From what deep fountains in the divine nature that 'clean water' was to
flow, Ezekiel does not know; but we have learned that a more precious
fluid than water is needed, and have to think of Him 'who came not by
water only, but by water and blood,' in whom we have redemption through
His blood, even the forgiveness of our sins. But the central idea of
this first promise is that it must be God's hand which sprinkles from an
evil conscience. Forgiveness is a divine prerogative. He only can, and
He will, cleanse from all filthiness. His pardon is universal. The most
ingrained sins cannot be too black to melt away from the soul. The
dye-stuffs of sin are very strong, but there is one solvent which they
cannot resist. There are no 'fast colours' which God's 'clean water'
cannot move. This cleansing of pardon underlies all the rest of the
blessings. It is ever the first thing needful when a soul returns to
God.

Then follows an equally exclusively divine act, the impartation of a new
nature, which shall secure future obedience (vs. 26, 27). Who can thrust
his hand into the depths of man's being, and withdraw one
life-principle and enshrine another, while yet the individuality of the
man remains untouched? God only. How profound the consciousness of
universal obstinacy and insensibility which regards human nature, apart
from such renewal, as possessing but a 'heart of stone'! There are no
sentimental illusions about the grim facts of humanity here. Superficial
views of sin and rose-tinted fancies about human nature will not admit
the truth of the Scripture doctrine of sinfulness, alienation from God.
They diagnose the disease superficially, and therefore do not know how
to cure it. The Bible can venture to give full weight to the gravity of
the sickness, because it knows the remedy. No surgery but God's can
perform that operation of extracting the stony heart and inserting a