Ver. 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 sugo-est are all swept away as so many refuges of lies. I. EccLESIABTicAi BANK. 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 privile"'es while it confers certain spiritual obligations. But it is only economic, tempo;ary, and for this world's service. Before God the distinction between cleric and Jaic vanishes, and each soul stands in its simple human character. God judges nn arch- bishop as a man, not as a dignitary. His office appertains to bis powers and duties, the talents for which he will have to account. But in this respect it is like the oflico of any other person-a measure for bis service, not a shelter for his sinfulness. In the ,H,rlcl beyond the grave each Houl is but a soul; rank and office are left behind like cast- off vestments. Therefore the sinful ecclesia8tic will be treated as any other sinner. II. DIVINE GIFTS. The false prophets of Ezekiel's day do not appear to have bo.d any peculiar Divine gifts. They were mere pretenders. But even those men who are csr,ccially endowed are not to consider themselves as thereby lifted above common on. xrv. 1-23.] THE BOOK OF THE PROPHET EZEKIEL. 251
standnrds of judgment. The prophet of Bethel was a true messenger from Gr,,l, yet a lion met him in the way and slew him for his disobedience (1 Kings xiii. 2G). The apostle may "have the gift of prophecy," yet if he "have not charity" he is "nothing" (1 Cor. xiii. 2). III. KNOWLEDGE. 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 point- ing, 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, snrely 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. PoPOLABITY. Those guilty prophetR of Israel were popular men. Their doom was to suffer the fate of tho 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. Th~ one vital question is, "How do we stand before God?" Ver. 11.-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, 'l'be mutual relationRhip may be looked at from either of its centres. But first its common character must be considered. I. RELIGION CONSISTS IN SPIRITUAL OWNERSHIP. There is an appropriation on both sides, This involves certain important facts. 1. CJlose cMnection. 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 SPIRITUAL OWNERSHIP OF THE BIBLE 18 RECIPRO0AL, 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" (l's. xxviii. 9). (1) He has close relations with them. Truly connected with all his children, he draws more ::iear to his own people, and communicntes himself especially to them. (2) He exercises special powers over them, God has a double right to com- mand his confessed servants. (3) He values them, as his jewels (Mai. iii. 17), 11s the "apple of his eye" (Ps. xvii. 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 Recess 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 Goel," Ill. THE ESTABLISHING AND CONFinMING OF THIS RECIPROCAL RELATIONSHIP IS THE GREAT END OF THE DIB0IPLINE OF LIFE. It is the re-establishing of an old broken con- nection. Israel had once stood in this happy relation with God; she harl lost it by ein. We are all God's children by birth; but by sin we too h11ve lost the privileges of sonship. 'l'he great hindrance lies in our rebellion ng11inst 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 w11y to secure £52 THE BOOK OF 'l'HE PROPHET EZEKIEL, [oH, xiv. 1-23,
this happy condition again is to give up the newer connection with sin. Now, God sends severe discipline to lead to that result (ver. 10). He uses his rod to drive the wanderer home.