The Pulpit Commentary — Ezekiel — Volume 2 — Section 426

Ver. 9.-The soul's growth in goodness. The wisdom of God has been clearly evinced in the spiritual training of the human family. The forbidden fruit was the wisest test that G-on could impoRe on Adam. The simple sacrifice of a lamb was the fittest training of men's souls during the patriarchal age. And as the race developed from infancy into youth, and from youth to manhood, God's methods for unfolding and maturing the spiritual nature have been singularly appropriate. The highest good man can obtain is the development of his spirit--the expansion of his highest powers. To this end all religious worship is designed to contribute. L M..AN's sPmITUAL LIFE BEGINS AT ZERO. In all God's works we see development from a simple germ to highest perfection. For high reasons God does not produce perfected natures at a single stroke. Even this unconscious earth passed through long stages of preparation before it was fit for human habitation. The rose does not reach perfection except by patient culture. Everything about us is in transition, and is moving onward in a course of development. .Art is not yet perfected. Our bodily nature begins with a microscopic germ, end slowly develops towards maturity. If anything is plainly revealed in Scripture, it is this-that the life of the soul begins at the lowest point and is intended to reach the highest. We do not begin our earthly career with robust faith in the unseen God, nor yet with a sensitive conscience, nor yet with strong aspirations after moral excellence. All this is the result of research end self-discipline and prayer. Clearly there is an intimate analogy between all the varieties of life known to us. With respect to the grain there is first the seed, then the blade, then stalk, then ear, then full com in the ear. With respect to the body there is babyhood, infancy, youth, manhood, maturity. And the life of the soul begins with a thought, a feeling, a wish, a prayer. It begins in the understanding, passes into the conscience, touches the emotions, moves the desires, constro.ins the will, moulds the life. It begins in feebleness and develops into world-controlling power. Probably the main reasoD for this is that the spiritual life, to have any beauty or excellence, must be the spontaneous desire and endeavour of the man him- self. lf, by the constitution of his nature, a man must be holy and benevolent, there would be no merit in holiness, no worth in benevolence. Therefore scope is given to a man, greater or lesser, to foster the young germ of spiritual life, and to develop it unto the noblest perfection. This is our supreme business during our mortal career. II. M..AN's SPIRITUAL LIFE OAN BE NOURISHED BY ACTS OF PUBLIO WORSHIP. The temple in the olden time, and Christian sanctuaries now, are designed by God for this end. 1. Instruction is provided. In the former ages this was furnished in the form of rite and emblem; now, almost entirely, by oral utterance, '!'here is conveyed information respecting God, his nature, his kingdom, his will, his doiDge; information respecting man, his nature, his fall, his redemption, his possible elevation to purity, bis destinies in a future state. 2. Access to God is allowed. Self-inPpection is encour- aged. Interior siD, in inclination and desire, is detected. The eye is turned inward upon the soul. The best sensibilities of the heart are strengthened and expanded. A vision of holiness is obtained. New aspirations begin to bud. The sacred influence of God is felt upon the soul. True prayer is stimulated. 8. Right habits MB con- ftrmed. Every man ie more or less influenced by hie fellow-man, so contact with holy IJ?en produces salutary impressions upon every sensitive mind. The forceful presenta- tion of truth upon the moral nature tends to elevate it. Convictions of religious duty ·on. XLVI. 1-24.] THE BOOK OF THE PROPHET EZEKIEL, 411 I are inwrought. Regard for God's revelation and for God's will ie deepened. Resoh1- tion to follow a right course is often formed. The energies of the soul are braced up for high endeavour. Familiarity with God and with eternal things ia ihcreased. As a plant grows and bnds under the influence of the vernal sun, so 2. raan's soul unfolds a.mid the surroundings of public worship. 4. A Divine influence is preaent. I III. MAN'S BPIBITUAL LIFE 18 EITHER HELPEl) OE. 0HEOKED BY EVERY VISIT TO THE SANCTUARY. This is the ma.in truth taught in this verse. Men were not allowed, in the second tempi-,,, w retrace their steps. They might not depart by the same path as that by which they approached the altar. Without doubt this we.a ordained in order to leave an impressive lesson on their minds. The law yet remains. It is written on man's spiritual constitution. It is written in the very structure of the temple. No man leaves God's house precisely the same man as he went in. He is either worse or better for his visit. If he has yielded in any measure to the claims of God, he is the better. If he has resisted them a.fresh, he is the worse. 1. Let us contemplate the foolish man. (1) If he enter by the gate of self-righteousness he will in all probability leave by the gate of insensibility. His soul will be hardened under the pn cess. The sun that melts wax hardens clay. (2) If he enter by the gato of unbelief he will leave by the gate of despair. Foregone conclusions fasten like a bandage upon the eyes. '£he root of blindness is a perverse will. '£he man without God is without hope. (3) If he enter by the gate of formal custom he will leave by the gate of bondage. His carnal fetters will have been more firmly riveted by the visit. 2. Let us contemplate the wise man-the beneficial visit. (1) He who enters by the gate of inquiry leaves by the gate of knowledge. (2) He who enters by the gate of penitence leaves by the gate of peace. (3) He who enters by the gate of prayer leaves by the gate of triumph. (4) He who enters by the gate of consecration leaves by the gate of immortal hope.-D. Vera. 13-15.-The essence of religion. Inasmuch as true religion is a daily help and solace to men, it was needful to impress this upon the minds of the Jews by a daily sacrifice. In order to obtain the highest good from God, we must dedicate our whole self to God. It is in giving that we receive. Our interests and God's interests are not distinct; they are identical. Yet this is e. difficult lesson for men to learn. They persist in judging that time taken from secular pursuits is time misspent; that money removed from material frucUfication is property waste. Surely God does not need our poor gifts. And if he accepts them, it is in order that they may be made channels of blessing to the worshipper. The essence of religion is hearty self-sacrifice. I. RELIGION CONSISTS IN COMPLETE BELF-CONBE0BATION. The burnt offering was wholly consumed. Outward and formal acts of worship do not constitute acceptable religion. The ceremony may only be the show and not the substance, the shell without the kernel, the body without the soul, the chnnnel without a living stream of love. If love be the central germ of piety, then love constrains the dedication to God of all I am-all I have. Such dedication is only reasonable. I cannot lay my finger on any organ of my body, or on any virtue in my soul, or on nny item of my substance, which does not belong to God by right; hence in completest consecration I only fulfil my obligation; I give no more than is due. God has given to his children all he has-has not withheld his Son; therefore the obligation is intensified. No lesser repayment of the debt would be complete. Self-dedication is God-like. As when a man carries his gold to the royal mint that it may become current coin for exchange, be receives it back with the image and superscription of the sovereign upon it; so, when we give ourselves wholly to God, we get a nobler self; God's image is super- added. We're most our own when most completely his. II. RELIGION IMPOSES ON MEN A PERPETUAL OBLIGATION. The burnt offering was to be repeated "every morning." The surrender of self to God is not an isolated act done once for all. It means the continuous habitude of the soul. As we open our shutters every morning or withdraw our blinds in order to let in the light, eo every morning we need to open all the doorways of the soul afresh to give access to God. 'fhe tempter is ever at hand to induce us to forget God; our fleshly nature asserts itself-thrusts itself in between us and God; therefore there is daily need to renew our sacred vows. As the fields are refreshed every summer morning by another baptism «2 THE BOOK OF TRE PROPHET EZEKmt. [oH. XLvt.1-24:,