Resultados para: "AZUR"

<p>In these verses we have the work of creation in its epitome and in its embryo.
I. In its epitome, Gen 1:1, where we find, to our comfort, the first article of our creed, that God the Father Almighty is the Maker of heaven and earth, and as such we believe in him.
1. Observe, in this verse, four things: -
(1.) The effect produced - the heaven and the earth, that is, the world, including the whole frame and furniture of the universe, the world and all things therein, Act 17:24. The world is a great house, consisting of upper and lower stories, the structure stately and magnificent, uniform and convenient, and every room well and wisely furnished. It is the visible part of the creation that Moses here designs to account for; therefore he mentions not the creation of angels. But as the earth has not only its surface adorned with grass and flowers, but also its bowels enriched with metals and precious stones (which partake more of its solid nature and more valuable, though the creation of them is not mentioned here), so the heavens are not only beautified to our eye with glorious lamps which garnish its outside, of whose creation we here read, but they are within replenished with glorious beings, out of our sight, more celestial, and more surpassing them in worth and excellency than the gold or sapphires surpass the lilies of the field. In the visible world it is easy to observe, [1.] Great variety, several sorts of beings vastly differing in their nature and constitution from each other. Lord, how manifold are thy works, and all good! [2.] Great beauty. The azure sky and verdant earth are charming to the eye of the curious spectator, much more the ornaments of both. How transcendent then must the beauty of the Creator be! [3.] Great exactness and accuracy. To those that, with the help of microscopes, narrowly look into the works of nature, they appear far more fine than any of the works of art. [4.] Great power. It is not a lump of dead and inactive matter, but there is virtue, more or less, in every creature: the earth itself has a magnetic power. [5.] Great order, a mutual dependence of beings, an exact harmony of motions, and an admirable chain and connection of causes. [6.] Great mystery. There are phenomena in nature which cannot be solved, secrets which cannot be fathomed nor accounted for. But from what we see of heaven and earth we may easily enough infer the eternal power and Godhead of the great Creator, and may furnish ourselves with abundant matter for his praises. And let our make and place, as men, remind us of our duty as Christians, which is always to keep heaven in our eye and the earth under our feet.
(2.) The author and cause of this great work - God. The Hebrew word is Elohim, which bespeaks, [1.] The power of God the Creator. El signifies the strong God; and what less than almighty strength could bring all things out of nothing? [2.] The plurality of persons in the Godhead, Father, Son, and Holy Ghost. This plural name of God, in Hebrew, which speaks of him as many though he is one, was to the Gentiles perhaps a savour of death unto death, hardening them in their idolatry; but it is to us a savour of life unto life, confirming our faith in the doctrine of the Trinity, which, though but darkly intimated in the Old Testament, is clearly revealed in the New. The Son of God, the eternal Word and Wisdom of the Father, was with him when he made the world (Pro 8:30), nay, we are often told that the world was made by him, and nothing made without him, Joh 1:3, Joh 1:10; Eph 3:9; Col 1:16; Heb 1:2. O what high thoughts should this form in our minds of that great God whom we draw nigh to in religious worship, and that great Mediator in whose name we draw nigh!
(3.) The manner in which this work was effected: God created it, that is, made it out of nothing. There was not any pre-existent matter out of which the world was produced. The fish and fowl were indeed produced out of the waters and the beasts and man out of the earth; but that earth and those waters were made out of nothing. By the ordinary power of nature, it is impossible that any thing should be made out of nothing; no artificer can work, unless he has something to work on. But by the almighty power of God it is not only possible that something should be made of nothing (the God of nature is not subject to the laws of nature), but in the creation it is impossible it should be otherwise, for nothing is more injurious to the honour of the Eternal Mind than the supposition of eternal matter. Thus the excellency of the power is of God and all the glory is to him.
