Ver. 27.-God's tabernacle. I. Goo Is IN TlIE MIDST OF ms PEOPLE. He is not a distant dlvinity seated on cloud-capped Olympus or hidden in remote heavenly regions. He visits the earth and even dwells there. We recognize his presence in the beauty of spring and the wealth of autumn ; we hear his voice in the thunderstorm, and we see his glory in the sunshine. He haunts the cathedral aisles of the forest; he unveils his glory beneath the blue dome that covers the fair fields of nature. Assuredly he is in our homes shedding peace and love; he draws very near to our souls in the night of sorrow; and he smiles upon us in our innocent joys. Moreover, while God is thus universally present, he manifests himself especially to his people as he does not unto the world (John xiv, 22, 23). This is not on account of any unreasonable partiality, any unfair favouritism. He says justly, "I love them that love me; and those that seek me early shall find me" (Prov. viii. 17). II. Goo's PRESENCE Is A PROTECTION FOB ms PEOPLE. He says that his taber- nacle shall be not merely "with them," but "over them," as the phrase should be rendered. We think of a sheltering tent protecting the people from the heat of the sun by day and from the frosts by night. In the olden times the tabernacle was planted in the midst of the camp, but the people generally were not admitted to its cove::-ed shrine, which was reserved for a privileged priesthood. Now, however, the veil is rent, and now all God's people are priests, as the apostle to the Jews declared (1 Pet. iL 9). Now, therefore, God's tabernacle is not only in the midst of the camp, gazed at with admiration by a surrounding host. It is spread over the people of God, because they are allowed to enter its most holy place. Our safety lies in our nearness to God, and. when we truly seek to enter into close communion with Heaven we find that there is a sense of security and peace that can be found in no other way. 1. God then protects from trouble, even when the blow falls, by strengthening us to bear it. 2. He protects from temptatfon by giving us a joy greater than that of the pleasures of sin. 3. He pro- tects from the guilt of the past, by ta.king away our sins and giving free forgiveness. 4. He protects from the fear of the future, by assuring us the.t he will uever leave us nor forsake us. III. Goo's PRESENCE WITH HIS PEOPLE SECU11BS TREIB UNION WITH mu. "Yea, I will be their God, and they ehe.ll be rny people." It is difficult to love o.nd trust e.u absent Being, but nearness stimulates affection and confidence. 1. The people own God. He is "their God." This signifies willing occeptance following deliberate choice. No man he.a e. true experience of religion until he ce.n say from his heart, "The Lord is my God." 2. God owns his people. 'l'hey are his by right of creation; they aro still more his by right of redemption-" bought with a price." God's ownership implies (1) his right to doe.she will with his people; (2) hie care to preserve his possession; (3) his joy in dwelling among hie children. Observe, in conclusion: 1. Sin removes the tabernacle of God from our midst. 'When Israel sinned, the tabernacle we.a pitched outside the camp. 2. Christ brings Gotl back into cloaut association with us. In Christ he "pitches hie tent among us" (John i. 14).
Ver. 28.-The ,anctification of the Church a gospel/or the world. I. Tm~ BAN0TIFI• CATION OF T~E _CHURCH. 1. !ts form. Sanctification is essentially a being set apart for God. This mvolves two ideas. (1) Separation. The Jews were separated from the heathen. Christians are called out from the world. Christ founded the Church partly in order that Christians might realize the brotherhood of a family within its borders, and partly that they might be divided from the heathenish world. Thl superficial Christianizing of the world, and the more than superficial worldliness of the Church, have combined to obscure the old lines of demarcation. But we cannot afford to neglect them. (2) Dedication. The separated people are set apart for God, as young Samuel was separated from hie house and given to the Lord. 'l'his is the explanation of the separation; here we see its purpose. The separation does not take place for the sake of making a difference, but in order that the people of God may wholly give themselves to his service. 2. Its character. Though the pure idra. of sanctification is formal rather than moral, and means essentially n setting apart for God, it is only realized in the experience of personal holin~ss. (1) W c can only be eepnmted from tho world by giving up th~ sin of the world. 'l'hc mark of separntion EZEKij!!L-II. l' 274 THE BOOK OF THE PROPHET EZEKIEL. [ou. xxxvrr.1-28.
is purity of character. (2) We can only be devoted to God by purity of heart. Only thus can we see God (Matt. v. 8). Only thus can our service be acceptable in his sight. Thus sanctification comes to be equivalent to making pure and holy. 3. Its cause. God sanctifies his people. They must de11ire and seek the sanctification, but they (',IL □ not create it. Men may separate themselves from the world in external profession and habit, living as hermits in the wilderness, immuring themselves in cloistered monasteries, repudiating conventional manners with Puritan precision; and all the while they may remain worldly at heart. They may offer themselves formally for the service of God, and take office in the Church, and yet be only self-seekers and servants of sin. As purification is essential to sanctification, sanctification mnst be a Divine act. This is the great work of the Holy Spirit. God separates, consecrates, and purifies his people through the action of his Spirit in them. ll. THE INFLUENCE OF THE SANCTIFICATION OF THE CBUROB ON TBE WORLD. The heathen shall know that God sanctifies Israel. This fact will be a witness to the pagan world _of ~he power and characf:er of God. It will be a great sermon in history, a preachmg m events. No preaching can be more powerful. The greatest hindrance to missionary work consists in the wicked conduct of persons from Christian lands who visit heathen countries. The example of the Christian life is its best help. Christ preached by his life more than by his words. His cross on Calvary is more eloquent than his Sermon on the Mount. If we desire to give a new impulse to missionary enterprises we must begin at home. We must first of all consecrate our own hearts and lives afresh to our Master ; we must seek a new baptism of the Holy Ghost for the sanctification of the Church. The Pentecost that brought a spiritual blessing to the little company in the upper room at Jerusalem started the great evangelistic triumphs of the apostolic age. While it may be well to discuss missionary methods, we much more need to seek a spiritual revival of the home Churches, that a new impulse may be given to the most fruitful form of missionizing-the living influence of a consecrated people.