Ezekiel 7:13 (last clause).

The impossibility of becoming truly strong in a life of sin. Neither shall any strengthen himself in the iniquity of his life. This clause has been variously rendered and interpreted. Fairbairn translates, "No one by his iniquity shall invigorate his life." Schroder, "Nor shall they - in his iniquity is every one's life - show themselves strong." And the 'Speaker's Commentary.' "And, every man living in his iniquity, they shall gather no strength." The meaning seems to be - Let no one think that in these impending judgments he can invigorate himself in "his iniquity; from such a source no such strengthening or invigoration of life can be derived; on the contrary, it is this very iniquity which is bringing all to desolation and ruin." Two observations are authorized by the text.

I. THAT WICKED MEN SOMETIMES ENDEAVOUR TO STRENGTHEN THEMSELVES IN THEIR INIQUITY. This is frequently and variously done. Take a few common examples of it. The dishonest bank manager or bookkeeper attempts to hide his defalcations by manipulating the accounts, making false entries in them, etc. Many try to conceal vice or crime by falsehood, as did Gehazi the servant of Elisha (2 Kings 5:20-27). A man who has got into monetary difficulties through betting or gambling seeks to escape from them by theft or forgery. Or a man has been in a position of privilege or power, and by reason of his own misdoing be is losing that position, but be seeks to retain it by further wrong doing. When Saul, the King of Israel, realized that the kingdom would not descend to his heirs, and saw his own popularity waning and David's growing, he endeavoured to secure the kingdom to his family by repeated attempts to kill David. Or when a person has obtained riches or power by fraud, oppression, or cruelty, and finding that possession failing him, he seeks to retain it firmly by perpetrating other crimes. The Macbeth of Shakespeare is a striking illustration of this. When he feels himself insecure on the throne which he had committed murder to obtain, he says to Lady Macbeth, the daring partner of his dread guilt -

"Things bad begun, make strong themselves by ill." And later, when he had incurred the guilt of another murder, and was tormented by terrible fears, he says to her -

"For mine own good.
All causes shall give way; I am in blood
Stepp'd in so far, that, should I wade no more,
Returning were as tedious as go o'er." And thus he endeavoured to strengthen himself in the iniquity of his life.

II. THESE EFFORTS TO STRENGTHEN THEMSELVES IN THEIR INIQUITY MUST INEVITABLY END IN FAILURE. Let us try to show this. We have seen that men try to strengthen themselves in iniquity by means of falsehood. But falsehood is opposed to the reality of things, and by its very nature cannot give lasting strength or security to any one. Carlyle says forcibly, "No lie you can speak or act, but it will come, after longer or shorter circulation, like a bill drawn on nature's reality, and be presented then for payment, with the answer - No effects. Again, For if there be a Faith from of old, it is this, as we often repeat, that no Lie can live forever .... All Lies have sentence of death written down against them in Heaven's chancery itself; and, slowly or fast, advance incessantly towards their hour." "The lip of truth shall be established forever; but a lying tongue is but for a moment." "He that speaketh lies shall perish." And turning from falsehood in particular to sin in general, iniquity, so tar from invigorating man, by its essential nature strips him of strength and courage. Thus the guilty and aforetime brave Macbeth cries -

"How is't with me when every noise appals me?" And elsewhere, Shakespeare says truly -

"Suspicion always haunts the guilty mind;
The thief doth fear each bush an officer." To the same effect writes Wordsworth -

"From the body of one guilty deed
A thousand ghostly fears and haunting thoughts proceed? And our prophet, "How weak is thine heart, saith the Lord God, seeing thou doest all these things!" (Ezekiel 16:30). "The wicked flee when no man pursueth; but the righteous are bold as a lion." The consciousness of truth and uprightness inspires the heart with courage and nerves the arm with power.

"What stronger breastplate than a heart untainted?
Thrice is he arm'd that hath his quarrel just;
And he but naked, though locked up in steel,
Whose conscience with injustice is corrupted."

(Shakespeare.) And the throne which is based on injustice, cruelty, or blood, and maintained by oppression and tyranny, is founded upon sand and supported by feebleness. Wickedness is weakness. "it is an abomination for kings to commit wickedness; for the throne is established by righteousness." "The king that faithfully judgeth the poor, his throne shall be established forever." No man can ever truly strengthen himself in iniquity; neither can any number of men do so. The only way by which the wicked may become truly strong is by resolutely turning from sin and trusting in the Saviour. "Let the wicked forsake his way, and the unrighteous man his thoughts," etc. (Isaiah 55:7). - W.J.