(4.) When this work was produced: In the beginning, that is, in the beginning of time, when that clock was first set a going: time began with the production of those beings that are measured by time. Before the beginning of time there was none but that Infinite Being that inhabits eternity. Should we ask why God made the world no sooner, we should but darken counsel by words without knowledge; for how could there be sooner or later in eternity? And he did make it in the beginning of time, according to his eternal counsels before all time. The Jewish Rabbies have a saying, that there were seven things which God created before the world, by which they only mean to express the excellency of these things: - The law, repentance, paradise, hell, the throne of glory, the house of the sanctuary, and the name of the Messiah. But to us it is enough to say, In the beginning was the Word, Joh 1:1.
2. Let us learn hence, (1.) That atheism is folly, and atheists are the greatest fools in nature; for they see there is a world that could not make itself, and yet they will not own there is a God that made it. Doubtless, they are without excuse, but the god of this world has blinded their minds. (2.) That God is sovereign Lord of all by an incontestable right. If he is the Creator, no doubt he is the owner and possessor of heaven and earth. (3.) That with God all things are possible, and therefore happy are the people that have him for their God, and whose help and hope stand in his name, Psa 121:2; Psa 124:8. (4.) That the God we serve is worthy of, and yet is exalted far above, all blessing and praise, Neh 9:5, Neh 9:6. If he made the world, he needs not our services, nor can be benefited by them (Act 17:24, Act 17:25), and yet he justly requires them, and deserves our praise, Rev 4:11. If all is of him, all must be to him.
II. Here is the work of creation in its embryo, Gen 1:2, where we have an account of the first matter and the first mover.
1. A chaos was the first matter. It is here called the earth (though the earth, properly taken, was not made till the third day Gen 1:10), because it did most resemble that which afterwards was called earth, mere earth, destitute of its ornaments, such a heavy unwieldy mass was it; it is also called the deep, both for its vastness and because the waters which were afterwards separated from the earth were now mixed with it. This immense mass of matter was it out of which all bodies, even the firmament and visible heavens themselves, were afterwards produced by the power of the Eternal Word. The Creator could have made his work perfect at first, but by this gradual proceeding he would show what is, ordinarily, the method of his providence and grace. Observe the description of this chaos. (1.) There was nothing in it desirable to be seen, for it was without form and void. Toho and Bohu, confusion and emptiness; so these words are rendered, Isa 34:11. It was shapeless, it was useless, it was without inhabitants, without ornaments, the shadow or rough draught of things to come, and not the image of the things, Heb 10:1. The earth is almost reduced to the same condition again by the sin of man, under which the creation groans. See Jer 4:23, I beheld the earth, and lo it was without form, and void. To those who have their hearts in heaven this lower world, in comparison with that upper, still appears to be nothing but confusion and emptiness. There is no true beauty to be seen, no satisfying fulness to be enjoyed, in this earth, but in God only. (2.) If there had been any thing desirable to be seen, yet there was no light to see it by; for darkness, thick darkness, was upon the face of the deep. God did not create this darkness (as he is said to create the darkness of affliction, Isa 45:7), for it was only the want of light, which yet could not be said to be wanted till something was made that might be seen by it; nor needs the want of it be much complained of, when there was nothing to be seen but confusion and emptiness. If the work of grace in the soul is a new creation, this chaos represents the state of an unregenerate graceless soul: there is disorder, confusion, and every evil work; it is empty of all good, for it is without God; it is dark, it is darkness itself. This is our condition by nature, till almighty grace effects a blessed change.
