For the interpretation of this figurative and poetical portion of Ezekiel's prophecies, reference must be made to the close of the Second Books of Kings and of Chronicles, where the obscure and humiliating history of the last days of the monarchy of Judah is briefly recorded. Ezekiel's dirge concerns partly what had already taken place, and partly what was immediately about to happen. The lessons to be learnt from the history and the lamentation are of a general character. The fate of the kings - if so they may be called - Jehoahaz and Jehoiachin, is certainly instructive. But it would not be just to separate between the rulers and the ruled, both of whom alike "did that which was evil in the sight of the Lord."

I. THE ROYAL ORIGIN AND DIGNITY OF THE PRINCES. They are compared to lions, nourished by the lioness their dam, among the whelps. Sprung from the royal stock, and a knowledged as being in the succession, they occupied in due time the throne of their fathers. This arrangement was in fulfilment of the promise made by Jehovah to David, that there should not fail a man to sit upon the throne of the royal bard.

II. THE MISUSE BY THE PRINCES OF THEIR POWERS. It is natural that the young lion should catch its prey and even devour men. But when the princes are compared to such bloodthirsty and carnivorous beasts, it is implied that they were in the habit of oppressing and robbing their subjects, and treating them with violence and cruelty. As a matter of fact, the two princes referred to did conduct themselves in a tyrannical and unjust manner.

III. THE FATE WHICH THE PRINCES PREPARED FOR THEMSELVES. The nations are described by the poet prophet as hearing of the ravening of the lions, and as setting themselves against them, spreading a net, digging a pit, and, by the use of customary devices, taking the noxious marauder. The first-mentioned prince was taken captive into Egypt, the second to Babylon. They are depicted as led in chains, as put in ward, and of the second it is poetically observed that "his voice was no more heard upon the mountains of Israel." As far as history enables us to judge, these princes met with the reward due to their ungodliness, violence, rapacity, and treachery.

IV. THE NEGLECT OF ONE OF THE PRINCES TO LEARN AND TAKE WARNING BY THE FATE OF THE OTHER. Whether if Jehoiachin had been wise, and had learned the lesson publicly pronounced by the doom of Jehoahaz, he might have escaped ruin, we cannot toll. But by disregarding that lesson he sealed his fate. How often it happens in human affairs that the most obvious and powerful lesson, enforced by striking actual examples, makes no impression upon the mind of the young, self-willed and irreligious!

V. A PRACTICAL AND IMPORTANT LESSON IS THUS CONVEYED TO ALL WHO ARE CALLED BY PROVIDENCE TO GOVERN THEIR FELLOW MEN.

1. Princes should not rely upon their high descent, their birth, their ancestral clams to respect.

2. Princes should not use their power and the influence of their station for their own personal emoluments or pleasures.

3. Princes should be wise, and order their doings by the precepts of Divine righteousness.

4. Princes should remember the instability of thrones and the uncertainty of life and prosperity, and accordingly should be diligent in their endeavours for the public good. - 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.).