Furthermore, Samaria did not commit half the sins you did. You have multiplied your abominations beyond theirs, and all the abominations you have committed have made your sisters appear righteous. Sermons
If men are so encased in worldliness that they cannot see their sin in the light of God's perfect righteousness, they may yet discover some features of their sin in the light of others' conduct, in the light of others' doom. God has employed manifold methods for convincing men of sin. I. SIN MAY BE SEEN IN THE LIGHT OF ANOTHER'S FALL. In the case of Israel it might have been seen in a parent's disaster and doom. For their idolatries, and the vices bred of idolatry, the Amorites and Hittites were swept out of the land; yea, swept out by the sword of Israel. They had seen the judgments which God had brought upon idolatry. It was a fact indissolubly linked with their own history. For them to fall into the same sin is inexplicable; it is the climax of depravity. II. SIN MAY BE SEEN IN THE LIGHT OF PRIVILEGE. The Hebrews had seen the result of idolatry in the sister kingdom of Samaria. The calves erected at Dan and Bethel had not availed to save Israel from defeat and ruin. They in Judaea had greater privilege. The visible presence of Jehovah was in their holy of holies. They had the priesthood and the daily sacrifice and the smoking altar of incense in their midst. If some kind of excuse could be framed on behalf of Israel's lapse, no such excuse could be framed for Judah. They knew the better course, yet they chose the worse. III. SIN MAY BE SEEN IN THE LIGHT OF REPEATED WARNING. The disaster which fell upon Samaria and upon Sodom was in the nature of warning to them. It was the clearest warning, written in largest characters. Beside these matter of fact warnings, they were rebuked by a succession of messengers from God. The sin which was great prior to Samaria's fall was greater still after that fall. To continue in sin after repeated warning is to contract fresh sin. Contumely and insubordination are now added. Warning despised is itself a sin. IV. THE MEASURE OF SIN IS SEEN IN THE LIGHT OF ITS INJURIOUS INFLUENCE ON OTHERS. The inhabitants of Jerusalem had encouraged others to commit idolatry. Other peoples were cloaking themselves under Israel's name. All sin (like some diseases) is terribly contagious. The Jews were inducing others to say, "Well, if these sticklers for an invisible God betake themselves to idols, there must be a reason. Their Jehovah must have failed them. After all, idolatry must be at least permissible." "Thou hast justified thy sisters in all thine abomination." V. THE DOOM OF SIN MAY BE SEEN IN THE LIGHT OF GOD'S CONSISTENT JUSTICE. "When thy sisters, Sodom and her daughters, shall return to their former estate... then thou and thy daughters shall return to your former estate." God has not one tribunal for the Jews and another for the Canaanites. Out of one statute book all shall be alike judged. Human conduct in every land and in every age shall be measured by one standard rule. As God has dealt with transgressors in former ages, so assuredly will he deal with transgressors in times to come. Other things may change, but God and law and righteousness never. - D. Neither hath Samaria committed half thy sins. The sins of one people may be greater than the sins of another; all sins are not equal, nor all sinners equally guilty. Jerusalem's sins exceeded Samaria's and Sodom's; they were not half so great sinners as she was. The more mercies any people enjoy, the greater are their sins if they answer not those mercies. Christians' sins will be found the scarlet and unparallelable sins. 2. Comparing of sins and sinners together, makes great sins seem little and great sinners seem righteous. Great things when they are exceeded by greater in view, they seem little; a great house is nothing to a great rock, a great mountain or city; a great river is nothing to the ocean; so a great heap of sins is as nothing to a greater; what is a cartful of dung to a great dunghill? And as it is in quantities, so in qualities: some poisons are so poisonous, so strong, that they kill immediately; others, though more in quantity, yet are longer in producing such an effect, and in comparison they are no poisons; so some sins and sinners compared with others, are as none. Luke 18:14, the publican went down to his house justified rather than the Pharisee: this Pharisee compared himself with the publican, and thought himself righteous; but the publican in comparison of him was righteous. Take heed therefore of comparing yourselves with others who are worse and greater sinners than you, and from thence of framing a righteousness to yourselves notwithstanding. Sodom and Samaria were less sinners, more righteous than Jerusalem, yet you know how God dealt with them, and destruction will be the end of all those who trust to such righteousness. 