Verse-by-Verse Bible Commentary
Ezekiel 17:24

Clarke's Commentary

Verse Ezekiel 17:24. All the trees of the field shall know — All the people of Israel and of Chaldea.

I the Lord have brought down the high tree — Have dethroned Jehoiachin.

Have exalted the low tree — Put Zedekiah, brother of Jehoiachin, in his place.

Have dried up the green tree — Zedekiah, who had numerous children, but who were all slain before his eyes at Riblah.

And have made the dry tree to flourish — Have raised up a rod out of the stem of Jesse, the family of David being then apparently dried up and extinct. This was the promised Messiah, of the increase and government of whose kingdom and peace there shall be no end; upon the throne of David, and upon his kingdom, to order and establish it with judgment and with justice, from henceforth, even for ever. THE ZEAL OF THE LORD OF HOSTS WILL PERFORM THIS.

The high and green tree, says Newcome, refers to Nebuchadnezzar; the low and the dry tree, to the Jews.

Bridgeway Bible Commentary

God’s promise (17:22-24)

Returning to the former illustration, Ezekiel shows that God, not an eagle, will now take a branch from the top of the cedar tree. He will plant it on the top of a mountain, where it will grow into a huge and magnificent tree, bringing benefits to birds and animals of all kinds (22-23). (From the Davidic line of kings God will take one, the Messiah, and through him establish a kingdom that will bring blessing to the whole world.) High trees will be made low and green trees will dry up, but God’s tree will flourish (24). (Nations such as Babylon and Egypt will perish, but God’s kingdom will be exalted.)

Coffman's Commentaries on the Bible

"Thus saith the Lord Jehovah: I will take of the lofty top of the cedar, and will set it; I will crop off from the topmost of its young twigs a tender one, and I will plant it upon a high and lofty mountain: in the mountain of the height of Israel will I plant it; and it shall bring forth boughs and bear fruit, and be a goodly cedar: and under it shall dwell all birds of every wing; in the shade of the branches thereof shall they dwell. And all the trees of the field shall know that I, Jehovah, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I, Jehovah, have spoken and have done it."

"This prophecy was fulfilled only in a Messianic sense."J. R. Dummelow's Commentary, p. 503. "We have here a striking prediction of the kingdom of Messiah."Albert Barnes' Commentary, p. 342. May noted that this scripture corresponds, "with the common designation of the Messiah as the Branch."H. G. May in the Interpreter's Bible, p. 152.

There is actually another parable here, using the same figures with different interpretations from the same figures in the first part of the chapter. "The `tender one' taken from the topmost twigs is the Messiah of the house of David (Jeremiah 23:5 f; Jeremiah 33:15)."G. R. Beasley-Murray in the New Bible Commentary, Revised, p. 673. Other Biblical examples of kingdoms sheltering beasts and birds are in Ezekiel 31:6; Ezekiel 31:12; Daniel 4:12; Daniel 4:21; and Mark 4:32.

The promise here revealed that God would indeed honor all of the sacred promises to David, but that he would do so with entirely different personnel from that of the apostate Israel as represented by the unfaithful and treacherous Zedekiah.

"All the trees of the field" "These are the rulers of the world and the nations governed by them."F. F. Bruce in the New Layman's Bible Commentary, p. 877. The world-wide acceptance of Christ in his Messianic rule is indicated by this, but not in the sense that "the nations" shall be incorporated into God's kingdom.

Barnes' Notes on the Whole Bible

The trees fo the field - The kingdoms of the world as contrasted with the kingdom of God. The truth here enunciated is a general one. God gives the promise, God fulfils it.

Calvin's Commentary on the Bible

In this verse the Prophet signifies that God’s work would be memorable. For when he says that all trees should feel themselves in God’s hand and power, to raise what was fallen, and to cast down and to prostrate what was elevated, he doubtless expresses no common action. By trees he means all the kings of the earth, and all possessed of any dignity. For he follows up his own metaphor: as he called the kingdom of Christ a tree or cedar which grew from a small twig, so he now speaks metaphorically of kings when he says, that all should take notice; for they shall know that Jehovah brings down the high tree. Ezekiel may here seem to be inconsistent with himself, as I have already noticed, because God said that he would take from a lofty cedar a little twig, which he wished to plant: but he now says that God would raise what was low and abject. But we have dissipated this absurdity, because, from the beginning Christ was in the glory of his Father, and thus, as Micah says, his beginning was from eternity. (Micah 5:2.) This excellency of Christ, therefore, is noticed, because, from the time when God erected David’s throne, he at the same time gave a visible sign of the more excellent kingdom which was then secretly hoped for. For this reason Christ was taken from his lofty place, and since he not only put on the form of a slave, but emptied himself even unto death, (Philippians 2:7,) it is not surprising that the Prophet should say, like a tree cast down. Although, as I have remarked, this sentence is not to be restricted to the person of Christ, but thought to be adapted to his kingdom; that is, to his manner and way of governing: since we know, and it has been lately stated, that the gospel is like a scepter, by which Christ subdues all people, and rules them for himself. Now if we reflect on what the preaching of the gospel was, we shall see, as in a glass, the Prophet’s meaning here, that the low tree was elevated, since no one would have thought, that from such slender beginnings the increase which God afterwards bestowed on it could arise. It follows, then, that the height was wonderful, since it could not be comprehended by the human senses.

