prophet was to communicate to Israel in case they should repent.

Chapter iii. The Lord testifies that Israel is even more hardened than any of the heathen nations. The people are "impudent and hard-hearted." It needed that Ezekiel should have his forehead made as hard as adamant to speak the word to them which he had to declare, saying, "Whether they will hear or whether they will forbear." The prophet is carried away by the power of the Spirit into the midst of the captives at Tel-abib. Although the house of Israel was hardened, God distinguished a remnant; and in this manner. The prophet was to warn individuals: it was to this work he was appointed. If his word was received, he who hearkened should be spared. Ezekiel should be responsible for the fulfilment of this duty, but each one should bear the consequences of his own conduct, after he had heard the word. Thus the people are no longer judged as a whole, as was the case when all depended on the public conduct of the nation or of the king. Israel had revolted, but still, he that hearkened to the word should live. God was acting in accordance with His long-suffering grace. The prophet again sees the glory of the Lord by himself, and the Spirit announces to him that he is not to go out among the people, but that he shall be a prisoner in his house, and that God will make his tongue cleave to the roof of his mouth; for they were a rebellious people, and as a people, the warning was not to be given them. God, when he pleased, would open the mouth of the prophet, and he should speak peremptorily to the people, declaring the word of the Lord. Let him hear that would the Lord would no longer plead in love, as He had done.

Chapter iv. Besides the general judgment that God pronounced upon the condition of Israel, Jerusalem - on whom lay all the iniquity of the people, now come to its height-appears before God whom she had despised. The prophet in representing the siege of Jerusalem, was also to point out the years of iniquity that had led to this judgment. For Israel in general 390. For Judah 40. It is certain that these dates do not refer to the duration

of the kingdom of Israel apart from Judah, nor to that of Judah, because the kingdom of Israel only lasted about 254 years, while that of Judah continued about 134 years after the fall of Samaria. It would appear that the period mentioned is reckoned from the separation of the ten tribes under Rehoboam, counting the years of Israel, because from that moment Israel has a separate existence; while Judah was every thing during the reign of Solomon which lasted 40 years. After his reign, Judah would be comprised in the general name of Israel, according to Ezekiel's usual habit; although on certain occasions, he distinguishes them, on account of the position of Zedekiah, and of God's future dealings. The reason for using this name of Israel for the whole, is plain enough, namely, that the captivity had placed the whole nation in the same condition, and under one common judgment. The nation was set aside, and a gentile kingdom established. Judah is sometimes distinguished, because there was still a remnant at Jerusalem, judged indeed yet more severely than the mass, but which nevertheless existed, and which will have distinct circumstances in their history until the last days. The same thing happens in the New Testament. In the language of the apostles, the twelve tribes are blended. Nevertheless, as a matter of history, the Jews-that is to say, those of Judah-are always distinct. In the main, Ezekiel prophesied under the same circumstances. Hence, in part, as we have said, his title of "son of man," given also to Daniel, as well as that of “ man greatly beloved." The man of power was Nebuchadnezzar. But he who represented the race before God, was an Ezekiel, as the man of desire was a Daniel, a man beloved of God. With respect to the date, it is certain that the 390 years are almost exactly the time of Israel's duration from the death of Solomon to the destruction of the temple. Some persons have wished to reckon the 40 years of Judah from Josiah's passover down to the same period, supposing that the destruction of the temple by Nebuchadnezzar took place four or five years after the captivity of Zedekiah; but this was not the case-it was a month later in the same year. Jehoiakim

was carried into captivity in the eighth year of Nebuchadnezzar (2 Kings xxiv. 12). Zedekiah reigned eleven years (Jer. lii. 12). In the nineteenth year of Nebuchadnezzar, Nebuzar-adan burnt the house of the Lord, and reading from verse 6, we see that it was a month after, in the same year. In taking the 40 years of Judah to be the reign of Solomon, it would be saying that Israel had done nothing but sin ever since the establishment of the kingdom, for it was only in the days of Solomon that there was a peaceful reign. David founded the kingdom. The responsibility of his family began with Solomon-2 Sam. vii.

