Ezekiel 11:1-13 - Homilies By J.d. Davies

The summary punishment of official guilt.

As a rule, God is extremely patient towards human rebellion. He reproves and remonstrates and warns long before the executioner appears. Yet sometimes he departs from this course, by a summary act of vengeance. The penalty that follows some crimes is swift and sudden. The Chaldean nobles who laid an impious snare for Daniel were soon overtaken with judgment. When Herod accepted the profane flattery of his courtiers, he was soon consumed with inward disease. Ananias and Sapphira had scarcely completed their falsehood when the sword of the executioner fell upon them. At times God starts out of his secret place, and suddenly vindicates his outraged majesty.

I. MARK THE FLAGRANCY OF SIN IN PRIESTS AND PEOPLE . In all probability these twenty-five men were the heads, or princes, over the twenty-four courses of the priests, while Jaazaniah and Pelatiah may have held a yet higher rank in the temple. It may be that Pelatiah was high priest or ruler of the temple. Certain it is that they were "princes of the people."

1 . Their position was one of vast influence. Their opinions would be accepted as the opinions of the people. Their example would be widely imitated. To a large extent, they would influence the life and conduct of the population. As they had the privilege of access to God, and possessed the means of knowing his will, the people would, as a matter of course, look to them for guidance. Profanity or infidelity among the chief priests would speedily infect the Hebrew flock. Hence, for others' sakes, it behoved them to be prudent, devout, and circumspect.

2 . Thy had turned Divine warning into ridicule. This seems the only satisfactory way of explaining their boast, "We dwell securely." "This city is the cauldron, and we are the flesh." Jeremiah, who still dwelt in Jerusalem, had seen, in a vision from God, "a seething pot, and its mouth was towards the north." The heads of the priestly order had parodied this, had treated it as an image of self- security, instead of as an omen of danger. As if they had said, "Be it so! This city, with its bastions and gates, impregnable as brass or iron, is a cauldron, and as the flesh is safe in the cauldrons, equally so are we!" They laughed at every intimation of danger. In the teeth of a hundred warnings, in the teeth of a score of defeats and overthrows, they persisted in a conviction of safety. Like fools of other nations, they "made a mock at sin."

3 . This senseless hardihood led to aggravated crime. One sin soon breeds a thousand others. They, who had the administration of justice, abused their office, and ruled with a sword of terror. Either by excessive lenity, in not repressing crime; or else by excessive tyranny, human life was held cheaply in the city. Death was a common occurrence, and excited no horror. Civic strifes abounded. The number of the slain increased, and these princes were responsible for the foul deed. They were the persons who "had filled the streets with the slain." The stains of human blood were upon their skirts.

4 . The exact measure of their sin was known. Not an item in their evil deeds was unknown nor unregistered. They had tried to conceal their misdeeds, had endeavoured to minimize their offences, were attempting to persuade themselves that Jehovah did not trouble about such matters. But imagine their surprise and confusion when every iota of offence, ay, and every secret evil thought, was fully laid out in the bill of attainder. The amount and degree of each man's guilt is allotted with scrupulous exactness.

II. OBSERVE THE PROPHET 'S COMMISSION . Ezekiel was employed by God to convey the last remonstrance to these princes.

1 . ,Elevation of mind is needed to fit men for reproving sin. "The Spirit lifted me up." We live, for the most part, on such a low level of spiritual feeling, that we must be "lifted up" in order to see the real wickedness of sin, in order successfully to remonstrate with sinners. Nothing can really "lift us up" to a nobler life but the power of the Holy Ghost.

2 . Knowledge is given to men for use. No sooner was it revealed to the prophet who were the ringleaders in the nation's sin, than at once the Spirit said to him, "Prophesy against them, O son of man." Here is work for man which the cherubim cannot do. It is the prerogative of man that he can gain access to the understanding, the judgment, the reason, the feeling, of his fellow man. Therefore God uses men to convey his messages of grace and admonition to guilty men. All the knowledge of Divine things which we have is given us for the advantage of all. "No man liveth unto himself."

3 . Divine command and Divine strength are given at one and the same time. When the voice said to Ezekiel, "Speak!" "the Spirit of the Lord fell upon him." Duty and ability

always go together. God has Never given to man a command which he was unable to obey. When God said to Moses, "Go forward!" God knew that the sea would divide at the fitting time. When Jesus said to the man with a withered band, "Stretch it forth!" he knew that along with the effort would be imparted new strength. Some duties may appear formidable to a man who forgets the promised cooperation of Divine grace. But whenever a spirit of faith possesses a man, he can say, like Paul, "I can do all things through Christ who strengthens me." In a very terse prayer did an ancient Father in the Church express this truth, "Give: and then commuted what thou wilt."

4 . The plainest reproof is the greatest kindness to men. Every accusation of God is laid by the prophet before these guilty men. It is a false friendship that conceals any part of the truth from our fellows, especially from relatives and kindred. Smooth words are not always the coin of affection. We read of one "whose words were softer than oil, yet were they drawn swords." Very wisely did David say, "Let the righteous reprove me; it shall be a kindness." It needs an abundance of wisdom, and a deep well spring of love, to speak the whole truth to an erring friend, if we would win him back to paths of virtue and piety. The centrifugal force of duty is often greater than the centripetal force of kindness. Had Eli been more firm and faithful with his sons, he might have saved the ark of God—ay, the whole nation—from disaster. We must "speak the whole truth in love."