Meanwhile he adds, I am he who humbles the lofty tree, which is not only understood of the Jews, but, in my judgment, embraces all the empires and principalities of the world. God, therefore, humbles lofty trees, because, whatever opposes itself to Christ’s kingdom, must necessarily fall; and this is described more at length in Daniel. (Daniel 4:0.) For although all the empires of the world are founded in Christ, and sustained by his virtue, yet, since earthly kings rise up and desire to lay Christ prostrate, their pride is the reason why Christ’s empire causes their ruin. This contrast, then, must be noticed, that God sets up low trees, or takes them away, and casts down lofty ones, since we are here taught to hope better of the reign of Christ than we can estimate by our senses; since, if we cast our eyes round us, many things meet us which diminish and weaken our hope. For what is the outward appearance of Christ’s kingdom? In truth we shall feel nothing but despair if we judge of Christ’s kingdom by the present state of affairs. But when we see how the gospel creeps along the ground, this passage should come to our minds, that God will raise up the tree that is abject and contemptible. At the same time, let us learn, that the changes which happen and are perceived in the world are to be imputed to the pride of those who are blinded by their own boasting; for kings, as we have said, forget that they are men, and so rebel against God: hence they must of necessity fall. If this is not fulfilled immediately, let us learn patiently to await the effect of this prophecy. Whatever happens, God has so established the kingdom of Christ alone, that it shall last as long as the sun and moon, but the other empires of the world shall vanish away with their own splendor, and their loftiness shall fall although at present they overtop the clouds. I, says Jehovah, have spoken, and I will do it. God here recalls the minds of the faithful to his power, because, from the time the people were dispersed — I speak of the final overthrow of the city and temple — there was no hope of restoration. Since, then, it was difficult to persuade men of what God now pronounces, he brings pointedly forward his own prowess, in order that men, by holding in check their carnal senses, should raise themselves above the world, and wait for the inestimable prowess of God which does not yet appear to them. It now follows —

Smith's Bible Commentary

Chapter 17

Now in chapter 17 he speaks a parable of a great eagle. And this is where some of these harebrained people begin to spiritualize and try to read the United States into prophecy. Because there is an eagle on the top of the flag and thus, because he uses an eagle in a parable, that must refer to the United States, you know. And they start twisting and spiritualizing to try to make this fit the United States. But, if you'll just read the beginning, there's no way that you can twist it.

And the word of the LORD came unto me, saying, Son of man, put forth a riddle, and speak a parable unto [who?] the house of Israel ( Ezekiel 17:1-2 );

Not to the United States, but to the house of Israel. But people get all into the spiritualizing of scriptures and they fail to read this part. And they get down into the eagle and snapping the twig from Lebanon and they start making all of these spiritual types of analogies and it just gets off the wall.

And say, thus saith the Lord GOD; A great eagle with great wings, long-winged, full of feathers, which had various colors, came unto Lebanon, and took the highest branch of the cedar ( Ezekiel 17:3 ):

Now, this greatest eagle is Nebuchadnezzar. The highest branch of the cedar would be the house of David, the king, who was Jehoiakim at this particular time.

And cropped off the top of the young twigs, and carried it to the land of traffic; and set it in the city of merchants ( Ezekiel 17:4 ).

As the king was taken as a captive to Babylon.

He took also of the seed of the land, and planted it in a fruitful field ( Ezekiel 17:5 );

That is, he took the son, Zedekiah, and he made him the king, entering into a covenant. Swearing by God you'll be faithful to him and so forth, Zedekiah made a pledge to Nebuchadnezzar to rule the people as a vassal state to Babylon, and he swore by God his allegiance to Nebuchadnezzar. But, of course, he rebelled against it. He did not honor this covenant that he had sworn by the Lord.

So he took also the seed [that is the eagle] of the land, and planted it in a fruitful field [he took Zedekiah]; he placed it by the great waters, and set it up as a willow tree. And it grew, and became a spreading vine of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs. But there was also another great eagle [Egypt] with great wings [Pharaoh Haaibre with great wings] and many feathers: and, behold, this vine did bend her roots toward him, ( Ezekiel 17:5-7 ),

Zedekiah sent down to Egypt to make an alliance to come up against the Babylonian army.

And it was planted in a good soil by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine. Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not pull up the roots thereof, and cut off the fruit thereof, that it wither? it shall wither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof. Yea, behold, being planted, shall it prosper? shall it not utterly wither, when the east wind touches it? it shall wither in the furrows where it grew ( Ezekiel 17:8-10 ).

So this alliance with Egypt will not stand, but the nation will be destroyed. Zedekiah will be destroyed.

And so it goes on to speak of his rebellion.

Moreover the word of the LORD came unto me, saying, Say now to the rebellious house [to Zedekiah], Know ye not what these things mean? tell them, Behold, the king of Babylon is come to Jerusalem, and he has taken the king thereof, and the princes thereof, and led them with him to Babylon; And he hath taken of the king's seed ( Ezekiel 17:11-13 ),

And, of course, he's explaining now this parable, and it's nothing to do with the United States. This is the explanation of this eagle parable. It's the king of Babylon who has come to Jerusalem and taken the king thereof and the princes thereof, and led them with him to Babylon. And he has taken the king's seed, and that is Zedekiah.

made a covenant with him, and has taken an oath of him: he has also taken the mighty of the land. That the kingdom might be base, that it might not lift itself up, but that by the keeping of his covenant it might stand. But he [Zedekiah] rebelled against Nebuchadnezzar in sending his ambassadors to Egypt [that other eagle], that they might give him horses and many people. Shall he prosper? shall he escape that has done such things? and shall he break the covenant, or be delivered? As I live, saith the Lord GOD, surely in the place where the king dwells that made him king, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon he shall die ( Ezekiel 17:13-16 ).

And Zedekiah was indeed brought to Babylon and died there.

Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts, to cut off many persons: Seeing he despised the oath by breaking the covenant, when, lo, he had given his hand ( Ezekiel 17:17-18 ),

You know, they shook on it and all.

and hath done all these things, he shall not escape. Therefore thus saith the Lord GOD; As I live, surely my oath that he has despised and my covenant that he has broken, even it will I recompense upon his own head. And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will plead with him there for his trespass that he hath trespassed against me. And all of his fugitives with all of his bands shall fall by the sword, and they that remain shall be scattered toward all the winds: and ye shall know that I am the LORD and I have spoken it. Thus saith the Lord GOD; I will also take of the highest branch of the high cedar ( Ezekiel 17:18-22 )

And this is a prophecy that goes on now concerning Jesus Christ. As He was the root out of the stem of Jesse, or the rod out of the stem of Jesse. So, again, the highest branch from David, the high cedar.

I will set it; I will crop off the top of his young twigs a tender one, and will plant it upon [mount Zion] the high mountain and eminent: And in the mountain of the height of Israel [mount Zion] will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all of the fowls of every wing; and the shadow of the branches thereof shall they dwell. And all of the trees of the field shall know that I the LORD have brought down the high tree, and have exalted the low tree, I have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken it and have done it ( Ezekiel 17:22-24 ). "

Dr. Constable's Expository Notes

The theological epilogue to the riddle 17:22-24

Like the preceding parable, this one also ends with a promise of hope (cf. Ezekiel 16:60-63).

Dr. Constable's Expository Notes

At that time the other nations (trees) would know that the one who had done this was Israel’s God. He would cut down the high tree (Babylon?) and exalt the low tree (Israel). He would dry up the presently green tree (Egypt?) and make the presently dry tree (Israel) flourish. The one who promised this was Yahweh, and He would also perform it.

"Although some have understood it to have been fulfilled in the restoration of Judah under Zerubbabel, Ezra, and Nehemiah, the language goes beyond such limited scope (cf. Ezra 9:8-9) to a time yet future when Israel will have its perfect King, the Messiah, reigning on the earth in righteousness." [Note: Cooper, p. 184. See also Merrill, p. 381.]

"These concluding verses without question introduce a Messianic prophecy (cf. Isaiah 2:2-4; Micah 4:1-4)." [Note: Feinberg, p. 97.]

Gill's Exposition of the Whole Bible

And all the trees of the field shall know,.... All the nations of the World, and the great ones, and the mighty men of the earth, shall know, own, and acknowledge, when the above things are accomplished:

that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: some by the high and green tree understand Zedekiah, who was brought low; and by the "low" and "dry tree", Jeconiah, who was raised by the king of Babylon, Jeremiah 52:11; this is Jarchi's sense, and is mentioned by Kimchi: others, by the former, think Nebuchadnezzar and the Babylonish monarchy are intended, which were brought down; and, by the latter, the house of David, and kingdom of Judah, which were exalted: though rather by the one are meant the people of the Jews, once the people of God, but now cast off; and by the other the Gentiles, called by the grace of God, and received by him: though it seems best of all to interpret the "high and green tree" of the mighty kingdoms of this world, which will be put down by Christ; and the "low and dry tree" of his kingdom and interest, which shall flourish and spread abundantly, and be an everlasting kingdom; see Daniel 2:44;

I the Lord have spoken and have done [it]; because the prophecy of it is sure, and because of the certainty of the fulfilment of it, it is said to be done as soon as it was spoken of.

Henry's Complete Commentary on the Bible

      22 Thus saith the Lord GOD; I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon a high mountain and eminent:   23 In the mountain of the height of Israel will I plant it: and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell.   24 And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it.

      When the royal family of Judah was brought to desolation by the captivity of Jehoiachin and Zedekiah it might be asked, "What has now become of the covenant of royalty made with David, that his children should sit upon his throne for evermore? Do the sure mercies of David prove thus unsure?" To this it is sufficient for the silencing of the objectors to answer that the promise was conditional. If they will keep my covenant, then they shall continue, Psalms 132:12. But David's posterity broke the condition, and so forfeited the promise. But the unbelief of man shall not invalidate the promise of God. He will find out another seed of David in which it shall be accomplished; and that is promised in these verses.

      I. The house of David shall again be magnified, and out of its ashes another phoenix shall arise. The metaphor of a tree, which was made us of in the threatening, is here presented in the promise, Ezekiel 17:22; Ezekiel 17:23. This promise had its accomplishment in part when Zerubbabel, a branch of the house of David, was raised up to head the Jews in their return out of captivity, and to rebuild the city and temple and re-establish their church and state; but it was to have its full accomplishment in the kingdom of the Messiah, who was a root out of a dry ground, and to whom God, according to promise, gave the throne of his father David,Luke 1:32. 1. God himself undertakes the reviving and restoring of the house of David. Nebuchadnezzar was the great eagle that had attempted the re-establishing of the house of David in a dependence upon him, Ezekiel 17:5; Ezekiel 17:5. But the attempt miscarried; his plantation withered and was plucked up. "Well," says God, "the next shall be of my planting: I will also take of the highest branch of the high cedar and I will set it." Note, As men have their designs, God also has his designs; but his will prosper when theirs are blasted. Nebuchadnezzar prided himself in setting up kingdoms at his pleasure, Daniel 5:19. But those kingdoms soon had an end, whereas the God of heaven sets up a kingdom that shall never be destroyed,Daniel 2:44. 2. The house of David is revived in a tender one cropped from the top of his young twigs. Zerubbabel was so; that which was hopeful in him was but the day of small things (Zechariah 4:10), yet before him great mountains were made plain. Our Lord Jesus was the highest branch of the high cedar, the furthest of all from the root (for soon after he appeared the house of David was all cut off and extinguished), but the nearest of all to heaven, for his kingdom was not of this world. He was taken from the top of the young twigs, for he is the man, the branch, a tender plant, and a root out of a dry ground (Isaiah 53:2), but a branch of righteousness, the planting of the Lord, that he may be glorified. 3. This branch is planted in a high mountain (Ezekiel 17:22; Ezekiel 17:22), in the mountain of the height of Israel,Ezekiel 17:23; Ezekiel 17:23. Thither he brought Zerubbabel in triumph; there he raised up his son Jesus, sent him to gather the lost sheep of the house of Israel that were scattered upon the mountains, set him his king upon his holy hill of Zion, sent forth the gospel from Mount Zion, the word of the Lord from Jerusalem; there, in the height of Israel, a nation which all its neighbours had an eye upon as conspicuous and illustrious, was the Christian church first planted. The churches of Judea were the most primitive churches. The unbelieving Jews did what they could to prevent its being planted there; but who can pluck up what God will plant? 4. Thence it spreads far and wide. The Jewish state, though it began very low in Zerubbabel's time, was set as a tender branch, which might easily be plucked up, yet took root, spread strangely, and after some time became very considerable; those of other nations, fowl of every wing, put themselves under the protection of it. The Christian church was at first like a grain of mustard-seed, but became, like this tender branch, a great tree, its beginning small, but its latter end increasing to admiration. When the Gentiles flocked into the church then did the fowl of every wing (even the birds of prey, which those preyed upon, as the wolf and the lamb feeding together, Isaiah 11:6) come and dwell under the shadow of this goodly cedar. See Daniel 4:21.