2. The Spirit of God was the first mover: He moved upon the face of the waters. When we consider the earth without form and void, methinks it is like the valley full of dead and dry bones. Can these live? Can this confused mass of matter be formed into a beautiful world? Yes, if a spirit of life from God enter into it, Eze 37:9. Now there is hope concerning this thing; for the Spirit of God begins to work, and, if he work, who or what shall hinder? God is said to make the world by his Spirit, Psa 33:6; Job 26:13; and by the same mighty worker the new creation is effected. He moved upon the face of the deep, as Elijah stretched himself upon the dead child, - as the hen gathers her chickens under her wings, and hovers over them, to warm and cherish them, Mat 23:37, - as the eagle stirs up her nest, and flutters over her young (it is the same world that is here used), Deu 32:11. Learn hence, That God is not only the author of all being, but the fountain of life and spring of motion. Dead matter would be for ever dead if he did not quicken it. And this makes it credible to us that God should raise the dead. That power which brought such a world as this out of confusion, emptiness, and darkness, at the beginning of time, can, at the end of time, bring our vile bodies out of the grave, though it is a land of darkness as darkness itself, and without any order (Job 10:22), and can make them glorious bodies.</p>

<p>The people having, besides their submission to the ceremony of the sprinkling of blood, declared their well-pleasedness in their God and his law, again and again, God here gives to their representatives some special tokens of his favour to them (for God meets him that rejoices and works righteousness), and admits them nearer to him than they could have expected. Thus, in the New Testament church, we find the four living creatures, and the four and twenty elders, honoured with places round the throne, being redeemed unto God by the blood of the Lamb which is in the midst of the throne, Rev 4:4, Rev 4:6; Rev 5:8, Rev 5:9. Observe, 1. They saw the God of Israel (Exo 24:10), that is, they had some glimpse of his glory, in light and fire, though they saw no manner of similitude, and his being no man hath seen nor can see, Ti1 6:16. They saw the place where the God of Israel stood (so the Septuagint), something that came near a similitude, but was not; whatever they saw, it was certainly something of which no image nor picture could be made, and yet enough to satisfy them that God was with them of a truth. Nothing is described but that which was under his feet; for our conceptions of God are all below him, and fall infinitely short of being adequate. They saw not so much as God&#039;s feet; but at the bottom of the brightness, and as the footstool or pedestal of it, they saw a most rich and splendid pavement, such as they never saw before nor after, as it had been of sapphires, azure or sky-coloured. The heavens themselves are the pavement of God&#039;s palace, and his throne is above the firmament. See how much better wisdom is than the precious onyx or the sapphires, for wisdom was from eternity God&#039;s delight (Pro 8:30), and lay in his bosom, but the sapphires are the pavement under his feet; there let us put all the wealth of this world, and not in our hearts. 2. Upon the nobles (or elders) of Israel, he laid not his hand, Exo 24:11. Though they were men, the dazzling splendour of his glory did not overwhelm them; but it was so moderated (Job 26:9), and they were so strengthened (Dan 10:19), that they were able to bear it. Nay, though they were sinful men, and obnoxious to God&#039;s justice, yet he did not lay his punishing avenging hand upon them, as they feared he would. When we consider what a consuming fire God is, and what stubble we are before him, we shall have reason to say, in all our approaches to him, It is of the Lord&#039;s mercies that we are not consumed. 3. They saw God, and did eat and drink. They had not only their lives preserved, but their vigour, courage, and comfort; it cast no damp upon their joy, but rather increased and elevated it. They feasted upon the sacrifice, before God, in token of their cheerful consent to the covenant now made, their grateful acceptance of the benefits of it, and their communion with God, in pursuance of that covenant. Thus believers eat and drink with Christ at his table, Luk 22:30. Blessed are those that shall eat bread in the kingdom of our Father, and drink of the wine new there.</p>

<p>And they saw the God of Israel--That there was no visible form or representation of the divine nature, we have expressly intimated (Deu 4:15). But a symbol or emblem of His glory was distinctly, and at a distance, displayed before those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (Eze 1:26; compare Gal 3:24).

sapphire--one of the most valuable and lustrous of the precious gems--of a sky-blue or light azure color and frequently chosen to describe the throne of God (see Eze 1:26; Eze 10:1).</p>

<p>the ferret--the Hebrew word is thought by some to signify the newt or chameleon, by others the frog.

the chameleon--called by the Arabs the warral, a green lizard.

the snail--a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.

