Frequently was the ministry of Ezekiel a ministry of symbolism as well as of language. Very pictorial and effective must some of the prescribed actions of the prophet have appeared to those who witnessed them. On the occasion referred to in this passage he ate his bread and drank his water with trembling, carefulness, and astonishment. Now, in ordinary cases, the daily meals are partaken by good men with cheerfulness and gratitude. The change from Ezekiel's usual demeanour to that evident upon this occasion must certainly have awakened on the part of his companions not a little curiosity and inquiry. There was a typical signification in it, which he himself was ready to explain. There are times when anticipation of evil is justified, when its absence is unreasonable. The terrors, privations, and sufferings of the approaching siege of Jerusalem were pictured beforehand by the figurative, symbolical actium of the prophet.

I. THE OCCASION OF THESE TREMBLING FOREBODINGS. It was the inhabitants of Jerusalem and the land of Israel who were about to suffer. And their sufferings were the just reward of their unfaithfulness and rebelliousness. Threats and warnings had not been spared. The prophet at least believed that these threats were not empty and vain, that the day was approaching when they should be fulfilled. The siege of the rebellious city was at hand.

II. THE SYMPATHETIC CHARACTER OF THESE TREMBLING FOREBODINGS. lake a true minister of God, Ezekiel thought and felt less for himself than for his people. He had personally no special reason for alarm. So far as his own safety was concerned, there was no reason why he should cherish anticipations of evil. But in his own mind he identified himself with Jerusalem, with Israel. He could not separate and isolate himself from those to whom he was bound by ties of kindred and of common indebtedness to the God of Abraham, of Isaac, and of Jacob. If his people suffered, he would suffer with them. Even if they showed a sinful indifference to their state and prospects, he would cherish a just sensitiveness. If disaster were approaching, he would not be content to secure his own safety and to regard their fate with heartless unconcern.

III. THE INTENTION OF THESE TREMBLING FOREBODINGS. Ezekiel was no mere prophet of evil. He did not conceive himself to have accomplished his mission in predicting the coming evil, and then abandoning the people to the consequences of their sin. He warned them in the hope that they would profit by his warning, turn from their evil ways, and seek that national disaster might be averted, or, at all events, in the hope that individuals might repent and flee from the wrath to come. His mission was one of benevolence.

IV. THE JUSTIFICATION FOR THESE TREMBLING FOREBODINGS. The siege which Ezekiel foretold came to pass; the people, in the famine which ensued, ate their bread with carefulness, and drank their water with astonishment; the cities were laid waste, and the land became a desolation. All the predictions of the Lord's prophet were verified. The false security of the people was proved to be false and baseless; their hope of immunity from judgment was frustrated. The righteous judgment of God was vindicated, and that in a most awful manner.

V. THE ULTIMATE ISSUE OF THESE TREMBLING FOREBODINGS. The fear of the prophet, the calamity and terror which overtook the people, had a moral, a religious end, which in large measure was secured. The authority of the God of Israel was asserted. The vanity of rebellion against him was demonstrate. The attention of all concerned was directed to the principles of true religion as the foundation alike of national and of individual well being. "Ye shall know that I am the Lord." - T.

The union of omniscience with sympathy, Of active cognisance of human thoughts with infinite mercy, is expressed in Hebrews 4:12-16. There are no reflections more interesting than those connected with the Divine knowledge of man. Our duty is to ponder all this fact includes. The instinct of the Divine love must be the very strongest feeling in us all; because it never occurs to anyone that God's knowledge of our thoughts can prevent the outflow of His love, or the reality of His fellowship. Yet if anyone else were acquainted with us, with everything that comes into our minds, we should certainly incur his hate and contempt. I believe, therefore, that the instinct of God's love towards us is like that of parental love, a great original attribute of humanity which sin has grievously obscured, so that in the minds of thousands it has been utterly subverted, and God has appeared as a vindictive tyrant, requiring to be appeased with human blood. But the purpose of the Gospel is to assure us that "God is love"; and the inclination to make Him the depository of every secret is grounded on that instinct, Which the fall has not been able to extinguish — that He who knows us best, loves us most. What a strong interest He must feel in people, to take active cognisance of everything that comes into their minds! God takes the deepest interest in the thoughts of the weakest the commonest, and the most selfish, when their thoughts must be repulsive, hateful, and abominable to Him; He searches into them, and sends messengers to assure us that He is not indifferent to the thoughts of His creatures. The mind of man is the greatest and most wonderful product of the Almighty. It is the nearest approach to the Divine — it is the Divine image. This is His chief work. We are warranted in concluding that, next to God our Saviour, the greatest thing in the universe is a man's mind, and that this is the reason why the Maker looks narrowly at everything that comes into it. The mind is the sphere of the Divine government, where the sovereign Ruler displays His great wisdom, holiness, and truth. Because man can obey and love, can feel responsibility, sense of duty, sense of sin, therefore he is the subject of rule. It is in ruling men that the highest qualities are always displayed. Here righteousness, the highest of all things, can be expressed. We cannot conceive of God showing His righteousness unless He had subjects like ourselves to govern. For it is through opposition, ignorance, injustice, selfishness, want, that righteousness in a ruler comes to be felt and admired. Where there is no wrong, how could we see the right? Mind in opposition to God shows us His holy mind. The mind is the sphere of Divine rule, and it is the seat of rebellion. And the righteous government of heaven is exercised to restore this chief of God's works to loyalty. In man, the metropolis of the universe is in revolt. This is the reason why He who is our Lord and God would have us assured that He "knows the things that come into our mind, every one of them." To give the history of His knowledge and purpose to conciliate the mind of His subject is to give the history of the Bible. The great crowning act of His righteous rule is She mission of His Son. This shows His purpose — to reconcile; not to vanquish, destroy, condemn, but to persuade; to carry our convictions — to constrain our minds. In sending His Son, I think we have a right to conclude that the business of reconstituting the spirit of man is the first and greatest thought of God, in which His wisdom and power are most of all put forth. Here is "the depth of the riches both of the wisdom and knowledge of God!" Then let us learn to look on the operations of our minds with the aid of these truths. Nothing can be insignificant that comes into your mind, if God takes knowledge of it. Passing thoughts that come and go — love and hate — passion and regret — reverence and hope — conviction and prayer — the thought of God — the thought of your child — if they are watched and scanned by Him, can we be indifferent to them?

(B. Kent, M. A.)