who, In hymn or prayer, address the Most High in terms of unbecoming familiarity, or even of positive irreverence. Most inadequate must be their realization of the truth that he is "glorious in holiness," and of their own unworthiness, "God is in heaven, o.nd thou upon earth; therefore let thy words be few." "The more thy glories strike mine eyes, The humbler I shall lie." 2. The sighe of such glory overwhelms man by quickening his consciousness of sin lneo greater activity. Thus it was with Isaiah (vi, 5); and with St. Peter, when he was impressed with the superhuman powers of his Master, and perhaps realized that be was the Son of God (Luke v, 8). Such splendours as Ezekiel saw reveal the darkness and defilement of the hear.ts and lives of those who see them. The con- scious presence of perfect holiness awaTfens or intensifies man's sense of his own sinful- ness, "I have heard of thee," saith Job, "by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself, and repent in dust and ashes.'' 3. Such Jiumiliation is a, condition of hearing the voice of God. "I fell upon my face, and I heard a voice of One that spake." Pride and self-sufficiency cannot hear the Divine voice. "The meek will he guide in judgment; and the meek will he teach his way . . , , The secret of the Lord is with them that fear him; and he will show them his covenant." The highest revelations are for the simple, spiritual, and teachable--the child- like spirits (cf. Matt. xi, 25, 26). Moses, eminent for his meekness, was admitted into communion and communication with God of special intimacy (Numb. xii. 6-8). The humbling effect of Divine visions sometimes qualifies the soul to hear Divine voices. II. GOD m HIS GRACE RAISES AND REVIVES HIS SERVANTS OVERWHELMED WITH THE MANIFESTATIONS OF HIS GLORY, "And he said unto me, Son of man, stand upon thy feet," etc. Three remarks aro suggested. 1. The design of such manifestations 1 is not to overwhelm, but to prepare for service. The Divine intention in the vision ! which Ezekiel saw was to prepare him for the discharge of the arduous duties of his 1 prophetic mission. So also was it with Isaiah (vi,) and with St. John (Rev. i.), And : if spiritual visions of the true and the holy are granted unto God's servants now, it is in order that they may more efficiently serve him amongst their fellow-men. 2, The : Divine summons to duty or service is accompanied by Divine strength to obey the same. "And he said unto me, Son of ma.n, stand upon thy feet, and I will speak unto thee. I And the Spirit entered into me when he spa.ke unto me, a.nd set me upon my feet, that 'I heard him that spake unto me." Here are three points. (1) The title by which : Ezekiel is addressed, "Son of man." Expositors have discovered various meanings •in this appellation; but it seems to us that the interpretation of Lightfoot is the true , one. "'!'his expression is of frequent use in Scripture, in the Hebrew rabbins, but more especially in the Chaldean and Syrian tongues. . . , Why Ezekiel, and no other prophet, should have been so often styled thus, has been ascribed to different reasons by different commentators. To me . . . the principal reason appears to be this-that, as his prophecy was written during the Babylonish captivity, he naturally made use of the Chaldean phrase, 'Son of man,' that is, 'O man.'" (2) The summons which was addressed to him. "Stand upon thy feet." That is the attitude of respectful atten- tion, It also indicates readiness for service. (3) The strength which was communi- cated to him. "And the Spirit entered into me," etc. It is the same Spirit which was in the living creatures and in the wheels. The Spirit was given to the prophet to set him upon his feet and to empower him to hear the word of the Lord. The entrance of the Spirit into him "is a quickening of mind and body conjointly, which brings about the transition from the revelation in vision to the revelation by word" (Schroder). When God commands, he also invigorates for the fulfilment of the command. ·when he summons man from spiritual death, he bestows the life-giving Spirit to every one who will receive him (cf, Eph. ii. 4-6; v. 14). When he calls upon us to work out our own salvation, he encourages us to do so by the nssuranco that ho worketh in us (Phil. ii. 12, 13). When he sends us forth to arduous service, he says, "Certainly I will be with thee" (Exod. iii, 12). And when ho calls us to painful endurauce, he gives us the assurance, "My grace is 1mflicient for thee" (2 Cor. xii. 9). 3, .After the Divine summons and strength comes the Divine voice. "I heard him that spake unto me." Humbled by the vision of glory, iind revived and strengthened by the Spirit, the pro~ 30 THE BOOK OF THE PROPHET EZEKIEL. [OH, II, 1--10,
r~et was now in a con~itioll: to hear the V?ice of the Lord (cf. 1 Cor. ii. 12, 13). "Signs without the Word are m vam. What fruit would there have been if tho prophet hn.d merely seen the vision, but no word of God had followed it?" (Calvin). CONCLUSION. Here are two cheering considerntions. 1. When God casts down it ia in oi·der that he may the 'TIWre ~ffectual!y revive us. (Hos. vi. 1, 2.) 2. Whom God commissions he also g_ualifies,-,v. J.