the mole--Another species of lizard is meant, probably the chameleon.</p>

<p>We have here a second muster of the tribe of Levi. As that tribe was taken out of all Israel to be God&#039;s peculiar, so the middle-aged men of that tribe were taken from among the rest to be actually employed in the service of the tabernacle. Now observe,
I. Who were to be taken into this number. All the males from thirty years old to fifty. Of the other tribes, those that were numbered to go forth to war were from twenty years old and upward, but of the Levites only from thirty to fifty; for the service of God requires the best of our strength, and the prime of our time, which cannot be better spent than to the honour of him who is the first and best. And a man may make a good soldier much sooner than a good minister. Now,
1. They were not to be employed till they were thirty years old, because till then they were in danger of retaining something childish and youthful and had not gravity enough to do the service, and wear the honour, of a Levite. They were entered as probationers at twenty-five years old, (Num 8:24), and in David&#039;s time, when there was more work to be done, at twenty (Ch1 23:24, and so Ezr 3:8); but they must be five years learning and waiting, and so fitting themselves for service; nay, in David&#039;s time they were ten years in preparation, from twenty to thirty. John Baptist began his public ministry, and Christ his, at thirty years old. This is not in the letter of it obligatory on gospel ministers now, as if they must either not begin their work till thirty years old or must leave off at fifty; but it gives us two good rules: - (1.) That ministers must not be novices, Ti1 3:6. It is a work that requires ripeness of judgment and great steadiness, and therefore those are very unfit for it who are but babes in knowledge and have not put away childish things. (2.) That they must learn before they teach, serve before they rule, and must first be proved, Ti1 3:10.
2. They were discharged at fifty years old from the toilsome part of the service, particularly that of carrying the tabernacle; for that is the special service to which they are here ordained, and which there was most occasion for while they were in the wilderness. When they began to enter upon old age, they were dismissed, (1.) In favour to them, that they might no be over-toiled when their strength began to decay. Twenty years&#039; good service was thought pretty well for one man. (2.) In honour to the work, that it might not be done by those who, through the infirmities of age, were slow and heavy. The service of God should be done when we are in the most lively active frame. Those do not consider this who put off their repentance to old age, and so leave the best work to be done in the worst time.
II. How their work is described. They are said to enter into the host, or warfare, to do the work in the tabernacle. The ministry is a good work (Ti1 3:1): ministers are not ordained to the honour only, but to the labour, not only to have the wages, but to do the work. It is also a good warfare, Ti1 1:18. Those that enter into the ministry must look upon themselves as entered into the host, and approve themselves good soldiers, Ti2 2:3. Now, as to the sons of Kohath in particular, here is,
1. Their service appointed them, in the removes of the tabernacle. Afterwards, when the tabernacle was fixed, they had other work assigned them; but this was the work of the day, which was to be done in its day. Observe, Wherever the camp of Israel went, the tabernacle of the Lord went with them, and care must be taken for the carriage of it. Note, Wherever we go, we must see to it that we take our religion along with us, and not forget that or any part of it. Now the Koliathites were to carry all the holy things of the tabernacle. They were charged with those things before (Num 3:31), but here they have more particular instructions given them. (1.) Aaron, and his sons the priests, must pack up the things which the Kohathites were to carry, as here directed, Num 4:5, etc. God had before appointed that none should come into the most holy place, but only Aaron once a year with a cloud of incense (Lev 16:2); and yet, the necessity of their unsettled state requiring it, that law is here dispensed with; for every time they removed Aaron and his sons went in to take down the ark, and make it up for carriage; for (as the learned bishop Patrick suggests) the