III. SEE THE ATTENDANT ENERGY OF GOD . "It came to pass when I prophesied, that Pelatiah died."

1 . How foolish is carnal security. Walls that seem made of brass or granite are weaker than paste-board, unless they have God behind them. Foundations built by men are built on nothingness. Belshazzar conceived himself secure because the enormous walls of Babylon were about him; yet "in the selfsame night was Belshazzar slain." God's weapons of offence can penetrate easily all the poor defences of men.

2 . Man's opportunity is brief. It is an act of mercy that God allows any opportunity for escape. Such favour is seldom ever shown by an earthly king. Yet sin so blinds men that they imagine the reprieve wilt last forever.]t does not accord with God's wise and gracious plans to announce when the reprieve shall absolutely close. Often it closes when least expected. The day of salvation is the passing moment—the fleeting now.

3 . The retribution of God is sometimes summary. Men often persuade themselves that some change of circumstance, some lengthened illness, will precede the final stroke. They lean upon a broken reed, an empty shadow. "God seeth not as man seeth." He had seen that Pelatiah had reached a climax of sin, had received this special messenger with haughty scorn, was hardening his heart under this new reproof of Ezekiel. Hence to lengthen out his day of grace was waste of mercy, was to encourage others in sin. Therefore it was better that the scene of trial should suddenly close. The Lord smote him that he died. "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy."

IV. MARK THE BENEVOLENT SOLICITUDE OF GOD 'S SERVANT . The sudden death of Pelatiah corroborated the truth

that his personal presence was their only security, so now he assures the dispersed of Israel that, if they desired his presence, he would be to them still a "Sanctuary." All that he had been to them aforetime in Jerusalem he could be to them in Babylon. Alter all, their case need not be so deplorable. Better to be in Chaldea along with God, than in Jerusalem without him. They had supposed that God had identified himself with that gorgeous temple in Jerusalem—that he was there in a sense in which he could not be elsewhere. This error must be unlearnt. Having God with us, we may have all real good.

III. SEVEREST DISASTER IS OFTEN THE CRADLE OF BLESSING . Already it began to appear that the defeat and captivity of Israel were needful, yea, were working good in the banished ones. Already the exiles had lost faith in idols, and were ashamed of their past folly. Already they found that if they returned in spirit and prayer to the true God, he would still be their substantial Friend. The faith and courage of Daniel and other young men in Babylon indicate the improvement in religious life which was budding. The presence of Ezekiel as a teacher among them was an omen for good. We have seen how ( Ezekiel 8:1-18 .) the elders of Judah had sought his presence, and this, doubtless, that they might hear some word from the Lord. The sights of idolatry in that idolatrous land had probably sickened their minds and filled them with disgust. Now they sorrowed over lost privileges and lost opportunities. By the side of Chebar they "hung their harps in the willows," and wept. The sunshine of prosperity had spoilt their simple faith and loyalty; but in the shades of adversity they began to learn wholesome lessons. Here their character shall be re-created, their piety shall be revitalized. Earthly misfortune is heavenly discipline.

IV. THE HIGHEST GOOD IS INTERNAL . Far better to have a fortune within than a fortune outside us. This wealth is durable, abiding, inalienable. No amount of money can purchase honesty, or courage, or tender sensibility, or heart-purity.

1 . Regeneration is promised. "I will put, a new spirit within you." The stony heart shall be changed into a heart of flesh. Men are often too blind to appreciate the best possessions; but when our judgment is enlightened, we perceive that this is the richest boon God can give or man receive. This is an inner fountain of blessing—"a well of water springing up into everlasting life."

2 . There follows a spirit of filial loyalty. Possessing this new nature, God's Law will become a delight. The sentiment of David is reproduced in them: "Oh, how I love thy Law!" Better still; they learn to say, like Jesus, "I delight to do thy will, O God!" The path of obedience now becomes a fascination—a flowery mead or a fragrant grove. As the stars of heaven observe their proper orbits, so the new-born man spontaneously runs in the statutes of God. Obedience is no longer irksome; it is as natural as breathing, as natural as fruit-bearing.

3 . Covenant relationship. "They shall be my people, and I will be their God." This covenant secures for the chosen ones the inalienable favour and protection of God. God obtains, by mutual treaty, a new proprietorship in these people; they, on their part, obtain a proprietorship in God. They have a claim yielded to them by Divine condescension—a claim upon God they did not possess before.

4 . National unity. "I will give them one heart." Division had been one source of weakness in the former time. Civic rivalry had been the forerunner of national disaster. Now a better feeling shall prevail. "Judah shall not vex Ephraim, Ephraim shall not envy Judah." Union of the tribes shall be strength.

5 . On this shall follow demolition of idolatry. "They shall take away all the detestable things." The more we know God—his Fatherhood, love, and mercy—the more we see the folly and vanity of idols. The baubles that pleased a child are despised when we become men. Our growing love to God will make us intolerant of every rival. As the burnt child dreads the fire, so the restored Hebrews abhorred idols. The man who has a clean heart desires also a clean home. Real reformation begins within—at the centre, and works outward.

V. GOD 'S GOVERNMENT DEALS WITH THE INDIVIDUAL MAN . Such is the series of precious donations God engaged to bestow upon his afflicted people in exile; yet their repentance and submission was the pivot on which all good depended. If one here and there still clung to the old idolatry, that one should be excluded from all share in the nation's regeneration. His sin shall bear its proper fruit. The new covenant was to be personal as well as national; for God will not overlook the individual in the crowd. "Each one shall give account of himself unto God." The one among the guests destitute of the wedding garment was in a moment espied by the King. Not a solitary culprit shall escape the scrutiny of God's eye, nor the operation of God's Law. As the light of day penetrates every chink and corner of our globe, so the light of God's righteousness will disclose every sin of man.—D.