Ezekiel 17:5-10 He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree.… He took also of the seed of the land, and planted it in a fruitful field, etc. Explain the parable as far as is necessary to make application of the text clear. I. THE CONDITION ALLOTTED TO US IN THE DIVINE PROVIDENCE IS GOOD FOR US, AND USUALLY AFFORDS SCOPE FOR PROGRESS. "He took also of the seed of the land, and planted it in a fruitful field," etc. (vers. 5, 8). Zedekiah King of Judah is meant by "the seed of the land." He was set upon the throne by Nebuchadnezzar King of Babylon, and took an oath of fealty to him. In so doing Nebuchadnezzar was the unconscious agent of Divine providence. And the condition in which Zedekiah was placed was a good one, and favourable to progress. But is there forevery one a condition allotted by God? Has he appointed the station and place even of the obscure and feeble? We argue that such is the case, because: 1. The providence of God is universal, including in its vast operations the great and the small, the high and 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 unphilosophical to look upon that government as dealing only with great things. It is unscriptural, as we see from Matthew 6:26-80; 10:29-31. 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 littleness; but there is no great and little to God." 2. The sacred Scriptures reveal the care of God forevery person - not only for the great and noble, but for the obscure and lowly. He distributes to some men 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 Corinthians 1:26-29; James 2:5). 3. This truth is confirmed by the material creation of God. That creation 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 member would fatally derange the general order. If there were any smallest star in heaven that had 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 motions. So nicely balanced, and so carefully hung, are the worlds, that even the grains 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 the laws of the heavenly bodies, or, indeed, by the same laws; keeping its appointed place, 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 conclude that God has allotted a place 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 therefore best suited to the end which God designs in us and for us. And our condition 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. II. MAN IS PRONE NOW TO BE CONTENT WITH THE POSITION ALLOTTED TO HIM BY DIVINE PROVIDENCE. Zedekiah was not content. The kingdom had actually made 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 least, "he might have kept the fragments of the kingdom of Judah together, and maintained for some generations 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 powerful 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 so doing we depreciate the good which we actually possess. We crave freedom from some hindrance 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 discontented with our present circumstances and condition. But, it may be asked, is man to sink into ignoble content, never wishing to increase his attainments, to advance 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 slothtfulness; and it leads to stagnation and ruin. The true contentment of man is the contentment of a being created for progress. But such progress should not be based upon discontent with our present condition, and unfaithfulness in our present duties. That man only is fit for a greater position who makes the best use of his present position. "A man proves himself fit to go higher who shows that he is faithful where he is. A man that will not do well in his present place, because he longs to be higher, is fit neither to be where he is nor yet above it; he is already too high, and should be put lower." "Hence it was," as Bushnell says, "that an apostle required his converts to abide each one in that calling wherein he was called; to fill his place till he opens a way, by filling it, to some other; the bondman to fill his house of bondage with love and duty, the labourer to labour, the woman to be a woman, the men to show themselves men, all to acknowledge God's hand in their lot, and seek to cooperate with that good design which he most assuredly cherishes for them." III. WHEN MAN IS NOT CONTENT WITH THE CONDITION ALLOTTED TO HIM BY DIVINE PROVIDENCE, HE IS PRONE TO USE UNLAWFUL MEASURES TO ALTER THAT CONDITION. Thus did Zedekiah in seeking an alliance with Egypt. "There was also another great eagle with great wings and many feathers," etc. (ver. 7). He had solemnly sworn fealty to Nebuchadnezzar for himself and the people under him. If there was anything in his circumstances or condition which he wished to be altered, he should have applied to Nebuchadnezzar, not to Pharaoh. Yet in his discontent, and incited by his princes, he sought an alliance with the King of Egypt, violated the sacred oath which he had sworn unto the King of Babylon, and rebelled against him. Supposing that rebellion had been successful, instead of the ruinous failure that it was, it would still have been a great wrong, because it would have been achieved by dishonourable and sinful means. Should discontent ever prompt us to use ways and instruments that are not upright and honourable for the altering of our condition, we may be quite sure that that discontent is wicked. When discontent becomes strong and active, we grow impatient of the evolution of the Divine purposes concerning us, and are tempted to break from our submission to the guidance and control of God's providence, and to take the ordering of our life into our own hands. And if we will take the helm of our life out of God's hands into our own, he will not compel us to yield to his guidance. Moreover, if we will employ questionable means to accomplish our desires when we cannot realize those desires otherwise, we may do so; but it will be to our own injury. IV. THE USE OF UNLAWFUL MEASURES TO ALTER OUR CONDITION WILL ONLY RENDER THAT CONDITION WORSE. So it was with Zedekiah. "Thus saith the Lord God; Shall it prosper?" etc. (vers. 9, 10). Zedekiah entered into alliance with Egypt, rebelled against Nebuchadnezzar, who came and besieged Jerusalem, and after the people had suffered unutterable miseries by famine and pestilence, the city was taken, the temple was destroyed; Zedekiah, who attempted escape by flight, was captured and brought before the King of Babylon at Riblah, where his sons were slain before his eyes; then his eyes were put out, he was carried captive into Babylon, and died in prison in that land (Jeremiah 52:1-11). Such was the disastrous development of his discontent. And still, if unchecked, discontent leads to ruinous issues, robbing the life of peace and progress, and conducting it to darkness and failure. If we will take the management of our life out of God's hands into our own, we shall certainly come into difficulties and trials, and perhaps even into ruin. We have neither knowledge nor wisdom enough to order our lives aright. "The way of man is not in himself: it is not in man that walketh to direct his steps;" "Trust in the Lord with all thine heart, and not upon thine own understanding: in all thy ways acknowledge him, and he shall direct thy paths." "Be not ambitious to do the highest work, the grandest work, but the work God gives you to do - be it the meanest service, be it what others call drudgery. You may make it beautiful by the spirit in which you perform it. Strive not after the 'many things,' but after the 'one thing needful;' and remember, every part assigned you by God is a good part - be it the servant's part or the mistress's, the teacher's part or the scholar's, the wife's part or the maid's, - the part of action or of suffering, of toil or of tears, of speech or of silence." "And be content with such things as ye have: for himself hath said, I will in no wise fail thee, neither will I in any wise forsake thee." - W.J. Parallel Verses KJV: He took also of the seed of the land, and planted it in a fruitful field; he placed it by great waters, and set it as a willow tree. |
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