shechinah, or display of the divine majesty, which was over the mercy-seat, removed for the present in the pillar of cloud, which was taken up, and then the ark was not dangerous to be approached. (2.) All the holy things must be covered, the ark and table with three coverings, all the rest with two. Even the ashes of the altar, in which the holy fire was carefully preserved and raked up, must have a purple cloth spread over them, Num 4:13. Even the brazen altar, though in the court of the sanctuary it stood open to the view of all, yet was covered in the carriage of it. All these coverings were designed, [1.] For safety, that these holy things might not be ruffled with the wind, sullied with the rain, nor tarnished with the sun, but that they might be preserved in their beauty; for on all the glory shall be a defence. The coverings of badgers&#039; skins, being thick and strong, would keep out wet; and, while we are in our passage through the wilderness of this world, it concerns us to be fenced for all weathers, Isa 4:5, Isa 4:6. [2.] For decency and ornament. Most of these things had a cloth of blue, or purple, or scarlet, spread outmost; and the ark was covered with a cloth wholly of blue (Num 4:6), an emblem (say some) of the azure skies, which are spread like a curtain between us and the Majesty on high, Job 26:9. Those that are faithful to God should endeavour likewise to appear beautiful before men, that they may adorn the doctrine of God our Saviour. [3.] For concealment. It signified the darkness of that dispensation. That which is now brought to light by the gospel, and revealed to babes, was then hidden from the wise and prudent. They saw only the coverings, not the holy things themselves (Heb 10:1); but now Christ has destroyed the face of the covering, Isa 25:7. (3.) When all the holy things were covered, then the Kohathites were to carry them on their shoulders. These things that had staves were carried by their staves (Num 4:6, Num 4:8, Num 4:11, Num 4:14); those that had not were carried upon a bar, or bier, or bearing barrow, Num 4:10, Num 4:12. See how the tokens of God&#039;s presence in this world are movable things; but we look for a kingdom that cannot be moved.
2. Eleazar, now the eldest son of Aaron, is appointed overseer of the Kohathites in this service (Num 4:16); he must take care that nothing was forgotten, left behind, or displaced. As a priest he had more honour than the Levites, but then he had more care; and that care was a heavier burden, no doubt, upon his heart, than all the burdens that were laid upon their shoulders. It is much easier to do the work of the tabernacle than to discharge the trusts of it, to obey than to rule.
3. Great care must be taken to preserve the lives of these Levites, by preventing their unseasonable irreverent approach to the most holy things: Cut you not off the Kohathites, Num 4:18. Note, Those who do not what they can to keep others from sin do what they can to cut them off. [1.] The Kohathites must not see the holy things till the priests had covered them, Num 4:20. Even those that bore the vessels of the Lord saw not what they bore, so much were even those in the dark concerning the gospel whose office it was to expound the law. And, [2.] When the holy things were covered, they might not touch them, at least not the ark, called here the holy thing, upon pain of death, Num 4:15. Uzza was struck dead for the breach of this law. Thus were the Lord&#039;s ministers themselves then kept in fear, and that was a dispensation of terror, as well as darkness; but now, through Christ, the case is altered; we have seen with our eyes, and our hands have handles, the word of life (Jo1 1:1), and we are encouraged to come boldly to the throne of grace.</p>

<p>We have here,
I. The great security of the prince&#039;s of Jerusalem, notwithstanding the judgements of God that were upon them, The prophet was brought, in vision, to the gate of the temple where these princes sat in council upon the present arduous affairs of the city: The Spirit lifted me up, and brought me to the east gate of the Lord&#039;s house, and behold twenty-five men were there. See how obsequious the prophet was to the Spirit&#039;s orders and how observant of all the discoveries that were made to him. It should seem, these twenty-five men were not the same with those twenty-five whom we saw at the door of the temple, worshipping towards the east (Eze 8:16); those seen to have