Thus saith the Lord God; An evil, an only evil, behold, is come. An end is come, etc. Nearly everything contained in these verses we have already noticed in previous paragraphs. Vers. 8 and 9 are almost a literal repetition of vers. 3 and 4, which came under consideration in our preceding homily. But certain aspects of the execution of the Divine judgment are here set forth which we have not hitherto contemplated. We shall confine our attention to a brief consideration of these.

I. THE DELIBERATION WITH WHICH THE EXECUTION OF THE DIVINE JUDGMENTS IS PREPARED. "The rod hath blossomed, pride hath budded. Violence is risen up into a rod of wickedness." The rod is the emblem of power to execute the judgment; and pride, of disposition to execute it. Nebuchadnezzar the Chaldean monarch is thus indicated. And the text suggests that his power had long been in preparation for the stern work which he was about to do, and that now it was in readiness for it, like a rod which has been planted, taken root, and grown into vigorous development. "It illustrates," says Kitto, "the Lord's deliberateness in executing his judgments, as contrasted with man's haste, impatience, and precipitancy. Man, so liable to err in judgment and action and to whom, slow deliberation in inflicting punishment upon transgressors might seem naturally to result from his own consciousness of weakness, is in haste to judge and prompt to act; whereas he who cannot err, and whose immediate action must be as true and right as his most delayed procedure, works not after the common manner of men, but after the manner of a husbandman in sowing and planting. When the sin comes to that state, which must in the end render judgment needful for the maintenance of righteousness upon the earth, and for the vindication of the Lord's justice and honour, the rod of punishment is planted; it grows as the sin grows; and it attains its maturity for action at the exact time that the iniquity reaches maturity for punishment. When Israel entered upon that course of sin which ended in ruin, the rod of the Babylonian power was planted; and as the iniquities of Israel increased, the rod went on growing, until, under Nebuchadnezzar, it became a great tree, overshadowing the nations; and when the full term was come, it was ripe and ready for the infliction upon Israel of the judgments which had so often been denounced, and were so greatly needed" ('Daily Bible Illustrations'). This principle of the Divine action in human history may be traced in the relation of the Israelites to the ancient Canaanites. And in the Babylonian power it receives twofold illustration. One of these we have in the text, where Babylon is the rod of judgment for Israel. And afterwards Babylon itself was smitten by the rod of the Medo-Persian power, which had been gradually growing into maturity and strength. And the same principle is in operation today in relation both to nations and to individuals. If by either sin be persisted in, the rod of God's judgment for that sin will be planted, and when it has grown into power, God will sorely smite the nation or the individual with it. What the poet says of nature we may say of God.

"Nature has her laws
That will not brook infringement; in all time,
All circumstance, all state, in every clime,
She holds aloft the same avenging sword,
And, sitting on her boundless throne sublime,
The vials of her wrath, with justice stored,
Shall, in her own good hour, on all that's ill be poured"

(J.G. Percival.)

II. THE SUDDENNESS WITH WHICH THE EXECUTION OF THE DIVINE JUDGMENTS TAKES PLACE. "An end is come, the end is come: it watcheth for thee; behold, it is come." Instead of "it watcheth for thee," the Hebrew is, as in the margin, "it awaketh against thee." The end which had long seemed to sleep, now awakes and comes; it comes in sharp judgments. "The repetition indicates the certainty, the greatness, and the swiftness" of the approaching end. The judgment which had so long and frequently been announced to Israel, would come upon them at last suddenly and unexpectedly. That which seemed to sleep, awakes, arises, and draws near, to their confusion and dismay. How often do the judgments of God come unexpectedly, and with a great shock of surprise! Thus came the Deluge upon the old world, and the fiery flood upon the cities of the plain (Matthew 24:38, 39; Luke 17:26-29). Thus came the awful summons to the fool in the midst of his temporal prosperity and spiritual destitution (Luke 12:16-20). And so will come the last, the great day of judgment. "The day of the Lord will come as a thief in the night," etc. (2 Peter 3:10). Although the wicked may persuade themselves that the Divine retribution lingers and slumbers, it is ever awake and active, and, unless they repent, it shall come upon them in "swift destruction."

III. THE TRANSFORMATION WHICH THE EXECUTION OF THE DIVINE JUDGMENTS PRODUCES. "The time is come, the day of trouble is near, and not the sounding again of the mountains." Schroder translates more correctly, "The day is near, tumult, and not joyous shouting upon the mountains." Upon some of their hills the Israelites planted vines, and in the time of the gathering of the vintage the labourers made the hills to echo with shouts and songs of gladness (cf. Isaiah 16:10). Perhaps the prophet refers to this in the text. Or the reference may be to the altars which were upon the mountains (Ezekiel 6:3, 13; Jeremiah 3:21, 23), and from which the shouts and songs of revelling worshippers echoed far and wide. And instead of these shouts of joy there should arise the wild tumult of war, and the lamentable cries of the distressed, imploring succour or seeking deliverance. Terrible are the transformations wrought by the judgments of the Most High. The selfish rich man passed from his luxurious home, his purple and fine linen, and his sumptuous fare, "and in Hades he lifted up his eyes, being in torments," and was unable to obtain even a drop of water to cool his patched tongue. Blessed are they who, through repentance and faith in the Lord Jesus Christ, are delivered from condemnation, and made heirs of eternal life. - W.J.

I. BEAUTY MAY BE ASSOCIATED WITH EVIL. Well would it be for men to remember they may be thus connected in fact as well as figure. For there may be beauty of countenance and form that covers and quickens the corrupt, for "in all Israel there were none to be so much praised as Absalom for beauty." And is not the genius of poetry often the brilliance of the fires of passion: and eloquence the engine of error, and art the bribe of superstition? Do not magnificent mansions and picturesque acres often stand chiefly as the symbols of the careful selfishness, the cold self-containedness of their owners? Yes, other evils than pride seem to have the blossoms that make the world exclaim beautiful, splendid, great! Such is the love of display, that there is many a man who "for the spangles wears the funeral pall."

II. SUCCESS IS NO TEST OF MORAL RIGHT OR WRONG. Pride blossoms, so does envy, so does selfishness, so sometimes does every bough on the upas tree of sin. Lowliness often seems sterile, so does love, so does prayer, so, indeed, often in the winter of our soul seems every branch on the tree of life. The Babylonians besieged Jerusalem, and had success. Judas betrayed Jesus, and had success. What then? We dare not test our life work and the work of others by the standard of success or failure.

III. THE FORCES OF RETRIBUTION ARE EVER AT WORK. Just as the circulation of the sap through all the vessels of the tree, the influences of sunlight and air, and all the forces working out the mystery of growth are gradually and silently (though probably not silently, if our ears were keener) preparing for the hour of bud and blossom, all actions are ever setting at work retributive results. These results gradually, and sometimes silently, but ever surely, are tending to the crises that are days of judgment, and to the great crisis that "is the day of judgment."

(U. R. Thomas.)