      II. God himself will herein be glorified, Ezekiel 17:24; Ezekiel 17:24. The setting up of the Messiah's kingdom in the world shall discover more clearly than ever to the children of men that God is the King of all the earth,Psalms 47:7. Never was there a more full conviction given of this truth, that all things are governed by an infinitely wise and mighty Providence, than that which was given by the exaltation of Christ and the establishment of his kingdom among men; for by that it appeared that God has all hearts in his hand, and the sovereign disposal of all affairs. All the trees of the field shall know, 1. That the tree which God will have to be brought down, and dried up, shall be so, though it be ever so high and stately, ever so green and flourishing. Neither honour nor wealth, neither external advancements nor internal endowments, will secure men from humbling withering providence. 2. That the tree which God will have to be exalted, and to flourish, shall so be, shall so do, though ever so low, and ever so dry. The house of Nebuchadnezzar, that now makes so great a figure, shall be extirpated, and the house of David, that now makes so mean a figure, shall become famous again; and the Jewish nation, that is now despicable, shall be considerable. The kingdom of Satan, that has borne so long, so large, a sway, shall be broken, and the kingdom of Christ, that was looked upon with contempt, shall be established. The Jews, who, in respect of church-privileges, had been high and green, shall be thrown out, and the Gentiles, who had been low and dry trees, shall be taken in their room, Isaiah 54:1. All the enemies of Christ shall be abased and made his footstool, and his interests shall be confirmed and advanced: I the Lord have spoken (it is the decree, the declared decree, that Christ must be exalted, must be the headstone of the corner), and I have done it, that is, I will do it in due time, but it is as sure to be done as if it were done already. With men saying and doing are two things, but they are not so with God. What he has spoken we may be sure that he will do, nor shall one iota or tittle of his word fall to the ground, for he is not a man, that he should lie, or the son of man, that he should repent either of his threatenings or of his promises.

Spurgeon's Verse Expositions of the Bible

Divine Destruction and Protection

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A Sermon

(No. 3494)

Published on Thursday, January 13th, 1916.

Delivered by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington.

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"And all the trees of the field shall know that I, Jehovah, have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish. I, Jehovah, have spoken and have done it." Ezekiel 17:29.

CAN your minds fly back to the time when there was no time, to the day when there was no day but the Ancient of Days? Can you speed back to that period when God dwelt alone, when this round world and all the things that be upon it, had not come from his hand; when the sun flamed not in his strength, and the stars flashed not in their brightness? Can you go back to the period when there were no angels, when cherubim and seraphim had not been born; and, if there be creatures elder than they, when none of them had as yet been formed? Is it possible, I say, for you to fly so far back as to contemplate God alone no creature no breath of song, no motion of wing God himself alone, without another? Then, indeed, he had no rival; none then could contest with him, for none existed. All power, and glory, and honour and majesty were gathered up into Himself. And we have no reason to believe that he was less glorious than He is now, when his ministers delight to do his pleasure; nor less great than now, when he has crested worlds on worlds, and thrown them into space, scattering over the sky stars with both his hands. He sat on no precarious throne; he needed none to add to his power; he needed none to bring him a revenue of praise; his all-sufficiency could spirit of no lack. Consider next, if ye can, the eternal purpose of God that he would create. He determines it in his mind. Could any but a divine motive actuate the Divine Architect? What must that motive have been? He creates that he may display his own perfections. He does beget, as it were, creatures after his own image that he may live in them; that he may manifest to others the joy, the pleasure, the satisfaction, which he so intensely feels in himself. Certain 1 am his own glory must have been the end he had in view; he would reveal his glory to the sons of men, to angels, and to such creatures as he had formed, in order that they might reflect his honour and sing his praise. You are not ignorant, my brethren, of the fact that sin entered into the world. You know that the creation, which had been harmonious as a psalm in God's praise, voluminous and exhaustive as a book in which he revealed his own character this creation, once exceedingly fair, became foully marred. Rival instincts were produced, and rival Interests were set up. Man's will stood up against God's will; mar's profit against God's honour; man's device against God's counsel. Eve took of the accursed fruit, and Adam partook of the same, and henceforth man became a rival to God, just as Satan, aforetime, had rebelled against the blessed and only Potentate, and usurped authority. From the time when Satan fell, God's purpose was to break down everything which set itself up in opposition to him. From that day till now, no matter how great, how lofty, how apparently excellent a thing might be, it has been the rule with God to pull it down if it did not stand in him, and for him; yea, and wherever he has looked, no matter how mean a thing may have been, how low, how degraded to outward appearance, it has been God's constant rule to lift it up, if it stood in him, and for him. Or if, by the lifting up of the humble, he might throw scorn upon the haughty, he would thereby magnify his own absolute right to exercise sovereign control, and to do with men as he willed.