been priests or Levites, for they were between the porch and the altar, but these were princes sitting in the gate of the Lord&#039;s house, to try causes (Jer 26:10), and they are here charged, not with corruptions in worship, but with mal-administration in the government; two of them are named, because they were the most active leading men, and perhaps because the prophet knew them, though he had been some years absent - Pelatiah and Jaazaniah, not that mentioned Eze 8:11, for he was the son of Shaphan, this is the son of Azur. Some tell us that Jerusalem was divided into twenty-four wards, and that these were the governors or aldermen of those wards, with their mayor or president. Now observe, 1. The general character which God gives of these men to the prophet (Eze 11:2): &quot;These are the men that devise mischief; under pretence of concerting measures for the public safety they harden people in their sins, and take off their fear of God&#039;s judgements which they are threatened with by the prophets; they gave wicked counsel in this city, counselling them to restrain and silence the prophets, to rebel against the king of Babylon, and to resolve upon holding the city out to the last extremity.&quot; Note, It is bad with a people when the things that belong to their peace are hidden from the eyes of those who are entrusted with their counsels. And, when mischief is done, God knows at whose door to lay it, and, in the day of discovery and recompence, will be sure to lay it at the right door, and will say, These are the men that devised it, though they are great men, and pass for wise men, and must not now be contradicted or controlled. 2. The particular charge exhibited against them in proof of this character. They are indicted for words spoken at their council-board, which he that stands in the congregation of the mighty would take cognizance of (Eze 11:3); they said to this effect, &quot;It is not near; the destruction of our city, that has been so often threatened by the prophets, is not near, not so near as they talk of.&quot; They are conscious to themselves of such an enmity to reformation that they cannot but conclude it will come at last; but they have such an opinion of God&#039;s patience (though they have long abused it) that they are willing to hope it will not come this great while. Note, Where Satan cannot persuade men to look upon the judgement to come as a thing doubtful and uncertain, yet he gains his point by persuading them to look upon it as a thing at a distance, so that it loses its force: if it be sure, yet it is not near; whereas, in truth, the Judge stands before the door. Now, if the destruction is not near, they conclude, Let us build houses; let us count upon a continuance, for this city is the caldron and we are the flesh. This seems to be a proverbial expression, signifying no more than this, &quot;We are as safe in this city as flesh in a boiling pot; the walls of the city shall be to us as walls of brass, and shall receive no more damage from the besiegers about it than the cauldron does from the fire under it. Those that think to force us out of our city into captivity shall find it to be as much at their peril as it would be to take the flesh out of a boiling pot with their hands.&quot; This appears to be the meaning of it, by the answer God gives to it (Eze 11:9): &quot;I will bring you out of the midst of the city, where you think yourselves safe, and then it will appear (Eze 11:11) that this is not your caldron, neither are you the flesh.&quot; Perhaps it has a particular reference to the flesh of the peace-offerings, which it was so great an offence for the priests themselves to take out of the caldron while it was in seething (as we find Sa1 2:13, Sa1 2:14), and then it intimates that they were the more secure because Jerusalem was the holy city, and they thought themselves a holy people in it, not to be meddled with. Some think this was a banter upon Jeremiah, who in one of his first visions saw Jerusalem represented by a seething pot, Jer 1:13. &quot;Now,&quot; say they, in a way of jest and ridicule, &quot;if it be a seething pot, we are as the flesh in it, and who dares meddle with us?&quot; Thus they continued mocking the messengers of the Lord, even while they suffered for so doing; but be you not mockers, lest your bands be made strong. Those hearts are indeed which are made more secure by those words of God which were designed for warning to them.
