Vers. 32-38.-Tlie 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. Goo's PURPOSES CANNOT BE FULFILLED BY THE ABSORPTION OF ISRAEL A.MONG 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 appre- hension, this might seem the natural consequence of their experience. But the reverse was what happened-<:aptivity and exile served to restore the chosen people to their fidelity to Jehovah. II. GoD'B RULE OVER ms PEOPLE WILL BE MANIFESTLY AND EFFECTIVELY MAIN- TAINED 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 retril!ution, 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. Gon WILL PLEAD WITH THE SCATTERED ISRAELITES WITH A VIEW TO SECURE THEIR SUBMISSION AND ALLEGIANCE. 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 'I_Vel_fare of in~ividual Israelites-welfare which can only bo secured through the conviction, the faith, the voluntary subjection, the loyalty, of these who have been in rebellion. IV. GOD WILL PURGE OUT REDELS AND TRANSGRESSORS, AND SO PURIFY THE TRUE JSRAEL FROM THOSE WHO ARE ISRAELITES IN NAME ONLY AND NO'r IN SPIRIT AND 368 THE BOOK OF THE PROPHET EZEKIEL. [on. xx. 1-41
n~ALITY. Forbel\rance may and will be exercised, but discrimination must take place. The dross must be consumed in order that tb.e pure, fine gold may be brought out. \, Goo WILL GATHER THE TRUE SHEEP INTO TIIE FOLD, AND RE·ESTADLISH HIS COVENA1'"'I' 'WITH ms PEOPLE. This is the real a.im of the Divine government. Other steps are the means; this is the end. Sooner or later this glorious and blessed result she.ll be brought to pass. "There shall be one flock, a.nd 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 whereb.v his banished ones shall return. In the land of promise, the better country, the true citizens shall assemble, and shall offer sacrifice~ of perpetual obedience, a.nd songs of endless praise, to their Deliverer o.nd their Lord.-T.
Yers. 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 RESTORATION. God's holy mountain, the mountain of the height of Israel, is the symbol of the Church of the Son of God. IL THE PARTICIPATORS IN THE RESTORATION. Those conceming whom the promise is spoken a.re 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. IIL THE SERVICES OF THE RESTORATION. By the services, the offerings, the first- fruits, 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. IV. THE MEMORIES OF THE RESTORATION. These are of two kinds. The restored have to recollect, and to recollect with loathing, their wanderings, their evil doings, their defilements. But they have also to remember the work which God has wrought for them, the way by which God has led them, e.nd the mercy and loving-kindness which God has shown to them..-T.
Vers. 1-32.-Unacceptable prayer. The exact date is given as a voucher for truth- fulness. The prophet committed to writing at once what had occurred. The people a.re yet divided by distance-part dwell in Judrea and part in Cha.idea. In a spirit of vain curiosity the elders of the exiled part approach the prophet to inquire after the destined fortunes and fate of their nation. Had they sought for guidance or help to amend their lives, their prayer had been successful. God does not pander to a spirit of curiosity. I. DIBTE.EBS USUALLY DBIVEB MEN TO BEEK Goo. The bulk of men are self-con- fident. They will not seek God nntil they discover their insufficiency to meet misfortune er death. AB the sailor does not seek harbour until driven by tempest, so men avoid God. Yet, in the hour of peril or pain, an inborn instinct leads them to rest on an arm mightier than theirs. Sorrow is God's home-call. II. PRAYER LEADS TO THE RESIJ1iRECTION OF OUR SINS. It is impossible to do good to a man so long as he stifles the voice of conscience ; and the first duty of a true prolJhet is to bring sin to our remembrance. Unrepented sin is man's chief foe, and to dislodge this foe from the heart's citadel is God's prime end~avour. 'I'he barrier that shuts out the light of heaven is the shutter of our own impenitence. The obdurate man destroys his own hope. He bars heaven's door against himself; he writes his own failure. It is kindness on God's part to show us our sins, for his hope in that we may loathe them and abandon them. IlL THE HISTORY OF OUR FATHERS' BINS OFTEN BECOMES THE HIBTORY OF OUR OWN BIN~. He who hears of his father's sin and does not hate it soon adopts it as his own child. The history of the past is compressed into our own experience. 'I'he Fall in Eden is repeated in our own history. All the history and development of a tree is condensed into each fruit-kernel; so the moral history i.H incorporated in us. We maj ust it for our profit or for our injury. If we continue the same line of conduct as o~ gui I ty forefathers, we re-enact their sins, we endorse their guilty deeds. 'l'he entaiJ, Oll, XX. 1-40.) THE BOOK OF THE PROPUE'r gzEKIEL.