Oh! that I could command the words of some of the mighty masters of song, or that I had an angel's voice, so much rather would I hymn this high majestic theme than speak of it in listless prose. But I cannot rise to the awful heights of this incomparable design. I contemplate it with awe not unmingled with admiration the Eternal God withstanding everything that opposes itself against him thrusting down the mighty from their seats, plucking off crowns from the heads of princes, degrading the escutcheons of nobles, trampling in the mire the fine linen and the scarlet of the rich, setting at nought the wisdom of the wise, divesting the philosopher of his toga, rending in pieces the robes of the priest, end pouring contempt upon everything that vaunts pretension or arrogates prestige in defiance of his sacred prescriptive, irrevocable lordship. There is no power or permanence, no warrant or worth, in any claim to greatness or goodness independent of God, or antagonistic to him. My conceptions are too dwarfish, my language is too feeble, to compass the grandeur of this theme. It's truth commends it, and its usefulness enhances it: since it bows the heart before God. and convinces us that then only are we in a fit state to be filled with his fulness, to live in his life, to be wise with his wisdom, and to be glorious in his glory, when we are emptied of our own conceits. Mine, however, will be a more practical lesson at this time; and I shall use more homely words than that nobler subject might have demanded.

METHINKs I see a great forest which reaches for many a league. The trees are of divers growths, and of various ages. Some of them are very lofty. Here a towering cedar and yonder the storks have made their nests among the tall fir trees. Stout oaks there are that laugh at storms, and elms that will not be twisted with the tempest. See how they rival each other! And there are lowlier trees; some bearing fruit, though scarcely seen; others, like the vine, creeping upon the ground so obscure they can hardly be observed. It is a strange forest in which trees of every clime are to be found; some green, verdant, lader with blossoms and with fruit; others dead, dry, withered, with scarce here and there a leaf. It is the evening, the cool of the day. The Lord God that visited the fair garden of Eden is come to walk in this forest. Along those deep glades, amidst that thick shade, the Almighty appears. He comes. How see I him? Bears he in his hand an awful axe, and cloth he pass his finger along its edge to see that it be keen? Strong is the arm that wields it. Howl, cedars, if once he life that axe against you. What means that Woodman to do? Wait, and let us hear him speak. Oh! ye trees of the field be silent before the Lord. Clap not your hands until we have heard him speak. "The trees of the field shall know that I the Lord have brought down the high tree beware, ye towering cedars! "that I have exalted the low tree" take courage, ye lowly vines! "have dried up the green tree" wail, ye verdant elms "and have made the dry tree to flourish"; hope, ye withered boughs! "I the Lord have spoken, and have done it." Let the trees be silent before the Lord, for he cometh to judge them, and he judgeth them with much jealousy. That forest I have before my eyes; men like trees appear to me in the vision. While I gaze on this dense mass of people listening to my voice, let me interpret the Mighty Woodman's words to you. There are four notes of which we shall speak one after the other. May God sanctify the emblems to our profit, touching our ears, and teaching our hearts, that we may rightly understand what the Lord saith to the trees of the forest.

I. "THUS SAITH THE LORD, THE TREES OF THE FIELD SHALL KNOW THAT I THE LORD HAVE BROUGHT DOWN THE HIGH TREE."

Look over history, and you will see that everything gigantic in stature and colossal in dimensions, whatsoever has been great to human apprehension, grasping at earthly fame, has become an object for God's penetrating arrows, and a subject for his withering blight. A grand idea of universal monarchy flashed upon the mind of man. He would build a tower, the top whereof should reach to heaven. What did the Lord do with this fine scheme? "I will come down," said "to Babel, and see if it be altogether as they have said." Then he touched their tongues, and confounded their language, and scattered the imaginations of their hearts: so he laughed them to scorn, and left them to be a laughingstock to all generations. Then came the great power of Egypt. Pharaoh said, "Am I not lord of Thebes, with its hundred gates, and with its myriads of brazen chariots? Have I not a mighty host of cavalry? Who is equal to me? I speak, and the nations tremble." When the king hardened his heart, how did Jehovah the King of kings get himself honour from Pharaoh and his hosts? "Thou didst blow with thy wind; the sea covered them; they sank as lead in the mighty waters. Sing unto the Lord, for he hath triumphed gloriously; the horse and his rider bath he cast into the sea!" In after years Babylon set herself up as a queen. "I shall be a lady for ever," said the gay metropolis of; the earth, the mighty city of Euphrates. "I sit alone; I shall see no sorrow." Behold, she decketh herself out with scarlet, she arrayeth herself with silk; all the nations of the earth are quiet when she ariseth nor is the sound of a whisper heard when the voice of her command goes forth. But where art thou, daughter of Assyria, where art thou now, O daughter of Chaldea, where is the crown which once circled thy brow and adorned thy heady Go, mark a leap of rubbish, and of desolate stones; hear the hooting of the owls and the howling of the dragons, as each one calleth to his fellow in the midst of a desolation which cannot be repaired! How art thou fallen from heaven, Lucifer, son of the morning! Thus God breaketh in pieces with his right hand everything arrogant and supercilious, that dares to assert greatness apart from his endowment, or to presume on authority other than he delegates. I might prolong the strain. I might tell you of Rome, and all the boastings of that Imperial mistress, point to her faded charms, and tell of her decay and her decadence. I might lead you back to Sennacherib and all his hosts overthrown, or recite the story of Nebuchadnezzar, driven out from the abodes of men, and feeding the beasts. I might show you lesser kings, kings of Israel, brought exceeding low, until they who had sat on the throne as princes pined in the dungeon among slaves. To multiply instances would be only to confirm the general current of history, and illustrate the fact that the Lord, even the Lord of hosts, always cuts down the high tree, humiliates the creature that exalts itself, and suffers no flesh to glory in his presence. That is the law of his government.