II. The method taken to awaken them out of their security. One would think that the providences of God which related to them were enough to startle them; but, to help them to understand and improve those, the word of God is sent to them to give them warning (Eze 11:4): Therefore prophesy against them, and try to undeceive them; prophesy, O son of man! upon these dead and dry bones. Note, The greatest kindness ministers can do to secure sinners is to preach against them, and to show them their misery and danger, though they are ever so unwilling to see them. We then act most for them when we appear most against them. But the prophet, being at a loss what to say to men that were hardened in sin, and that bade defiance to the judgments of God, the Spirit of the Lord fell upon him, to make him full of power and courage, and said unto him, Speak. Note, When sinners are flattering themselves into their own ruin it is time to speak, and to tell them that they shall have no peace if they go on. Ministers are sometimes so bashful and timorous, and so much at a loss, that they must be put on to speak, and to speak boldly. But he that commands the prophet to speak gives him instructions what to say; and he must address himself to them as the house of Israel (Eze 11:5), for not the princes only, but all the people, were concerned to know the truth of their cause, to know the worst of it. They are the house of Israel, and therefore the God of Israel is concerned, in kindness to them, to give them warning; and they are concerned in duty to him to take the warning. And what is it that the must say to them in God&#039;s name? 1. Let them know that the God of heaven takes notice of the vain confidences with which they support themselves (Eze 11:5): &quot;I know the things which come into your minds every one of them, what secret reasons you have for these resolutions, and what you aim at in putting so good a face upon a matter you know to be bad.&quot; Note, God perfectly knows not only the things that come out of our mouths, but the things that come into our minds, not only all we say, but all we think; even those thoughts that are most suddenly darted into our minds, and that as suddenly slip out of them again, so that we ourselves are scarcely aware of them, yet God knows them. He knows us better than we know ourselves; he understands our thoughts afar off. The consideration of this should oblige us to keep our hearts with all diligence, that no vain thoughts come into them or lodge within them. 2. Let them know that those who advised the people to stand it out should be accounted before God the murderers of all who had fallen, or should yet fall, in Jerusalem, by the sword of the Chaldeans; and those slain were the only ones that should remain in the city, as the flesh in the caldron. &quot;You have multiplied your slain in the city, not only those whom you have by the sword of justice unjustly put to death under colour of law, but those whom you have by your wilfulness and pride unwisely exposed to the sword of war, though you were told by the prophets that you should certainly go by the worst. Thus you, with your stubborn humour, have filled the streets of Jerusalem with the slain,&quot; Eze 11:6. Note, Those who are either unrighteous or imprudent in beginning or carrying on a war bring upon themselves a great deal of the guilt of blood; and those who are slain in the battles or sieges which they, by such a reasonable peace as the war aimed at, might have prevented, will be called their slain. Now these slain are the only flesh that shall be left in this caldron, Eze 11:7. There shall none remain to keep possession of the city but those that are buried in it. There shall be no inhabitants of Jerusalem but the inhabitants of the graves there, no freemen of the city but the free among the dead. 3. Let them know that, how impregnable soever they thought their city to be, they should be forced out of it, either driven to flight or dragged into captivity: I will bring you forth out of the midst of it, whether you will or no, Eze 11:7, Eze 11:9. They had provoked God to forsake the city, and thought they should do well enough by their own policy and strength when he was gone; but God will make them know that there is no peace to those that have left their God. If they have by their sins driven God from his house, he will soon by his judgments drive them from theirs; and it will be found that those are least safe that are most secure: &quot;This city shall not be your caldron, neither shall you be the flesh; you shall not soak away in it as you promise yourselves, and die in your nest; you think yourself safe in the midst thereof, but you shall not be long there.&quot; 4. Let them know that when God has got them out of the midst of Jerusalem he will pursue them with his judgments wherever he finds them, the judgments which they thought to shelter themselves from by keeping close in Jerusalem. They feared the sword if they should go out to the Chaldeans, and therefore would abide in their caldron, but, says God, I will bring a sword upon you (Eze 11:8) and you shall fall by the sword, Eze 11:10. Note, The fear of the wicked shall come upon him. And there is no fence against the judgments of God when they come with commission, no, not in walls of brass. They were afraid of trusting to the mercy of strangers. &quot;But,&quot; says God, &quot;I will deliver you into the hands of strangers, whose resentments you shall feel, since you were not willing to lie at their mercy.