and much was required. Their offences were aggravated by their privileges. Sin is not to be judged of by its grossness, but by its guilt; and guilt arises from knowledge possessed, from obligations violated, from advantages abused. 4. The event displays the wisdom of God. By their dispersion the Scriptures were diffused, and the Desire of all nations was announced and expected. 5. The event displays His goodness. In the midst of judgment He remembered mercy. Though He punished them, it was not to destroy, but to correct and reform. II. THE ALLEVIATION. "Thus saith the Lord God: Although I have cast them far off," etc. God is never at a loss to serve His people; and that He will compensate them for the want of those very things that seem essential to their welfare. Consider two cases in which this truth may be exemplified. 1. In the loss of outward comforts. God does not require us to be indifferent to our substance, to our health, to our friends and relations: yea, under the removal of them, He allows us to feel. But it is the duty and privilege of a Christian to be able to say, with the Church, "Although the fig tree shall not blossom," etc. The believer may well display a superiority over those events that keep others constantly alarmed or distressed, since God is his portion; and in His unchangeableness and all-sufficiency he has a stock of happiness independent of the body and its diseases; time, and its vicissitudes; the world and its dissolution. The design of affliction is to wean us from creatures, and to bring us more entirely to make use of God. A good man, who had endured the wreck of fortune, being asked how he bore the change in his condition so cheerfully, replied, "When I had these good things I enjoyed God in all; and now I am deprived of them, I enjoy all in God." 2. In the want of gracious ordinances. God will never countenance the neglect of the means of grace; but He will make up for the want of them. And those should remember this remark who, by accident or sickness, or the care of young children, or the duties of servitude, are wholly or partially denied the privileges of the sanctuary. When we cannot follow Him, He can follow us. ( W. Jay. ) The little sanctuary A. Raleigh, D. D. Sanctuaries — i.e. , houses of God, churches and abbeys, and ecclesiastical houses — have always been places of shelter for criminals, for vanquished enemies, for persons in debt. The Jews had cities of refuge; and we may say, in general, that by the ecclesiastical laws of Christendom, through many ages, provision was made by means of church, or abbey, or consecrated ground, to receive criminal and distressed persons into shelter and safety. It is curious, and not without some tender interest, to hear of some places still left in our own land, such as the Sanctuary of Holyrood, in Edinburgh, which retain something of the old virtue, and open a refuge where honourable debtors and distressed persons may live in peace. I. THE IDEA OF ASYLUM AND PROTECTION. "I will be as a little sanctuary" — I will be the shield and protector and sure refuge of trusting souls. Asylum! Is not this what every awakened soul needs and seeks? Some safe, sure refuge, from all that threatens, afflicts, alarms; from the thunders, loud or deep, of broken law; from the accusations of conscience, from the troubles of life, from the terrors of death — asylum from them all? When one has been living, or dreaming, in sin, and then awakes, and sees things as they are, and knows himself, and looks with rapid, startled glance at what is coming, and may be near, he feels at first just like one in an enemy's country. Look which way he will, there is no shelter or safety for him; none that he can see. He must flee; he must escape for his life. But whither? In what direction does safety lie? In this great strait God reveals Himself as "a little sanctuary" — a place of protection and safety; and says, "Flee, you have need to flee. Life is full of harms, and death broods in the air. In a scene that might have been all friendly to you, you have made yourself many enemies. Flee, but flee to Me: I am the refuge. I am the last asylum of your soul. Those thunders are Mine, but if you pass through them to Myself they will soften and roll away, and leave you in coolness and safety. Turn your face but Godwards, and let your steps be as your face is, and nothing can then surprise or hurt you. Not a hair of your head shall perish." II. But a sanctuary means something more than a refuge and place of safety. It means, at least in the nomenclature of the Scriptures, A PLACE OF PURIFICATION, where we may wash and be clean: and may so avail ourselves of the helps to goodness which are provided, that "the rest of our time may be pure and holy." Our very words tell us this. "Sanctity," "sanctification," — a sanctuary is not equal to its name if it does not promote these. The whole hunger and thirst of the renewed creature is for righteousness — a righteousness always loved and striven for, yet never perfectly attained — a righteousness no sooner attained in measure, than, in some mysterious manner, it seems to waver, and fail, and begin to pass away; as the snow-white garment quickly loses its purity in a dusty or smoky air; or as the living branch when it is not freshly growing, soon loses the brightness of its green. The heart is deceitful, and the