The question arises, how does it concerns us? Doubtless it opens a sad prospect to those who are lifted up with pride, or inflated with self-opinion. Are there any among you who boast in heraldry a long succession of illustrious names which has ennobled your pedigree? Some people seem to think that the world is hardly good enough for them to tread upon, as if they were made of china, while other men are moulded but of common clay; they look down upon the public as an ignoble herd, and speak of the masses as the "many-headed" and the "great unwashed." Such a man will play the parasite to his own dear self, passionately cherish his own conceits and petulantly hold that whatever belongs to him is better than anyone else can procure for love or money, be it his house, or his horse, the water from his well, or the wine from his cellar. At his wit let all inferiors laugh; to his greed let all who, would receive his patronizing nod do obeisance. In stately isolation he will acknowledge no rival. Knowest thou, man, that in one respect thou hast a veritable pre-eminence? thou mayest fairly challenge all thy fellows for one whose disposition the Lord hates more than he abhors shine. Among the seven abominations, your order ranks highest. No liar or murderer can claim a preeminence over you in vice so long as the Proverbs stand. Ere long, the heel of the Almighty shall be lifted higher than thy haughty head. He will cast thee down, be thy look never so proud; for the Lord hath purposed it to stain the pride of all glory, to bring into contempt all the excellency of the earth.

There is, again, an arrogance of mind, of judgement, of opinion, just as ignorant if not quite so grotesque as his who dreams that his birth is of higher caste, and his blood of richer hue than other men. Humanity in the bulk is the idol of some people; and yonder I see the man who quotes himself as an illustrious specimen. He does not believe in the total depravity of human nature. Judging by himself, the statement that the whole head is sick, and the whole heart faint, is a myth; or if it were ever true of a recreant Jew, it never was a fair indictment against such an orthodox Christian as he is. No, no; he has kept the law; he feels that in all things he is blameless; he has not erred, neither will he humble himself before the word that God speaks to us. In the opinion of such, the gospel that we preach is very good for harlots, thieves, and drunkards, but it is of no use to the righteous, for they have put down their own names among those who need no repentance. Admirable in their conduct, their temper amiable, and their disposition generous, a salvation by free grace would be wasted on them. The Lord will abase thee, be thou man or woman, whosoever thou mayest be; he will shame thee; the axe is ready to be laid at thy root even now. Thy goodness is not God's goodness, and thy righteousness is not Christ's righteousness; therefore, shall the moth consume it, and it shall be eaten away. Or it is my friend yonder, a working man, who says, " Well, I work as hard as anybody; I bring up my children as well as I can; I have nothing from the parish; and if I see a poor mate out of work, I always subscribe my mite, though I have not much to give away; can it be right to tell me that I am not in a fair way of going to heaven?" Ah! the Lord will deprive you of such boasting, for he will bring down all these high trees. You that have any righteousness of your own, whether you be rich or poor, the same word will apply to you all. What mattereth it whether you are born of princes, or the offspring of beggars, pride will nestle in any heart, and presumption will take advantage of any circumstances? Perhaps I may address some person who says, "Well, I am a member of the orthodox and true church; I have been baptized, and I have been confirmed after the most proper manner; I receive the Lord's supper on all fit and proper occasions. The clergyman from whom I take the sacrament has received apostolical ordination. How tasteful the architecture of our church! How decorous; the congregation! How enchanting the music! There are none of your rough wild notes that give vent to the feelings. Our organ is the perfection of mechanism, and it is played with the utmost skill. Our sacred singers perform their parts with reverent taste. Our litanies are wailed out in plaintive tones. We do the thing in the right style; and as I am a member of a branch of a catholic church, I hold myself to be an heir of eternal life." From thy towering imaginations, O man, thou shalt speedily totter. God will cast thee down, as surely as thou livest. No boasting, even of our orthodoxy, or of our attention to religious formalities, shall ever be allowed to abide his judgment. The Lord hath set his face against all boastings, and all confidences, other than a trust in the cross, and a holy reliance on the finished work and righteousness of Jesus Christ.

Or shall it fare better with another class? There is our friend who says, "Well, well, I do not believe in forms and ceremonies; but, mark you, I always judge and weigh everything." He estimates himself as an independent thinker; he is bound by no precedents, fostered by no creeds, and considers that he is amenable to no judgment but his own. He owns no lord but his own conscience, no duty but such as he prescribes himself, and as for wisdom, he looks with indifference on all things whatsoever that his private judgment has not endorsed. Moreover, he doubts the inspiration of the Bible, and has his misgivings as to the authenticity of some parts of it. He indulges a little suspicion as to the deity of Christ, and as to the doctrines of grace; he professes much intelligence, but he exhibits gross negligence. Strong in his self-assertion, he makes light of the Word of God, and the will of God, while he holds prophets and apostles in little esteem. Ah! well, brother! God is against you; he will make a fool of you one of these days, if you are so wise as to exalt yourself above his revelation. The world shall see your folly. I tell thee, captious questioner, that the Lord will bring thee down. "Tut, tut, tut, I do not believe in any of these things," exclaims the successful merchant; "I say the best thing is to push ahead on one's own account; I mean to save money, to get rich, to rise in the world, as others have done who have made capital of their own wits, and taken care of their own interest." This is the religion of many people; their creed being that God will help those who help themselves; in their account, the highest wisdom is to attend to this world, and as for the world to come, the best policy is to ignore it. To the statutes of the Lord they give no heed; Evidently you see no need to depend on God. With a stout pair of arms and a good clear brain, you are confident you can make your own way in the world. Will you prosper, sir? I tell you no; for God is against you. The Lord will you down. Whether it be strength of limbs and lungs, force off brain and intellect, cunning works or scheming plans you rely upon, he will lay you level with the dub ere long. You shall know that he who exalteth himself against his maker maketh a sorry adventure. Disaster and everlasting confusion are your inevitable fate. II. FURTHERMORE THE LORD SAYS, "I WILL EXALT THE LOW TREE."