Now the Jews recovered from all their former captivities; but from this one they never can recover. Where is their tribal register now? My object, therefore, will be to set before you a fourfold contrast between the covenant that is passed away and the covenant that shall not pass away.

1. The first contrast I notice is the passing away of the Jewish land, and the sure continuation of a better land in its place. In the second verse of this same chapter where our text is it saith, "An end, the end"; — that is a remarkable form of speech — "An end, the end," — the ultimate end, as it means, the final end — "is come upon the four corners of the land." Let us then see what we have to put in the place thereof, after just observing that that land was to pass away by violence, by war, famine, and pestilence, and everything that was awful. Now we go to the 60th of Isaiah, and we get something to put in the place thereof. There is a land of which it is written, "Violence shall no more be heard in thee," etc. And what land is this? Why, the land spoken of in the 1st chapter of the First Epistle of Peter, — "an inheritance incorruptible, undefiled, and that fadeth not away." Here, then, by Jesus Christ, we have a land into which no violence can come. No sin can defile the Saviour, and no sin can defile the people as they stand in Christ, and no sin can defile that heavenly land into which He hath entered. There is therefore no violence. "Violence shall no more be heard in thee." Jesus is not crucified there, but glorified; the people are not persecuted and hated there, but universally loved. The people have no pain, no sorrow, no sigh, no tear there. And this blessedness, in place of the old land, is by faith in the Lord Jesus Christ. And now mark, — "Thou shalt call thy walls salvation"; that is, "salvation will God appoint for walls and bulwarks"; so that God will take care of you as a citizen by salvation; He is round about you by the perfect work of Jesus Christ. Can you think of a position so lovely as this?

2. The second contrast I give is that in ver. 11 — "Violence is risen up into a rod of wickedness; none of them shall remain," etc. Here is a positive declaration. Now go to the Saviour's day, and see how literally this is fulfilled. Was not the government of the Pharisees, as described in the 23rd of Matthew, a sceptre or rod of wickedness? They must be taken away, and taken away forever. Now let us look at the contrast to this. Let us come to the new covenant, and hear what is said there. In the new covenant the Lord speaketh thus: — "For as the new heavens" — meaning the Christian economy of eternal salvation "and the new earth" — meaning in substance the same thing — "which I will make" — and which were made when Christ was on the earth, for when Christ was on the earth He made, as it were, a new earth; that is, He established a new life, a new inheritance, a new kingdom, a new heaven, old things passed away, all things become new; — "As the new heavens and the new earth, which I will make, shall remain before Me, saith the Lord, so shall your seed and your name remain." All now is spiritual. "The time is come when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship Him."

3. The third contrast I notice is, I think, a very strong one. "The seller shall not return to that which is sold." Now, this seems a simple declaration, but it means a great deal more than may at first sight appear. Under the Old Testament dispensation when a man waxed poor, he sold his inheritance, but he sold it only up to the day of jubilee. Then, when the jubilee came, that man. without money, without price, by virtue of the order of things that God had established, returned to his inheritance. Now, this chapter says "The seller," alluding to that same circumstance, "shall not return to that which is sold." The meaning of it, therefore, is, — there shall never be another jubilee, and there has not been from that day to this, and there never will be down to the end of time. Where shall I now find the true jubilee? Why, in Christ. He has paid the mighty debt we owed; He has set the prisoners free; He brings His brethren into the inheritance.

4. Is there from the first chapter of Matthew to the last of Revelation a single hint about the restoration of the old Jerusalem? The Saviour says, "Your house is left unto you desolate." Does He say it shall some day be restored? Does He say, "Your house is left unto you desolate till ye shall say, Blessed is he that cometh in the name of the Lord"? No, He says no such thing. He says, "Ye shall not see Me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord." If I should get an invitation to preach in some Jewish synagogue, where they wanted to hear the Gospel, what would that be but their saying, "Blessed is he that cometh in the name of the Lord"? that is, in the name of Jesus Christ. And if God were to open their eyes, and they should see Jesus, what would they say then? Ah, they would say, let the shadow go; let us have the substance. Let the ceremonial go; let us have the vital, the living, the eternal. They would turn their backs upon the temporal, and look at those things which are eternal.

(James Wells.)