world is defiling, and no enterprise of human life were half so hopeless as the endeavour to be wholly pure and holy, if means of purification were not provided, and brought so closely to hand as to be within the reach of our daily and deepest needs. Would a man be considered very kind and hospitable who, knowing that some travellers were coming to his house, along rocky paths and across burning sands, should send a message to them while yet they are miles off, to say — "Do not come any nearer until you have washed and made you clean. Come: by all means come: I am not inhospitable: but be sure you come with ointment on your head, all fragrant with myrrh and spice, and clad in rich evening dress, ready for the banquet." What would the pilgrims think on receiving such a message? They would say in a moment — "He doesn't want us. We must seek some other gates than his." The case is even so as between us and God. He does not send a mocking message to frail, disabled men in this dusty, defiling, wilderness world, sinful although they be, by the offer of salvation to them under utterly impossible conditions. He does not say, "Come to Me for salvation, but be more than half-saved before you come." He comes to us with a whole salvation, with healing, cleansing, vivifying grace, which will grow in us, and develop us into perfectness. III. THE IDEA OF NOURISHMENT. A hospice for the entertainment of strangers, or any hospitable house, is never without bread. Washing is before eating. Dressing is for the banquet. Every living thing must have something to live upon. Even in the "far country" where men degrade themselves, and spend their substance, there is something to eat — "husks," if nothing better — sapless roots dug out of the sand — some-thing that will dull if not satiate the craving of appetite. And will not God feed His refugees? Will He be a little sanctuary in which they may die? Is there no bread on His table? Yes, bread enough, and to spare. Is there no wine in His cups? Yes, the sweet wine of love and strength and consolation. ( A. Raleigh, D. D. ) A little sanctuary The text begins with "therefore." There was a reason for God's speaking in this way. Upon reading the connection, we observe that those who had been carried captive were insulted by those who tarried at Jerusalem. The Lord hears the unkind speeches of the prosperous when they speak bitterly of those who are plunged in adversity. Many a time the cruel word of man has been the cause of a tender word from God. Because of the unkindness of these people, therefore God, in loving kindness, addressed in words of tender grace those whom they despised. Let us take all sharp speeches and cutting criticisms to God. It may be that He will hear what the enemy has said, and that He will be very pitiful to us. Because of the bitterness of the oppressor, He will bring home to our heart by the Spirit, with greater tenderness and power, some sweet word of His which has lain hidden from us in His Book. I. WHERE GOD'S PEOPLE MAY BE. 1. They may be under chastisement. We may be in great spiritual darkness, and may be compelled to confess that our own sins have procured this unto ourselves. And yet, for all that, the Lord may have sent the chastisement in love, and in nothing else but love; and He may intend by it, not our destruction, but the destruction of the flesh; not our rejection, but our refining; not our curse, but our cleansing. 2. But wherever they are, whether they are under chastisement or not, they are where the Lord has put them. "Although I have cast them far off," etc. It is well to look beyond all second causes and instrumentalities. Do not get angry with those who are the nearer agents, but look to the First Cause. Though your trials be peculiar, and your way be hedged up, yet the hand of the Lord is still in everything; and it behoves you to recognise it for your strengthening and consolation. 3. The people of Cod may dwell in places of great discomfort. The Jews were not in those days like the English, who colonise and find a home in the Far West, or even dwell at ease beneath sultry skies. An ancient Hebrew out of his own country was a fish out of water: out of his proper element. It must have been a great discomfort to God's people to dwell among idolaters, and to be forced to witness obscene rites and revolting practices. God's own favoured ones in these days may be living where they are as much out of place as lambs among wolves, or doves among hawks. 4. The beloved of God may yet be in a place of great barrenness as to all spiritual good. Our education for eternity may necessitate spiritual tribulation, and bereavement from visible comforts. To be weaned from all reliance on outward means may be for our good, that we may be driven in upon the Lord, and made to know that He is all in all. 5. Worse still, the Lord's chosen may be under oppression through surrounding ungodliness and sin. Is it not still true of us, as well as of our Saviour, "Out of Egypt have I called My Son"? II. WHAT GOD WILL BE TO HIS PEOPLE WHEN THEY GET INTO THESE CIRCUMSTANCES. "Yet will I be to them as a little sanctuary in the countries where they shall come." In using the word "little" the gracious God would seem to say, "I will condescend to them, and I will be as they are. I will bow down to their littleness, and I will be to each little one of them a little sanctuary." 