Although it would be presumptuous to apply the language of this prophetic passage to any particular political event in the history of Israel, there were many occasions upon which invasion was permitted and the soil of Palestine was trodden by hostile armies; many occasions upon which the invader retreated, overwhelmed with disaster and ignominy. It is therefore allowable to interpret great political incidences and occurrences in the light of the principles here propounded upon the highest authority. At the same time, it is just to observe that there is truth here which has a wider range, and that the final confusion and destruction of the enemies of the Lord and of his Church are intimated in terms which cannot be mistaken.

I. INVASION WAS PERMITTED BY THE GOD OF NATIONS. The language which Jehovah is here represented as using, "I will bring thee against my land," is very remarkable, and must be interpreted, in conformity with the common usage of Hebrew literature, as implying that all events happened by Divine permission, and may in a sense in this universe, which is under Divine control, be attributed to the Supreme. But this not in such a sense as to charge God with men's iniquity, or to relieve men of their proper responsibility.

II. THE INVADER WAS YET THE OBJECT OF DIVINE DISPLEASURE. The lust of aggrandizement and of political power was the usual motive of the invader; and a knowledge of the Divine character assures us that action prompted by such motives cannot be other than disapproved and condemned.

III. THE INTERPOSITION OF THE MIGHTIEST CONFOUNDED THE MIGHTY. The terms employed to give expression to the judicial and retributive action of the Lord of all are most emphatic and unqualified: "My fury shall come up in my nostrils; for in my jealousy and in the fire of my wrath have I spoken I will call for a sword against him," etc. The means by which the invader is put to flight, and the people whom he has attacked are delivered, are described: "Every man's sword shall be against his brother; and I will plead against him with pestilence and with blood," etc.

IV. GREAT AS WAS THE CONFIDENCE OF THE AGGRESSOR, GREATER STILL WAS HIS HUMILIATION. The defeat and consternation of the invader are forcibly depicted. He came in pride; he departed in dishonor and disgrace. He came in numbers; he departed a mere remnant. He came amidst the terror of all beholders; he departed amidst hatred and contempt.

V. GOD GLORIFIED HIMSELF IN THE DESTRUCTION OF HIS FOES AND IN THE DELIVERANCE OF HIS FRIENDS. God magnified and sanctified himself before many nations; and this he did by openly fulfilling his own predictions, by saving his own people, and by confounding all the selfish and rapacious plans of his enemies.

APPLICATION. The principle contained in the prediction is one which is always applicable to all God's people, and which has an especial reference to those awful crises through which, it may be, the Church of Christ has yet to pass. Mysterious as it seems to us, it is yet a fact that the Omnipotent suffers the powers of error and of sin to gather themselves together against his people. But this should not strike dismay into the breasts of Christians, however they may feel themselves powerless and defense less. When they gaze upon the hosts of their adversaries, let them remember that "he that sitteth in the heavens shall laugh; the Lord shall have them in derision." - T.

There is much mystery about the Prince of Meshech. Anyhow, there was much terror spread by him and his people when they overran Israel. Malicious intentions were fostered by the prince. Many things came into his mind, and among them a special "evil thought." His intention was to go up against the defenceless, "to take a spoil and to take a prey." God rebuked him and threatened that "Divine fury should come in his face." Evil thoughts reveal our characters and bring Divine condemnation. God looks at the thoughts, and measures the man by his thoughts. All men have a character of some sort. It is something that attaches itself to us as closely as our shadow. We cannot separate ourselves from the one any more than from the other. The general tone of the thoughts determines the real character, whether of the Prince of Meshech or a peasant of the mountains.

I. THE CONSTITUENTS OF A REALLY STERLING CHARACTER.

1. In a man of real worth there will be transparency of life. He will be easily seen through, — not in the sense of being detected, but of being so upright that there shall be nothing wrong to detect. Some only pretend to be transparent, like the cobwebbed, unwashed, dust-covered window, opening into some close alley. These affect an openness of life, and yield to practices of which it would be a shame to speak. Others are transparent, because pure; and are like the beautiful rose window in the Cathedral at Amiens, where there is such a charming combination of colours that even the sun's rays passing through it are tinged with a brighter glory.

2. In the man of sterling character there will be a ready recognition of the supremacy of conscience. Too many have double consciences, one for church life, the other for commerce; one for the sanctuary, the other for the shop and the counting house. They forget that that which they approve in the one must be carried out in the other. If they have principles, let them cling to them; if they claim to be men of sterling worth, let them bow ever before conscience.

3. In the man of sterling character there must ever be a recognition of the value, and the actual possession of real piety. Morality apart from reverence for God is self-glory. It may even produce pride. Pride generally takes up its abode where piety is not enshrined. Pride hides from us our real state in God's sight. Pride hinders from the acceptance of the Gospel of love and mercy.

4. The man of sterling character must love truth and purity for their own sake. To be good because it brings gain, or pious because it pays, or religious because it is respectable, is hypocrisy. There are inseparable advantages attaching to the possession of good character. Solomon said, "A good name is better than precious ointment." The Divine approval will be followed by men's approval, and in this the reward of character will come. But apart from this, we should seek to be true, noble, and pious, for the sake of goodness and truth itself.

II. THE WAY IN WHICH TRUE PIETY OF CHARACTER MAY BE OBTAINED. The desired possession will not be obtained as by some "lucky stroke of business." It must grow. To obtain it among our fellows is easy when we deserve it. A steady course of uprightness and purity will bring it. We must not be spasmodic in our goodness. We must watch little things, avoid habits that offend in the slightest degree. Getting rid of these things, we must retain our individuality. We must not measure ourselves by other persons, and think because we live just after the same manner, and on the same moral plane as some others, that therefore we are good enough. There are higher possibilities in the nature of each. There is room for, and should be enthusiasm — enthusiasm for the truth, for the welfare of humanity, for the glory of God our Father, and of Christ our Saviour. The Prince of Meshech had those around him who were ready to approve his dastardly intention, when he said, "I will go up," etc. The mind is coloured by the thoughts and sayings of those surrounding us, even as the lake is blue or greyish according to the qualities of the mountains down the sides of which the streams and torrents flow that fill it. How important then that we should seek to associate chiefly with Christians, and ever keep ourselves surrounded by Christian influences. There is a Persian fable which tells us that a man one day picked up a piece of scented clay, and said to it, "What are you; are you musk?" "No, I am only a poor piece of clay, but I have been near a beautiful rose, and it has given me its own sweet smell." Keep, therefore, in the society of the good, and live as near as possible to Christ, and then you will gain such purity and nobility of nature that the world will take knowledge of you that you have been with Him. Let me say that we should beware of seeking to build up character in our own strength. Christ's example, Christ's sacrifice, Christ's pardon, Christ's help, Christ's love, Christ Himself, in the fulness of His power, these form the only true and safe foundation.

(F. Hastings, M. A.).