&quot; See Jer 38:17, Jer 38:18. They thought to escape the judgments of God, but God says that he will execute judgments upon them; and whereas they resolved, if they must be judged, that it should be in Jerusalem, God tells them (Eze 11:10 and again Eze 11:11) that he will judge them in the borders of Israel, which was fulfilled when Nebuchadnezzar slew all the nobles of Judah at Riblah in the land of Hamath, on the utmost border of the land of Canaan. Note, Those who have taken ever so deep root in the place where they live cannot be sure that in that place they shall die. 5. Let them know that all this is the due punishment of their sin, and the revelation of the righteous judgment of God against them: You shall know that I am the Lord, Eze 11:10 and again Eze 11:12. Those shall be made to know by the sword of the Lord who would not be taught by his word what a hatred he has to sin, and what a fearful thing it is for impenitent sinners to fall into his hands. I will execute judgments, and then you shall know that I am the Lord, for the Lord is known by the judgments which he executes upon those that have not walked in his statutes. Hereby it is known that he made the law, because he punishes the breach of it. I will execute judgments among you (says God) because you have not executed my judgments, Eze 11:12. Note, The executing of the judgments of God&#039;s mouth by us, in a uniform steady course of obedience to his law, is the only way to prevent the executing of the judgments of his hand upon us in our ruin and confusion. One way or other. God&#039;s judgments will be executed; the law will take place either in its precept or in its penalty. If we do not give honour to God by executing his judgments as he has commanded, he will get him honour upon us by executing his judgments as he has threatened; and thus we shall know that he is the Lord, the sovereign Lord of all, that will not be mocked. And observe, When they cast off God&#039;s statutes, and walked not in them, they did after the manners of the heathen that were round about them, and introduced into their worship all their impure, ridiculous, and barbarous usages. When men leave the settled rule of divine institutions, they wander endlessly. Justly therefore was this made the reason why they should keep God&#039;s ordinances, that they might not commit the abominable customs of the heathen, Lev 18:30.
III. This awakening word is here immediately followed by an awakening providence, Eze 11:13. Here we may observe, 1. With what power Ezekiel prophesied, or, rather, what a divine power went along with it: It came to pass, when I prophesied, that Pelatiah the son of Benaiah died; he was mentioned (Eze 11:1) as a principal man among the twenty-five princes that made all the mischief in Jerusalem. It should seem, this was done in vision now, as the slaying of the ancient men (Eze 9:6) upon occasion of which Ezekiel prayed (Eze 11:8) as he did here; but it was an assurance that when this prophecy should be published it should be done in fact. The death of Pelatiah was an earnest of the complete accomplishment of this prophecy. Note, God is pleased often-times to single out some sinners, and to make them monuments of his justice, for warning to others of what is coming; and some that thought themselves very safe and snatched away suddenly, and drop down dead in an instant, as Ananias and Sapphira at Peter&#039;s feet when he prophesied. 2. With what pity Ezekiel prayed. Thought the sudden death of Pelatiah was a confirmation of Ezekiel&#039;s prophecy, and really an honour to him, yet he was in deep concern about it, and laid it to heart as if he had been his relation or friend: He fell on his face and cried with a loud voice, as one in earnest, &quot;Ah! Lord God, wilt thou make a full end of the remnant of Israel? Many are swept away by the judgments we have been under; and shall the remnant which have escaped the sword die thus by the immediate hand of heaven? Then thou wilt indeed make a full end.&quot; Perhaps it was Ezekiel&#039;s infirmity to bewail the death of this wicked prince thus, as it was Samuel&#039;s to mourn so long for Saul; but thus he showed how far he was from desiring the woeful day he foretold. David lamented the sickness of those that hated and persecuted him. And we ought to be much affected with the sudden death of others, yea, though they are wicked.</p>

<p>The Godhead appears in the likeness of enthroned humanity, as in Exo 24:10. Besides the &quot;paved work of a sapphire stone, as it were the body of heaven in clearness,&quot; there, we have here the &quot;throne,&quot; and God &quot;as a man,&quot; with the &quot;appearance of fire round about.&quot; This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Rev 19:11-16). The azure sapphire answers to the color of the sky. As others are called &quot;sons of God,&quot; but He &quot;the Son of God,&quot; so others are called &quot;sons of man&quot; (Eze 2:1, Eze 2:3), but He &quot;the Son of man&quot; (Mat 16:13), being the embodied representative of humanity and the whole human race; as, on the other hand, He is the representative of &quot;the fulness of the Godhead&quot; (Col 2:9). While the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, that the throne above is filled by One who even there appears as &quot;a man.&quot;</p>