individual sin is individual death, so a nation's sin is punished by national destru~tion. 'l'he wicked Roman empire was destroyed. It depends on our national conduct whether the same fate will come on the Brilish empire. Vers. 8-11.-The sceptical nation. The sister nation of Moab, lying just to the south of Ammon, comes second in the order of the peoples whose doom is pronounced by the prophet of Jehovah. It has its characteristic sin, and it will have its charac- teristic punishment. I. THE RECKLESS SCEPTICISM. "Moab and Seir do say, Behold, the house of Judah is like unto all the heathen." Thie utterance expressed unbelief in regard to the peculiar privileges of Judah. The Jews had given themselves out as the chosen people of God, and their claim was disputed by Moab. 1. The scepticism was prompted by jealousy. Moab was vexed at the pretensions of the Jews. What right had one little nation to arrogate to itself the favour of Heaven? The same jealousy leads those who are outside the Christian profession to depreciate the privileges of the Church. But in the latter case there is far less excuse, because the doors of the Church are open for all to enter it. There is no exclusiveness in Christianity. Judaism was narrow, and while men of most heathen nations could only enter the covenant by becoming Jews, i.e. by renouncing their own nation, an express provision was made to rigorously exclude Moabites and Ammtmites (Deut. x:xiii. 3). 2. The scepticism was encouraged by the sins of the Jews. Unhappily there was a sting of truth in the taunt which the Moabites had flung at the degenerate Jews. As a fa.et, Judah had become only too like the heathen, Her separateness was based on a distinction of faith and morals; but alas I this distinction was fast melting away, and both in the practice of idolatry and in a. departure from the high ethical standard of the Law, the Jews were assimilating themselves to their pagan neighboul'I!. In the same way, the sins of Christians sow seeds of scepticism in the world. The Church is too much like the world, and the consequence is that the world doubts the high pretensions of the Church. 3. This ecepticism was grounded in en-01•. The view of the Moabites was superficial. They saw the glaring faults of the Jews, they observed the external likeness of Judah to heathen people, but they did not look beneath the surface to certain great spiritual truths. They did not see "the remnant n of the faithful, in which the prophets detected the germ of the future and recognized already the true Israel of God. They failed to note that a people may fall grievously from its mission, and yet may not utterly lose its vocation. It is the same with the world's judgment of the Church. In the darkest ages there has ever been a remnant of true Christians with whom could be found the sacred deposit of truth and grace. Even when the Church had sinned greatly, "the root of the mBtter" may still be in her, so that after heavy chastisement she may learn to repent and be restored. Moreover, the real Christian privileges which distinguish the true and faithful people of God from the world, the privileges of membership in the kingdom of heaveu, fellowship with God, etc., are not perceived by the worldly, for they are "spiritually discerned" (1 Cor. ii. 14), and "eye he.th not seen . . . the things which God hath prepared," etc. (1 Cor. ii. 9). II. THE JUST PUNISHMENT, This is assimilated to the guilt. 'fhere is to be nothing distinctive in the punishment of Moab, only a repetition of that of Ammon. Denying the distinction of the Jews, the Moabites are not to be distinguished in their doom. Refusing to admit the unique national destiny of Israel, they themselves are to cen~e to be remembered among the nations. Now look at the just irony of history. In course of time, the sceptical nation melts out of memory, while the people of God grow into a greater distinction and fulfil e. higher destiny than they ever anticipated.
Ver, 10.-A furgotlen people. "Thnt the Ammonites may not be remembered 54 THE BOOK OF THE PROPHET EZEKIEL. [on, xxv.1-17,