Here is a word of comfort to some who specially need it. You remember Joseph in the dungeon, Israel in Egypt, Hannah in the family of Elkanah, David when Samuel would have passed him by, Hezekiah when Sennacherib rebuked him. Are not all these instances of God exalting the low tree? We have no time to expatiate on them, though they are well worthy of attentive study. But rather now let us ask, Where are the low trees here among ourselves? Who are they? The low trees are those poor in spirit, who think others better than they are themselves; who, instead of carving their names high, are willing to have them written low, because they feel they have nothing whereof to glory, nought wherein to boast. The low trees are the penitents, those who take their stand afar off with the publican, and say, "God, be merciful to me a sinner"; you that feel your own weakness to do anything aright; you who are conscious of your own worthlessness, and afraid that God will never hear your prayers; you that are bowed down low with a sense of guilt, and hardly dare to look up to the place where his honour dwelleth; you are the low trees, you are such as God exalteth. You, too, who tremble at his word; when, you see the threatening, fear lest it should be executed upon you; when you hear the promise, hardly think it possible that it can belong to you you are low trees God shall exalt you. You that feel your ignorance, and are willing to be instructed; you that are modest as children, and ready to sit at the feet of Jesus; you that have been broken in pieces until you feel that a crumb of mercy would be more than you deserve, and are willing to take any dole he is pleased to give you are the low tree. And you that are despised, who walk in darkness and see no light; slandered for Christ's sake; reproached with crimes you never committed; you of whom the world is not worthy, though the world accounts you to be unworthy of its esteem you are the low trees, and God shall exalt you. God grant us grace to humble ourselves under his mighty hand. The Lord exalteth the low trees. Is there a soul among you that is ready to despair a low tree, so low that it can only compare itself to a bramble-bush? Well, God dwelt in a bush. You may think that if he should have enemy upon all other men, yet he must make an exception of you, so aggravated are your offenses, so depraved your disposition, and so alien to anything good your natural temperament. Oh! bless the Lord! He exalteth the low tree. If voice can reach now any humble, fearful, broken-hearted soul, even though that soul should say it is too good to be true, yet, in God's name, Let me assure you it is God's message to you. Rejoice, yea, sing unto your God, for he will lift up the poor from the dunghill, while he casteth down the mighty from the seats of their pomp and their places of power.

III. THE LORD HAS ALSO DECLARED THAT "HE WILL DRY UP THE GREEN TREE."

Whether that green tree be high or low, it does not matter; if it be green in itself, he will cut it down Mark you, a man may be as high as heaven; if it is God that makes him high, he will stand; but if he be high in creature-strength, land creature-merits, and creature-glory, he shall be brought down; and a man may be low without merit, if he is merely mean and mire, paltry and pitiable, not worth a straw. That is not the spirit of lowliness that God blesses. In like manner, a man may be garden because he is planted by the rivers of God's living waters, that is healthy enough; but those that are like the green bay tree of the Psalmist, trees growing in their own soil, never transplanted by grace, green in the verdure of worldly prosperity, and taking all their delight in earthly things those are the trees God will dry up. Many I know of this kind! They profess to be God's people, and they say, "Well, I never have any anxiety about my eternal state; I do not see why I should ever have any doubts or fears. I have no prickings of conscience." This green tree boasts "that its leaves never fade, that its evidences are always bright." "They have no changes; therefore, they fear not God." "They have not been emptied from vessel to vessel. They have no cares; they walk confidently, they talk arrogantly; they smile disdainfully at some of God's people who groan over their infirmities and bemoan their sins. Perhaps they go the length of protesting that they have no vices, and do no wrong; or they will say, " Why, as for me, I have overcome my bad habits and made amends for my youthful follies and indiscretions; and if I have any faults, they are only such as are natural to men, and they do not cause me any trouble." He will even turn round and rail on this wise, "I cannot think how some of God's people can do as they do. " No; he is such a blessed, heavenly-minded hypocrite, that after he has condoned his own crimes, he condemns other people's customs; hence he holds up the severity of his judgment as a proof of the integrity of his character. He makes broad fringes to his own garment, and he cannot think how good men can wear such narrow fringes to theirs; he has a wide phylactery, and he cannot imagine how a godly man can wear a smaller one; he prays an hour and a half at the corner of the street; he cannot think that any man is godly who prays for ten minutes in his closet; he sounds a trumpet, and gives away three halfpence to the poor; he cannot understand people when they give away ten pounds, or a hundred pounds, in the cause of religion; he thinks they must have mercenary motives. He might stand up and say, "Look at me if you want to see what a man should be, how a Christian should live, and what his manner, and conduct, and conversation should be." Behold the man who counts himself the paragon of perfection. Have you never met with such green trees? I have. These people feed without fear, and mock without motive. They laugh at the idea of Paul's apprehension, when he said, "I keep under my body, lest, after having preached to others, I myself should be a cast-away." They think such fears inconsistent with the doctrine of final perseverance, though in this they are mistaken. A man may know that a true believer will persevere and yet be very much afraid that he shall not himself hold out, because he may suspect himself whether he is a true believer at all. This green tree is never troubled about the future; it is all right with him; he has launched upon a smooth, deceitful sea, and he believes it will be calm until he gets to the other side, as for human weakness, he knows nothing at all about that. He hears God's children crying, "Who shall deliver us from the body of this death?" and he looks shocked.

