The transition is a bold one, from the figure of the lioness's whelps to that of the vine with its pride of growth and its clusters of fruit, and anon as withered and. scorched and ready to perish. Little is there of tenderness or of sympathy in the prophet's view of the degenerate scions of the royal house of Judah. But when he comes to speak of Jerusalem, a sweeter similitude rises before his vision; it is the vine that grew and flourished on the sunny slopes of Judah, in all its fairness and fruitfulness, now, alas! to be plucked up, cast down, broken, withered, and consumed with fire.

I. JERUSALEM IN HER GLORY.

1. The city was well placed upon her hills; as the vine by the waters that nourish and cheer the noble plant in the heat and drought of summer.

2. The city was noble of aspect; even as the vine of exalted stature, as she appears in her height with the multitude of her branches.

3. The city was strong in her sway; as the vine with her vigorous and pliant rods "for the sceptics of them that bear rule."

4. The city was fruitful in great men and great thinkers and great deeds; even as the vine that beat's abundant clusters of rich grapes. There is fondness and pride in these references to the sacred and beloved metropolis.

II. JERUSALEM IN HER DESOLATION. It would seem that Ezekiel, foreseeing what is about to come to pass, speaks of the ruin of the city as if already accomplished. The vine in its wealth of foliage and of fruit is the picture of the memory; the vine in its destruction is the sad vision of the immediate future, and the foreboding seems a fact.

1. The city itself is besieged, taken, and dismantled.

2. The chief inhabitants are either slain or led away into banishment.

3. The princes are deprived of their power.

4. The city's prosperity and pride, wealth and prowess, are all at an end.

III. JERUSALEM LAMENTED. The spectacle of a famous metropolis, the seat of historic government and of a consecrated temple, reduced to helplessness and disgrace, is a spectacle not to be beheld without emotion. We are reminded of the language in which an English poet represents the Roman conqueror, centuries afterwards, lamenting the sad but inevitable fate of Jerusalem: -

"It moves me, Romans;
Confounds the counsel of my firm philosophy,
That Ruin's merciless ploughshare should pass o'er
And barren salt be sown on you proud city!"

APPLICATION.

1. The transitoriness and mutability of earthly greatness are very impressively brought before us in this passage. Sic transit gloria mundi.

2. Eminence and privilege are no security against the operation of righteous law.

3. Repentance and obedience are the only means by which it may be hoped that advantages will be retained, and further opportunities of useful service afforded. - T.

I. WHAT QUALIFICATIONS OF THOSE WHO ARE IN PUBLIC AUTHORITY MAY PROPERLY GIVE THEM THE DENOMINATION OF STRONG RODS.

1. Great ability for the management of public affairs. This is the case when they are men of largeness of understanding, especially when they have a natural genius for government.

2. Largeness of heart and a greatness and nobleness of disposition. It is peculiarly unbecoming them to be capable of little intrigues.

3. The spirit of government. They must have a peculiar aptitude for using their knowledge, and a spirit of resolution and activity.

4. Stability. A strong rod must be immovable in the execution of justice and judgment.

5. It contributes to the strength of a rod when he is in such circumstances as give him advantage for the exercise of his strength.

II. WHEN SUCH STRONG RODS ARE BROKEN AND WITHERED BY DEATH, IT IS A JUDGMENT OF GOD UPON THE PEOPLE WHO ARE DEPRIVED OF THEM.

1. By reason of the many positive benefits and blessings to a people that such men are the instruments of (Psalm 82:5; Psalm 11:3). Their influence has a tendency to promote wealth and virtue (Ecclesiastes 10:17). Solomon was a remarkable illustration of this truth. (See 1 Kings 4:25; 1 Kings 10:27).

2. On account of the great calamities they are a defence from. Government is necessary to defend communities from miseries from within themselves; they are the heads of union without which nothing is to be expected but remediless and endless broils. We see the need of government in societies, by what is visible in families, — those lesser societies of which all public societies are constituted, — and as government is absolutely necessary, so there is a necessity of strong rods in order to it: the business being such as requires persons so qualified.

3. They are no less necessary to defend the community from foreign enemies. As they are like the pillars of a building, so they are like the bulwarks of a city; they are under God a people's main strength in time of war (Lamentations 4:20; Nehemiah 9:27). On these accounts, when a nation is strong, rods are broken; it is a judgment worthy of such lamentation as that which followed the death of King Josiah, who is one of those doubtless referred to in the text (2 Chronicles 35:24, 25).

( Jonathan Edwards.).