1. A sanctuary was a place of refuge. In past ages, churches and abbeys and altars have been used as places of sanctuary to which men have fled when in danger of their lives. Now, beloved fellow believer, wherever you are, wherever you dwell, God will be to you a constant place of refuge. You shall flee from sin to God in Christ Jesus. You shall flee from an accusing conscience to His pardoning love. You shall flee from daily cares to Him who careth for you. You shall flee from the accusations of Satan to the advocacy of Jesus. You shall flee even from yourselves to your Lord, and He will be to you in all senses a place of refuge. This is the happy harbour of all saints in all weathers. 2. A sanctuary signifies also a place of worship. It is a place where the Divine presence is peculiarly manifested — a holy place. The Lord Jesus Christ Himself is the true place of worship for saved souls. 3. Now, go a little further. Our God is to us a place of stillness. What was the sanctuary: of old? The sanctuary was the most holy place, the third court, the innermost of all within the veil. It was the stillest place that ever was on earth: a closet of absolute silence. Once in the year the high priest went in, and filled it full of the smoke of incense as he waved his censer in the mystic presence; but otherwise it was a chamber in which there was no footfall of living thing, or voice of mortal man. The stillness within the Holy of Holies of the temple must have reached the intensity of awe. What repose one might enjoy who could dwell in the secret place of the Most High! If you can baptize your spirit into the great deeps of Godhead, if you can take a plunge into the fathomless love of the covenant, if you can rise to commune with God, and speak with Him as a man speaketh with His friend, then will He be unto you as a little sanctuary, and you shall enjoy that solemn silence of the soul which hath music in it like the eternal harmonies. The presence of the Lord will be as a calm hand for that fevered brow, and a pillow for that burdened head. Use your God in this way, for so He presents Himself to you. 4. The sanctuary was a place of mercy. When men have no mercy on you, go to God. When you have no mercy on yourself — and sometimes you have not — run away to God. 5. The sanctuary was the house of mercy, and hence a place of condescension - "a little sanctuary." To suit our needs the blessings of grace must be given in little forms. When the Lord communes with the greatest of men, He must become little to speak with him. 6. That sanctuary was a place of great holiness. "Holiness becometh Thy house." This applied to the whole temple, but the inner shrine was called "sanctum sanctorum" — the Holy of Holies, for so the Hebrews make a superlative. It was the holiest place that could be. What bliss to enter into the Holy of Holies! Now, you cannot do that by getting into a ceil, or by shutting your. selves up in your room; but you can enter the most holy place by communion with God. Here is the promise; the text means this — "I will be to them as a little sanctuary — a little Holy of Holies. I will put them into Myself as into the most holy place, and there will I hide them. In the secret of My tabernacle will I hide them. I will set them up upon a rock." 7. We may regard the Sanctuary as a place of cleansing. That may be gathered, from the other rendering of my text: "I will be unto them a little sanctification." We want not only the great blood washing, but also the lesser washing of the feet with water; and the Lord Himself wilt give us this blessing. Did not Jesus take a towel, and gird Himself for this very purpose? 8. God will be to us a place of communion and of revelation. In the Holy of Holies God spoke with man, on that one day in the year, in a wondrous manner; and he that had been there, and came forth alive, came out to bless the congregation. Every day of the year the teaching of the sanctuary was that in God there was everything His people wanted. The joys of this life are like the ice palace of Montreal, which is fair to look upon while the winter lasts, but it all dissolves as the spring comes on. All things round about us here are myths and dreams. This is the land of fancies and of shadows. Pray God to get you out of them, and that you may find in Him your sanctuary, and indeed all that you want. ( C. H. Spurgeon . ) God a sanctuary F. B. Meyer, B. A. I. TO THOSE WHO ARE DEPRIVED OF THE MEANS OF GRACE. Sufferers in sick rooms, travellers in lonely and distant places, missionaries amongst the heathen. How often to such comes the vision of the country church, when the summer air stole into the open window, bringing the breath of flowers; or of the great city church, with the well-known voice of a beloved minister. They long for these again. But God will be all and more. II. TO THOSE WHO CANNOT DERIVE BENEFIT FROM THE SERVICES THEY ATTEND. The clergyman is broad in his views, and unsympathetic with the deeper moods of the spirit. Still, it may be your duty to attend for example's sake; but whilst waiting before the Lord, He will draw near and become your sanctuary. III. TO THOSE WHO ARE EXPOSED TO DANGER AND PERSECUTION. In the olden time the sanctuary was a place of refuge. All who fled thither were in safeguard. So let the driven soul haste to the folds of the Tabernacle of God's presence, None can pursue it into that secret place. No weapon shall smite; and even envying voices shall die into subdued murmurs. ( F. B. Meyer, B. A. ) I will give them one heart, and I will put a new spirit within you. Ezekiel 11:19, 20 The nature of genuine religion W. Jay. I. GOD APPROPRIATES THIS WORK TO HIMSELF. Real religion is of a Divine original: it never would have had an existence in the world without the revelation of God; and it will never have an existence in the soul without the operation of God. 1. The doctrine has been much abused. It has often been so managed as to make the sinner, while in his natural state, to appear unfortunate rather than criminal, and to render the use of means and exertions needless. 