III. THE COMMON WOE AND LAMENTATION OF THE NATIONS. "Son of man," said the Lord, "wnil for the multitude of Egypt." Although the nations are represented as lying still in the depths of Sheol-their swords under their heads-yet they are repre- sented as in some measure conscious; Pharaoh of Egypt being " comforted" at the nwful approach of bis compeers in pride and terror, and the Zidonians as ashamed because of their sin and its recompense. Mourning and lamentation must ensue upon sin, even though during its commission there be insensibility and obduracy. IV. THE COMMON TESTIMONY OF THE NATIONS. The fate of the colossal world- empires of antiquity has preached, in tones of power and in terms of unmistakable precision, to the after-times. These nations, in their worldly pride and in their provi- dential fall, have taught mankind that there is but one sure foundation for a people's well-being, and that those who build upon another foundation are doomed to fall. God himself is the Source of true national life and prosperity. Where he is repudiated or forgotten, ruin is sure. Where he is honoured and obeyed, there and there only will there prevail progress and stability and peace.-T. Vers. 1-10.-Judgment on a proud king. The mightiest king is not irresponsible. Although he may find no authority on earth to exercise control over him, he shall find that an unseen Power holds him in check, and chastises his oppressions. From the ubiquity of God's sceptre he cannot escape. We have here described- I. A MONSTER OF MISCHIEF, He is represented 88 "a young lion of the nations," as II a whale in the seas." He is noteworthy, not for intellectual or manly qualities, but· merely for animal strength and violence. This is ignoble and infamous. This is to degrade one's self. He who was created to be a ruler over the animal tribes lowers himself to be their equal. His crown is gone. To do good is worthy of a man; to do mischief is beast-like. "Thou troubledst the waters with thy feet, and fouledst their rivers." It is easy to do mischief; it is tenfold harder to do permanent good. A maniao can destroy in an hour what a man of genius has taken long years to create. The king who devotes himself to aggressive warfare lowers himself to the level of a beast. A lion of the forest does the same. II. His HUMILIA1.'ING CAPTURE. "I will therefore spread out my net over thee." The man who has been a firebrand among the nations, a pestilent destroyer, God often takes, with facility, in one of his nets. In the net of bodily disease King Herod was taken-" was eaten up of worms, and died." Sometimes God captures men by means of their own vices. Their lust or their drunkenness bath slain them. Some- times God uses the plot of a conspirator, the intrigue of a palace cabal. Sometimes God uses the simplest agency of nature, as when the snow-flakes overwhelmed Napoleon's army, and defeated bis purpose. A change of wind is sufficient to capture the royal monster, 88 when God turned the waves of the Red Sea over Pharaoh and his host. It is the height of folly for a king to be self-willed or to lose sight of the King of kings. III. His COMPLETE DESTRUCTION. "I will cast thee forth upon the open field." Tho figure is maintained, viz. thnt the dead carcase of the monster shall lie unburied in the open field. 'l'his is not spoken of the person of Pharaoh, but of his imperial powor, bis existence as a monarch. His rule was to be destroyed. His crown and . sceptre should pass into hostile hands. Improbable as this event seemed at the momout of Ezekiel's announcement, it nevertheless came to pass. 'l'he dynasty of the Pharaohs ceased. The line of the Ptolcmies occupied the throne. The improbable very frequently becomes the actual. IV. NOTORIOUS DISII0NOUB. "I will fill the boasts of the whole earth with thee." The extreme idea of degradation and infamy is here delineated. Men crave for posthu- mous fame. They yearn to have a place of honour in the memory of coming genera- tions. For the lifeless body to be treated with insult and neglect is a perpetual dishonour. Still greater is the dishonour when precious human blood is poured out, as a worthless thing, to irrigate the soil. Herein is the old doctrine confirmed, "They that despise me shall be lightly esteemed." In silent, unexpected methods God vindicates himself. V. His FUNERAL DIR0E. "I will cover the sun with a. cloud, and the moon shall 11ot give her light." The inanimate objects of natt1ro are puetically describe(! a~ !>ZEKlEL-H, tf 178 THE BOOK OF THE PROPHET EZEKIEL. [on. XXXII, 1-32,
sympathizing with the doleful event. Man and nature are linked together. Man's fall was felt throughout the natural world. "The whole creation groaneth and travaileth together in pain until now." Man's recovery will be the consummation of nature's joy. "Then shall all the trees of the neld rejoice;" "'!'here shall be new l1e:wcns and a new earth." If only to give to men a livelier impression of the greatness or the disaster in Egypt, the luminaries of heaven are supposed to hide their faces in a mantle. Iu Egypt the light of the sun and of the moon are most brilliant. Seldom crcr is a cloud seen. Hence the singular occurrence of sudden darkness would leave a deeper effect upon the human mind. The distant stars are moved by man's rise or fall. VI. A WORLD-WIDE SHOCK. "I will make many people amazed at thee, and their kings shall be horribly afraid for thee." Pharaoh had seemed to be the highest embodiment of strength. His army bad been prodigious. The desert on every side had been a rampart of defence. His power was well-established-had been of long continuance. His sceptre had wide renown. If he fell, who can stand? where could safety be found? A sense of insecurity shook every monarch. Every man's life seemed to tremble in a balance. Distant nations heard the news of Phara.oh's fall with bated breath. Clearly a tremendous power hovered a.bout them, all the more to be dreaded because unseen. Each man felt that he might be the next to be stricken down. All human calculations failed. Ca.Im self-possession, in all seasons, is the special heritage of the godly.-D.