It seems at first hearing most extraordinary and unaccountable to be told that the end and issue of such a series of national disasters and judgments as those described in the verses preceding this is that Israel may know. Can the end be regarded as corresponding to the means? Is not such a result one to be secured by lessons less severe and calamitous? But in order to answer such questions we must consider the object of knowledge, which is not by any means of an ordinary kind. The "judgments" were the work of God's providence; and the purpose was to produce a conviction in the mind of the nation, Israel, that God lives and reigns, administers a moral government, and will not endure the disobedience and rebellion of those who are of right his subjects. This lesson must be taught, however distressing the discipline which leads to its acquisition. "Ye shall know that I am the Lord."

I. SUCH KNOWLEDGE IS OF THE HIGHEST SPIRITUAL IMPORTANCE. Knowledge of every kind is to an intellectual being desirable, precious, and valuable. Knowledge of great, venerable, noble, or interesting persons, is of all knowledge the most precious; for personality exceeds in interest all that is material. But there is no knowledge which can compare in dignity and value with the knowledge of him "in whom we live, and move, and have our being." The phenomena and laws of nature are of interest to the inquiring intelligence; but their chief interest, to the thoughtful mind, lies in their being a revelation of him who is the Source, the Creator, the Upholder, of all. If God is to be found in nature, how much more manifestly, and less incompletely, in man - the noblest work of the Eternal and Supreme! To know God is to satisfy the intellect, and is to find a centre for the emotions, and a law for the will. No knowledge can compensate the absence of this; all knowledge is completed by it.

II. THE KNOWLEDGE OF GOD IS LOST SIGHT OF IN TIMES OF NATIONAL PROSPERITY AND SELF-INDULGENCE. So it was with the inhabitants of Judah and Israel; so has it been in the experience of many nations. This may easily be explained. Man is a compound being, body and soul; he is connected both with the scenes, occupations, and experiences of earth, and with the great realities of eternity. There is much in the world to absorb and engross human attention, interest, and concern. And it is quite in harmony with all we know of human nature, that those whose minds are engaged in the pursuits of time and sense should be forgetful of the higher truths and laws of the eternal prospects, in which they may not deliberately disbelieve. How often has it happened that, when God has satisfied a nation's temporal cravings, he has sent leanness into their souls! Their very blessings, as they deem them, become the occasion of their forgetfulness of the Giver. It is with nations as with individuals - the satisfaction of earthly needs may silence the aspiration for heavenly good.

III. THE KNOWLEDGE OF GOD MAY BE ACQUIRED IN THE TIME OF RETRIBUTION AND SUFFERING. If there is purpose in Divine providence, what so reasonable as to believe that the corrections administered to individuals and to nations are designed to awaited juster and higher thoughts - thoughts of God's wisdom and righteousness? How many have found that it was good for them to be afflicted; since before they were afflicted they went astray, whilst in affliction they have learned to observe God's Word! It may be objected that the highest and fullest knowledge of God is not thus to be acquired. And this is true; yet this knowledge may be indispensable as a stage to a knowledge yet more precious. It may be that the first lesson to be acquired is a lesson of submission to God's will, of reverence for God's righteousness. Only after the acquisition of this lesson, it may be, does that of the Divine mercy and compassion come within reach. When men have forgotten that the universe is ruled by a just, wise, almighty King, from whose authority none can escape, they must be brought to acknowledge this fact, that they may lay down the arms of rebellion, and may seek forgiveness and find reconciliation.

IV. SUCH KNOWLEDGE SHOULD, AND OFTEN DOES, LEAD TO SINCERE AND ACCEPTABLE PIETY. Custom, tradition, superstition, are a poor and unstable foundation for true religion. Men must know God, must know his character, his mind, his wilt, in order that they may devoutly love him and acceptably serve him. Whilst there is undoubtedly a kind of knowledge, merely speculative, which is compatible with hatred of God and of his Law, there is, on the other hand, a knowledge which leads men to appreciate and adore the Divine attributes, and to seek participation in the Divine nature and in Divine favour. - T.

The phrase "Ye shall know that I am Jehovah" may mean Ye shall know that I who now speak am truly Jehovah, the God of Israel. There is, of course, no doubt that Ezekiel conceived Jehovah as endowed with the plenitude of deity, or that in his view the name expressed all that we mean by the word God. Nevertheless, historically the name Jehovah is a proper name, denoting the God who is the God of Israel. Renan has ventured on the assertion that a deity with a proper name is necessarily a false God. The statement perhaps measures the difference between the God of revealed religion and the god who is an abstraction, an expression of the order of the universe, who exists only in the mind of the man who names him. The God of revelation is a living person with a character and will of His own capable of being known by man. It is the distinction of revelation that it dares to regard God as an individual with an inner life and nature of His own, independent of the conception men may form of Him. Applied to such a Being, a personal name may be as true and significant as the name which expresses the character and individuality of a man. Only thus can we understand the historical process by which the God who was first manifested as the deity of a particular nation preserves His personal identity with the God who in Christ is at last revealed as the God of the spirits of all flesh. The knowledge of Jehovah of which Ezekiel speaks is therefore at once a knowledge of the character of the God whom Israel professed to serve, and a knowledge of that which constitutes true and essential divinity.

(John Skinner, M. A.)