Jerusalem is taken and its population almost entirely destroyed. The dispersed remnant are pursued by the sword, and a portion only of this remnant is spared. There would be some even of this portion cast into the fire. And this fire should reach to the whole house of Israel. That is to say, the judgment that should fall upon the remnant who do not perish in the city, should represent the position of all Israel. It is thus that the prophet is constantly led to speak of the whole nation. For as long as there was a remnant at Jerusalem, the nation had a place on the earth. But when the iniquitous rebellion of Zedekiah had led to the destruction of Jerusalem, this was no longer the case. But this judgment of Jerusalem contains very important elements for the understanding of all this part of the history of the people and of the dealings of God. "This is Jerusalem, saith the Lord God, I have set it in the midst of the nations and countries round about her." And instead of being a testimony in the midst of the nations, so that the house of the Lord should have attracted them, or at least have placed them under responsibility by a true testimony to God who dwelt there; instead of this, her inhabitants had even gone beyond the idolatrous nations in wickedness. Therefore God would execute judgments upon her in the sight of

It is thus that I understand this passage. We should imagine, from our translation, that it was some of the hairs that were cast into the fire. But in the Hebrew the pronoun is in the singular, and it is masculine as well as feminine.

all the nations. A just retribution for her sins. She should also be laid waste and made a reproach among the nations round about her; and (chap. vi.), the judgment should not be confined to Jerusalem, it should be executed on all the high places, on all the mountains of Israel. Every city should be desolate, all their idols destroyed, and the people scattered. They should know that the Lord had not threatened them in vain with His judgments. The fire should reach those that were afar off as well as those that were in the land; and the land should be laid waste, and the worshippers of idols slain around their infamous gods. Nevertheless, God would remember mercy in the midst of judgment; He would spare a little remnant of those who were scattered, and those who should escape should loathe themselves for the abominations they had committed. Thus Jerusalem had been judged as well as the mountains of Israel which were but too notorious for their idols and their high places.

Finally (chap. vii.), the whole land of Israel is under the sentence of God, "the four corners of the land." Those who escape the general judgment mourn alone upon the mountains, having forsaken all in despairhaving no power for resistance. The worst of the heathen should possess the land. And the ornament of the majesty of the Lord, which He had established in glory, having been profaned by their abominations, should be given up into the hands of strangers to be profaned by them. The secret place of his Holiness should be polluted. Mischief should come upon mischief, and there should be no remedy. The Lord would judge the people according to their deserts.

Solemn judgment was thus pronounced on the whole nation. All is desolate, and with respect to the relations of Israel with God-whether on the part of the people themselves, or by means of the house of David which was responsible to maintain these relations-all was finally lost. Grace may act; but the people and the house of David had totally failed. The name of God had been blasphemed through His people, instead of being glorified. The execution of judgment is now the

only testimony rendered Him.

The judgment is complete, it has fallen on the four corners of the land, and Israel is no longer a nation.

The seventh chapter closes this first prophecy, which is one of vast importance, as declaring the judgment fully executed upon the people of God on earth.

Chapter viii. begins a new prophecy which comprises several distinct revelations, and extends to the close of chapter xix. From the eighth to the end of the eleventh is connected. Judah still existed at Jerusalem, although many of them had already been carried into captivity with Jehoiakim. It was not till five years later that the temple was destroyed. It is the state of things at Jerusalem which is judged in these chapters. The elders of Judah presented themselves before the prophet, and the Lord took this opportunity to shew him all the enormities that would bring down judgment on the people. In the prophecy of the preceding year, God, by the mouth of the prophet, had threatened Israel with the giving up of His sanctuary to the profane (vii. 20—22). Here the Lord exhibits in detail the causes of this judgment. If we compare the history of Jeremiah, and the outward profession that was made, the pretension that the law should not perish from the priest, we shall understand the excessive iniquity of the Jews and their hypocrisy.

The glory of the Lord visits the temple. He takes His place on the side that looked towards the city, and, after having shown the prophet the heinous sins committed there, He gives command to execute the deserved vengeance, and to spare the remnant who mourned over all these abominations. That which declares morally the state of heart of the wicked, and which made them give loose to their iniquity, is that the absence of the Lord's intervention on account of their sins, had so acted on their unbelief as to make them say, "The Lord hath forsaken the earth and the Lord seeth not." This was obduracy of heart.

In chapter x., the whole city is given up to be consumed. The glory of the Lord presides over the judgment, and commands it. He stands upon the threshold of His