As for the beauty of his ornament, he set it, in majesty, etc. In these words we discover -

I. DESIRABLE POSSESSIONS SINFULLY PERVERTED. (Ver. 22.) This verse has been differently translated and interpreted. Hengstenberg renders it, "And his glorious ornament he has set for pride; and they made the images of their abominations and detestable idols of it: therefore have I laid it on them for uncleanness." Some refer this to the temple, which "by way of eminence was the glory and ornament of the nation." Others, connecting it with the preceding verse, refer it to the riches, or to the elegant ornaments made of gold and silver, which the Israelites possessed. Without presuming to speak dogmatically on the point, we incline to the latter view. The Israelites were an opulent people. The Prophet Isaiah said, "Their land is full of silver and gold, neither is there any end of their treasures." God had enabled them to accumulate riches (cf. Deuteronomy 8:18). And now they misused their wealth against him.

1. Their desirable possessions they turned into an occasion of pride. "His glorious ornament he has set for pride." The "he" signifies the people, who are called either he or they. They perverted their riches into a parade of their own self-sufficient, power; they misused them for their self-glorification. The prosperity, which should have enkindled their gratitude to the Lord their God, led to their presumption and self-exaltation (cf. Isaiah 2:11, 17). This is not a solitary case, but a representative one, of the way in which the gifts of God are perverted by the sin of man. When spiritual privileges lead to supercilious pharisaism (cf. Luke 18:11); when the possession of personal gifts and abilities generate self-conceit; or when the possession of riches is made the occasion of self-laudation (cf. Deuteronomy 7:17; Daniel 4:30); - when these things occur, we have a similar abuse of the gifts of God. "Thus saith the Lord, Let not the wise man glory in his wisdom," etc. (Jeremiah 9:23, 24).

2. Their desirable possessions they turned into detestable idols. "They made the images of their abominations and detestable idols of it." In Isaiah 2:7, 8 the abundance of riches and the prevalence of idolatry stand in close connection. To a great extent the idolatry proceeded from the self-exaltation. Pride would choose even its own god, rather than accept and serve the true God as he has revealed himself and his will. "All idolatry," says Hengstenberg, "is at bottom egoism, the apotheosis of self, that sets up its god out of itself - first makes and then adores." The gold and silver, which the Lord had enabled them to acquire, they abused against his express commands, and to his dishonour. Nor is this sin of perverting God's gifts to sinful and base uses without its modern illustrations. When the poet employs his glorious gift of song for the pollution of the imagination; or the philosopher his powers for the propagation of scepticism and the destruction of faith; when riches are expended for the gratification of pride, the love of vain show, or for any sinful object; when a nation uses its power oppressively, tyrannically, or to the injury of others; - when these things are done, the principle of the sin dealt with in our text receives fresh illustration.

II. PERVERTED POSSESSIONS TAKEN FROM THEIR PERVERTORS AND GIVEN TO THEIR ENEMIES. "And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it." Notice:

1. The true Proprietor of man's possessions. "I will give it into the hands of the strangers." In these words, by implication, the Most High asserts his claim to dispose of the riches of the Israelites according to his own pleasure. The richest man is but the steward or trustee of the riches. God alone is absolute Proprietor. The ablest man is indebted to God for his abilities, and is solemnly accountable to him for the use of them. "For who maketh thee to differ? and what hast thou that thou didst not receive?" etc. (1 Corinthians 4:7). God has the right to do with our gifts and goods how and what he will.

2. Man deprived of the possessions which he has abused by the true Proprietor of them. God was about to give the riches of the Israelites to the Chaldeans, who are here spoken of as "strangers, and the wicked of the earth." They could not have conquered and spoiled the Israelites but for the permission of the Lord Jehovah. The victory of the Chaldeans was his penal victory over his sinful people. Is it not reasonable and righteous that the gifts which have been perverted should be withdrawn from their pervertors? that the possessions which have been abused should be taken away from their abusers? (cf. Matthew 21:33-43).

III. THE PERVERSION OF DESIRABLE POSSESSIONS LEADING TO THE AVERSION OF THE DIVINE FAVOUR. "My face will I turn also from them, and they shall pollute my secret: for the robbers shall enter into it, and defile it."

1. Persistence in sin leads to the withdrawal of the favour of God. Turning the Divine face to any one is an expression denoting the favourable regards of God (cf. Numbers 6:25, 26; Psalm 25:16; Psalm 67:1; Psalm 69:16; Psalm 80:3, 7, 19; Psalm 86:16). "The face of God," says Schroder suggestively, "is the consecration of our life: our free upward look to it, its gracious look on us." In his favour there is life and peace, prosperity and joy. The turning of his face from any one is a token of his displeasure. He was about to turn it away thus from Israel.

2. The withdrawal of the favour of God leaves man without adequate defence. "They shall pollute my secret: for the robbers shall enter into it, and defile it." Very different meanings are given to the words, "my secret." Some would translate it, "my treasure," and apply it to Jerusalem; others to the holy land in general. Ewald interprets it, "the treasure of my guardianship, i.e. of my country or my people." It seems to us probable that Jerusalem is meant. When God turns "away his face from any, the lace of calamity and destruction is towards them, nay, destruction is upon them. No sooner doth God turn away from a nation, but destruction steps into that nation." He is both the Sun and the Shield of his people; and if he turn his face away from them, they are in darkness, and defenceless before their enemies and dangers. And this was the punishment of idolatry most solemnly announced by Jehovah through his servant Moses: "I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us?" (Deuteronomy 31:16-18).

CONCLUSION. Here are solemn admonitions as to our use of the privileges and possessions, the gifts and goods, which God has bestowed upon us. - 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.)