many cases of individual hardship, and even injustice. How can this be avoided? The Judge of all the ee.rth 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 ARRANGEMENT IS EXPLAINED DY, AND IlARMONTZES WITH, THE JUDGMENT AND RETRIBUTION 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 com- plete purposes or 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. 'l'he righteous and the wicked shall not always be confused in one common category, and consigned to one common doom. 'rhe discrimination which is not exercised now shall be exercised hereafter. Prosperous sinners shall not for ever 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. Ver&. 6, 7.-The sign of sighing. In the case of Ezekiel, perhaps more than in any other or the prophets, actions were adopted as prophetic signs, more effective than words. The tidings conveyed t-0 the prophet, and through him to his fellow-country- men, 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 in.!:tabitants 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 bring- ing 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. IT. THE SEVERITY 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 pun:zent distress afflicting his spirit. III. THE SIG]>""IFIC~CE 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 aa to call forth the manifestation of feeling here described. 3•. It 'Yas 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 th_e punisb_ment 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 i_t beco~e those who by their sins had provoked the anger of the righteous God to co_ns1der 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 pardonl-T. Vers. 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. L THE BWORD IB THE 1111PLE¥ENT OF lWlllAN AlllDITION AND VENGEANOID, on. llT. 1-32.] TilE BOOK OF THE PROPHET EZEKIEL. 39,'3
II. THE SWORD IS TTIE WEAPON OF DIVINE RETRIBUTION 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 over- rules all tho 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 tho influence, doubtless, of human passions and purposes by which those passions were suggested. But Assyria, Egypt, Persia, and Rome were powers which the God of Israel employed to bring about the ends fixed upon by bis own wisdom and faithful- ness. As an instrument by which punishment wa.~ inflicted upon the idolatrous and rebellious, the sword was not only the sword of Nebuchadnezzar, but the sword of the Lord of hosts. ill. THE SWORD IS A SUMMONS TO HUMILIATION AND REPENTANCE. Ezekiel himself evidently regarded it in this light. He was directed to cry and bowl, to smite upon his thigh, to smite his hands 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. \Vhen the displeasure of the Almighty is revealed against the iniquities of men, they are some- times roused to reflection and inquiry, and so it may be to repentance. IV. THE SWORD IS THE SYMBOL OF THE POWER BY WITTCH sm 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.