2. If "all things are of God," is religion to be excluded, and to form the only exception? "Does the river of the water of life" spring from a source on this side "the throne of God and of the Lamb"? 3. To know things in their causes has been deemed the highest kind of knowledge: to know salvation in its source is indispensable.(1) It is necessary, to guide and to encourage the concern of awakened sinners, who are asking, "Men and brethren, what shall we do?" Seeing so many difficulties and dangers before them, and feeling their corruption and weakness, after a few unsuccessful struggles, they will sink down in hopeless despair; unless, with a sense of their own inability, you exhibit that grace which is sufficient for them, and meet them in their conviction with the promise, "Ask, and it shall be given you"; etc.(2) It is necessary to call forth the acknowledgments, and to regulate the praises of those who are sanctified by Divine grace. II. THE DISPOSITION which it produces. 1. He promises to give them one heart; and this shows the sameness of religion, as to the leading views, sentiments, and pursuits of its possessors. 2. "I will put a new spirit within you" — not only different from that which still animates others, but distinguished from that which once influenced them. In this manner the Lord qualifies His people for their situation and engagements: and thus they are at home in them: there is a suitableness productive of ease and enjoyment. 3. He gives "them an heart of flesh." It was a heart of "stone" before. Take a stone — feel it — how cold! Strike it — it resists the blow. Lay upon it a burden — it feels no pressure. Apply to it a seal — it receives no impression. Such were your hearts once. What a mercy to have this curse removed, — to be able to feel; to feel spiritually; to be alive to "the powers of the world to come!" to be no longer insensible to Divine and heavenly things, when they come in contact with us! III. THE PRACTICE WHICH RELIGION DEMANDS — "That they may walk in My statutes," etc. 1. Observe the order in which these things are arranged. Principle precedes practice, and prepares for it. Behold a man hungry — he needs no argument to induce him to eat. See that mother — she needs no motive to determine her to cherish her darling babe — nature impels. The obedience of the Christian is natural, and hence it is pleasant and invariable: "he runs and is not w

11:1-13 Where Satan cannot persuade men to look upon the judgment to come as uncertain, he gains his point by persuading them to look upon it as at a distance. These wretched rulers dare to say, We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, we shall receive no more damage from the besiegers than the caldron does from the fire. When sinners flatter themselves to their own ruin, it is time to tell them they shall have no peace if they go on. None shall remain in possession of the city but those who are buried in it. Those are least safe who are most secure. God is often pleased to single out some sinners for warning to others. Whether Pelatiah died at that time in Jerusalem, or when the fulfilment of the prophecy drew near, is uncertain. Like Ezekiel, we ought to be much affected with the sudden death of others, and we should still plead with the Lord to have mercy on those who remain. 11:14-21 The pious captives in Babylon were insulted by the Jews who continued in Jerusalem; but God made gracious promises to them. It is promised, that God will give them one heart; a heart firmly fixed for God, and not wavering. All who are made holy have a new spirit, a new temper and dispositions; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. The carnal heart, like a stone, cannot be made to feel. Men live among the dead and dying, and are neither concerned nor humbled. He will make their hearts tender and fit to receive impressions: this is God's work, it is his gift by promise; and a wonderful and happy change is wrought by it, from death to life. Their practices shall be agreeable to those principles. These two must and will go together. When the sinner feels his need of these blessings, let him present the promises as prayers in the name of Christ, they will be performed. 11:22-25 Here is the departure of God's presence from the city and temple. It was from the Mount of Olives that the vision went up, typifying the ascension of Christ to heaven from that very mountain. Though the Lord will not forsake his people, yet he may be driven away from any part of his visible church by their sins, and woe will be upon them when He withdraws his presence, glory, and protection.