Ezekiel was especially commissioned to set forth and to impress upon the people the individual, the personal, aspect of religion. In many places, as here, he lays stress upon the accountability of each several man to God. One cannot deliver another from deserved punishment. Each must answer for himself, must reap the reward of his deeds, whether good or evil. A man's piety cannot save his ungodly neighbour when the time of reckoning and judgment arrives. No matter bow good our friends may be, their goodness does not excuse our irreligion. If the city has sinned, the city must suffer. Even if the wisest and the best of men are in it and plead for it, the city cannot be justified or spared for their sake. Men so conspicuous for virtue and piety as Noah, Daniel, and Job have not power to save the land from famine, from the sword, from noisome beasts, from the pestilence, when these are sent as chastisements from the Lord of all.

I. THE VIRTUES FOR WHICH THESE THREE MEN WERE CELEBRATED. Why these, rather than other illustrious instances of human goodness, were selected is a question which cannot be answered with certainty. But the context disposes the student of This passage of prophecy to consider these men as instances of remarkable piety in the midst of surrounding ungodliness. Thus Noah stands in contrast with the self-indulgent and irreligious population of the world immediately before the Flood; as a preacher of righteousness, he protested against the sins and the secularism and unbelief of his time. Daniel also was "faithful among the faithless;" he and a selected few were called upon to witness against the idolatry of their heathen rulers and masters, and against much unfaithfulness on the part of their companions in captivity. Job was a true servant of Jehovah, who was encompassed by idolatries to which he did not yield, and who alone of his own kindred was faithful to his God in all his ways. These three men all saw disasters come upon those with whom they were associated. If they could not deliver their neighbours in the day of judgment, if their virtues and piety availed only for themselves, was it credible that their presence in Jerusalem would save the city and the land from destruction? It is observable that the "righteousness" of these three men is admitted, and with commendation, by the Lord God himself. There may be danger in praising and flattering the good because of their goodness. But there are occasions when it is just and right to acknowledge the moral excellence, the human merit, of men, always with a clear understanding that all goodness is from God, that in his view all human character is imperfect, and that nothing can be claimed from him as a just reward even by the purest and the most useful among mankind.

II. THE FAVOUR WITH WHICH THESE THREE MEN WERE REGARDED. It was an honour to be selected by a good man and a prophet like Ezekiel for special approval and commendation. But it was a higher honour to be mentioned thus by the direction of the Lord God himself. It is not erroneous to attribute to the Eternal a personal interest in the sons of time, a regard of that nature with which one who judges with justice and appreciation esteems the excellent among his fellow beings. On the contrary, Scripture justifies us in taking such a view of our Father God, who is never represented as indifferent and heartless, but rather as looking with satisfaction and favour upon those who delight in his Law and do his will. There have been occasions upon which the intercessory prayers offered by such have been received with favour, and have been graciously answered, to the relic and comfort of those for whom they have been presented.

III. THE POWERLESSNESS OF EVEN SUCH RIGHTEOUS AND BELOVED SERVANTS OF GOD TO DELIVER THE REBELLIOUS FROM PUNISHMENT. It is evidently intended to convey the impression that God was willing to do great things at the intercession of men so gnarl and so favoured as those named; but that he would not for their sake contradict his own declarations, reverse his own laws, and abandon his own moral government. Hence the lesson may be learnt that "every man shall bear his own burden," that in the day of account no man shall deliver his brother. No hope can be vainer than that of those who rely for their salvation upon the merits and influence of their family, their friends, their Church, however dear to God. It is plain that, as religion is a personal matter, as its claims come home to the individual, every hearer of God's Word is bound to use for himself those means by which he may, by God's grace, be delivered from the chain of sin and the doom of death. - T.

The solemnity of this assurance is increased by the fact that it forms quite an exception to the general tenor of the Divine government. Again and again God has saved the earth because of the righteous men who were in it: He would have spared the cities of the plain if Abraham could have found ten praying souls in the whole of their corrupt population; He blessed the house of Potiphar for Joseph's sake; He allowed the intercession of Moses to shield Israel from judgment well deserved; for Paul's sake He, saved the ship in the storm. In the text we come upon a sharp variation of the general method: no longer is Noah or Daniel or Job to count for more than one; the day of prevailing intercession is to close; character is to be individualised, and the diffusion of collateral benefit is to pass away forever. Terrible as it may seem on first reading, yet there is quite a deep well of comfort in all this wilderness of desolation. It will be observed that though the darkness brought down upon the earth by sin is very great, yet through all the gloom the figures of Noah, Daniel, and Job are seen in all their vividness and pathetic suggestiveness, showing that the eyes of the Lord are upon the righteous, and that their memory is precious to Him. It is clear, however, that the text is meant to be a warning rather than a comfort, and it is in this spirit that we must approach its interpretation. It is a warning to individual men. They cannot tell how soon they will be called upon to cease their intercessory ministry. Specially, however, is this a warning to households. How terrible is this tragedy, that a man should no longer be the priest of his own family! The son shall be separated from the father, and the daughter from the mother, and shall realise in an awful individualism of position how true it is that every soul must give an account of itself to God. The Lord will not spare the children when they have gone astray, having broken every holy vow and shattered every commandment issued from heaven. "I will also send wild beasts among you," etc. This is a threatening which may operate in either of two ways; either because the children have forfeited Divine confidence, or because the parents have abandoned the right way, and can only be brought home again by processes of affliction and desolation. This is a warning also to nations. The nation is saved because of the living Church that is within it. Prophets must not cease to pray for the land in which they live. Amid political tumult and uproar the voice of their prayer may seem to be but a feeble sound, yet they are called upon by the very genius of their faith to keep the way clear between heaven and earth for large and profitable intercourse. Into the mystery of intercession we cannot enter, but we find that it is at the very heart of things, a rule and a law, a judgment and a blessing, an opportunity large in its possibilities, but always hastening to a solemn conclusion. The great principle of mediation is, of course, most vividly and gloriously represented by the ministry of our Lord Jesus Christ; but even in His case the priesthood is to cease, the long and loving prayer for others is to come to a perpetual close: "Then cometh the end," etc. We live in a great intercessory period; the Spirit itself maketh intercession for us with groanings that cannot be uttered; we need not fear because our prayer halts and stumbles as to the mere eloquence of its expression; the eloquence of prayer is in its sincerity; to the man who is of a broken and a contrite heart will God look, and on him will He set signs of approval. A wondrous gift is it to have the gift of intercession, the power of putting into heavenly words the wants of other men, and the power of pleading with God on behalf of those who never plead for themselves. Some suppliants can but pray for themselves; others can only pray concerning great events and great subjects; others, more Christ-like, seem to carry the world in their hearts, and to plead for continents and empires in great intercessions. Let us get a clear view of the system of spiritual government under which we live. We are to conclude all our prayers, and indeed begin them and continue them, with the sentiment, "For Christ's sake." We cannot understand the mystery of this ground, and yet we feel how solid it is, and how impossible it would be for us to pray without it. It is in Christ that we find God. It is through Christ that we find access to the throne of the heavenly grace. We do not plead Christ as if we were pleading with an arbitrary deity, who would not do anything for us ourselves, but would only do it through the mediation of His Son, or because of His partiality for one whom He calls His Only-Begotten. Though our prayers are to be heard for Christ's sake, yet Christ Himself was given for our sake! Herein is love, that while we were yet sinners Christ died for us! God sent His Son to seek and to save that which was lost.

(J. Parker, D. D.)