The professor, too, who boasts his deep experience, is like this green tree. Young Christians he frowns at he does not like young people. No; he would not have many young people in the church, because they might adulterate it, and bring down its spiritual tone. As to doctrine, he is profoundly learned; "he can a hair divide, betwixt the west and south-west side," and he censures at once the man who does not understand all the points. He understands more than the Bible reveals; he has improved upon the Scriptures; and those who cannot get up to his standard he despises. As for the poor, and meek, and sickly among the people of God, he, one of the strong ones, pushes them on either side, and will give them no rest. Never a man yet had anything to boast of as his own, but God was sure to dry him up. Let your life be green as emerald, it shall be brown as March dust before long. You seek sap and nourishment from yourselves. The spider's web how soon it is blown away! Well it may, because it cometh out of the spider's own bowels. Everything that comes out of self, and lives on self, and hands on self, and fattens on self, no matter how green it may be, verily, verily, it shall be dried up. Lastly:

IV. THE LORD MAKES "THE DRY TREE TO FLOURISH."

There are some dry trees to be pitied in their present condition, yet to be congratulated on their prospects. I would not say a word to encourage doubting, but I would say a great many words to encourage doubters. How many of God's people may be fitly compared to a dry tree! They have little joy; they have not got to full assurance. They are afraid to say, "My Beloved is mine, and I am his." Every night, before they go to bed, they feel such consciousness of sin that they can hardly sleep. They feel themselves so weak that where others go and think nothing of it, they dare not trust themselves. They are afraid to risk temptation; sometimes they are so conscious of their own weakness, that they do not exert themselves as they ought, and hence their low spirits, their melancholy, and their mourning. They think they are of no use to the church, they are half inclined to suspect it was a mistake for them to be baptized, and that they were to blame for uniting themselves with the people of God. "Oh!" say they, "if I be a lamb, I am the sickliest of the whole flock." Were I an heir of promise, should I feel the assaults of sin as I do? or should I be so much the prey of indwelling corruption, and become so dry and withered? Do they retire to the closet to pray, hardly a word can they utter. They come to, the assembly of believers, and though they do sing with their lips, the heart cannot sing as it would. There are times, too, when walking home they say, "I go where others go, but I get no comfort; if I were really the Lord's, should I be thus; if I did trust Christ, should I ever be so languid?" Brethren, if it is of your own bringing about that you are thus dry, I do not offer you any comfort; but if the Holy Spirit has led you to see your weakness, your nothingness, your deadness, then I am glad you have been brought to this pass, for God will cause the dry tree to flourish. When we are weak, then are we strong. The death warrant is gone out from God against everything that is of the creature. All that is of nature's spinning must be unravelled; not your bad nature only, but your good nature; not your vices only, but your virtues; not your sins alone, but your graces; all these must be contemned and despised so far as you venture to put them in the place at Christ. You must cry "Away with them; away with them," as if they were so much dung and dross. Christ's blood only for our hope, the Spirit's work only for our life. Here let us stand, and we shall be safe. The dry tree by divine grace shall flourish; the green tree, deserted by the dew of heaven, shall dry up. The low tree, fostered by the husbandman, shall mount even to the stars; the high tree, cut down by the axe of judgment, shall lay outstretched along the plains of ruin for ever.

I think I see the last great day. There is a greater forest than this; this is but one corner of it. I see that forest stretched over sea and land, over mountain and valley. It is a forest of men. There stand the Pharisees, the self-righteous, the tyrants, the autocrats of haughty mien, the men of profound intellect with lofty brows, the men that questioned God's government; the infidels who said "Atheos," and denied his being. I see the high trees, that towered to such an elevation, and attracted so much admiration; and there, too, are the low trees contented to he low, for Christ of Nazareth was lowly. He, whose disciples they are, came riding on an ass even in the day of his highest earthly triumph. And now I hear the trumpet ring exceeding loud and long. Through the glades of that vast human forest the sound comes ringing broad and clear, "Smite! smite! smite! and let all the high trees fall!" O God, what a crash!

He smote great kings and slew famous kings; for his mercy endureth for ever. He smites. What! another crash? The orthodox who rested in their orthodoxy, and the self-righteous men and women fall there; yonder the philosophic atheist, and here the scoffing sceptic; there the haughty persecutor, and there, again, the pompous priest and pretentious ceremonialist. Gather them; in Tophet, ordained of old, pile them together, cedar upon oak, and elm upon fir, gather them together. pile them on, pile them up; let the breath of the Lord, like a stream of brimstone, come upon the mighty pile. It is the funeral pyre of the giants. There lies the dead body of sin, and here comes the living spouse of sin, to be immolated upon that same pile. Her name is Pride. She comes; they clasp. The great transgression and the evil imagination, together they lie down, and the flames arise. Now the cedars, full of resin, give forth their flame, the sparks go up to heaven, and the flames even unto the throne of God, whilst I hear the voices of multitudes singing, "Hallelujah! Hallelujah! Hallelujah! for thou hast judged the great temptress, even Pride, and thou hast given her up to be burned with fire!" But what of you, what of you, that will be faggots to that great burning? What of you, proud sons of men, that will be fuel to that flame? Turn ye, turn ye! Fly ye to Christ, and then you shall stand in the judgment, and join in the anthem, "Hallelujah! Hallelujah! Hallelujah!" "Be wise now therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the son, lest he be angry, and ye perish from the way when his wrath is kindled but a little. Blessed are all they that put their trust in him." Oh! that we all may be found among the humble not the haughty in our present life, and that we may be gathered among the blessed, not destroyed among those whom the Lord abhorreth, in our future destiny!