The Pulpit Commentary — Ezekiel — Volume 1 — Section 319

tion e.llotted by God? H&S he appointed the station and place even of the obscure and feeble? We argue that such is the c&Se, because : l. The providence of God is universal, including in its vast operations the great and the small, the high aud the low., Every person and every event is comprehended in the great plan of the Supreme Ruler. Without a plan such as this his providential government could not possibly succeed. And it is both unscriptural and unpbilosophica\ to look upon that government as deal- ing only with great things. It is unscriptural, a.s we see from Matt. vi. 26-30, x. 29-31. And it is unphilosophical. "Must not the smallest links be as necessary for maintaining the continuity as the greatest? Great and little belong to our little- ness ; but there is no great and little to God." 2. The sacred Scriptures reveal the care of God for every person-not only for the great and noble, but for the obscure and lowly. He distributes to some meu one talent, to others five; and he looks for the right employment of the one as well as of the five. In fact, the Most High manifests special interest in the weak and the poor and the unregarded (cf. 1 Cor. i. 26-29 • Jas. ii. 5). 3. This truth is confirmed by the material creation of God. That crea.tio~ is one grand whole, to the completeness of which every portion is essential. The system of the universe is, "in fact, so perfect," says Bushnell, "that the loss or displacement of any memb~r would fatally derange the general order, If there were any smallest star in heaven that bad no place to fill, that oversight would beget a. disturbance which no Leverrier could compute; because it would be a real and eternal, and not merely casual or apparent disorder. One grain more or less of sand would disturb or even fatally disorder the whole scheme of the heavenly motion~. So nicely balanced, and so care- fully hung, a.re the worlds, that even the gra.ins of their dust are counted, and their places adjusted to a corresponding nicety. There is nothing included in the gross, or total sum, that could be dispensed with. The same is true in regard to forces that are apparently irregular. Every particle of air is moved by laws of as great precision as tbe laws of the heavenly bodies, or, indeed, by the same laws; keeping its appointed pla.ce, and serving its appointed use. . . . What now shall we say of man? Noblest of all creatures, and closest to God, as he certainly is, are we to say that his Creator has no definite thoughts concerning him, no place prepared for him to fill, no use for him to serve, which is the reason of his existence?" For these reasons we con- clude that God has allotted a pla.ce and duty for each of us; and that place is best for us. It is that which infinite wisdom and kindness have appointed ; and is there- fore best suited to the end which God designs in us and for us. And our condi- tion usually, like that of Zedekiah, admits of progress. From the smallest hamlet there is a way to the great metropolis. And the obscurest and meanest lot affords scope for .:fidelity and diligence and advancement. li. l(AN IS PRONE NOT TO BE CONTENT WITH THE POSITION ALLOTTED TO HIM BY Drvn."E PROVIDENCE. Zedekia.h was not content. The kingdom had actually ma.de some progress under him. " It grew, and became a. spreading vine of low stature," etc. (ver. 6). Further progress was possible to him. At the very '1east, "he might have kept the fragments of the kingdom of Judah together, and maintained for some genera- tions longer the worship of Jehovah." But he and the princes of his court were not content with this. Judah had formerly been an independent and prosperous and power- ful kingdom : why should it now be subject to Babylon? Why should they not discover or devise means for recovering their national independence? Thus we are apt to fail as regards contentment. We look at the bright side of our neighbour's lot in life and at the dark side of our own, and become dissatisfied and restless. We long for the' gifts, the advantages, and the circumstances of others, and in eo doing W? depreciate the good which we actually possess. We crave freedom from some bmdrance or infirmity; we are eager for larger prosperity or speedier progress; we chafe under our restraints, and are impatient for the realization of our wishes, and are heartily discon- tented with our present circumstances ancl condition. But, it may be asked, is man to sink into ignoble content, never wishing to increase his attainments, to a.clvance in his character, or to improve his circumstances? Certainly not. Such a state of mind can hardly be called contentment. It is more akin to indolence and slothfulness; and it lead£ to starnation and ruin. The true contentment of man is the contentment of a being creat;i_ for progress. But such progress should not be based upon discontent with our present condition, and unfaithfulness in our present duties. 'l'hat man only on. xvu. 1-24.] '!'HE BOOK OF '!'HE PROPHET EZEKIEL. 319