3. Great sinners see not, or forget their own sins, and are apt to censure, judge, and condemn others who are less sinful than themselves, and especially when they are under the hand of God. 4. It is a shame for those who are guilty of the same or greater sins to judge others. 5. Sin brings shame. What a shame was it to Jerusalem that she was a greater sinner than Samaria, than Sodom; that she did such things as made the daughters of the Philistines ashamed of her (ver. 27). Shame is the lackey that waits upon sin, and causeth the conscience to blush as well as the face (Proverbs 14:34): sin is a reproach to nations. 6. Shame in itself, or as it accompanies the judgments of God upon sinners, is a burdensome thing. "Bear thine own shame," reproach, disgrace. 7. Sinners must bear the judgments of God, and the shame that is due unto them, whoever they be. "Thou also," even thou Jerusalem, "bear thine own shame." () He that will not be persuaded to leap down from an high chamber at once, cometh willingly down by the stairs; and yet the declining degrees of his winding descent make it not less downward to him, but less perceived of him. His leap might have brought him down sooner; it could not have brought him down lower. As I am then fearful to act great sins, so I will be careful to avoid small sins. He that contemns a small fault commits a great one. I see many drops make a shower; and what difference is it whether I be wet either in the rain or in the river, if both be to the skin? There is small benefit in the choice whether we go down to hell by degrees or at once. () ()
People Aram, Assyrians, Canaanites, Egyptians, EzekielPlaces Chaldea, Jerusalem, Samaria, Sodom, SyriaTopics Abominations, Acts, Appear, Commit, Committed, Detestable, Disgusting, Furthermore, Greater, Half, Hast, Justified, Justify, Making, Multiplied, Multiply, Righteous, Samaria, Sama'ria, Seem, Sinned, Sins, Sisters, Theirs, Thus, UprightOutline 1. Under the parable of a wretched infant is shown the natural state of Jerusalem
6. God's extraordinary love toward her,
15. Her grievous judgment
35. Her sin, equal to her mother,
46. and exceeding her sisters, Sodom and Samaria,
59. calls for judgments
60. Mercy is promised her in the end
Dictionary of Bible Themes Ezekiel 16:1-63 7241 Jerusalem, significance Ezekiel 16:44-58 4275 Sodom and Gomorrah Ezekiel 16:44-63 5737 sisters Library How Saints May Help the Devil
One way in which sinners frequently excuse themselves is by endeavoring to get some apology for their own iniquities from the inconsistencies of God's people. This is the reason why there is much slander in the world. A true Christian is a rebuke to the sinner, wherever he goes he is a living protest against the evil of sin. Hence it is that the worldling makes a dead set upon a pious man. His language in his heart is, "He accuses me to my face; I cannot bear the sight of his holy character; it makes …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859Vile Ingratitude!
I. First, then, let us consider our iniquities--I mean those committed since conversion, those committed yesterday, and the day before, and to-day--and let us see their sinfulness in the light of what we were when the Lord first looked upon us. In the words of the prophet Ezekiel, observe what was our "birth and our nativity." He says of us, "Thy birth and thy nativity is of the land of Canan. Thy father was an Amorite, and thy mother an Hittite." Now, Canaan, as you know, was a cursed one, and the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860 "Who Walk not after the Flesh, but after the Spirit. "
Rom. viii. 1.--"Who walk not after the flesh, but after the Spirit." It is difficult to determine which of these is the greatest privilege of a Christian,--that he is delivered from condemnation, or that he is made to walk according to the Spirit, and made a new creature; whether we owe more to Christ for our justification, or sanctification: for he is made both to us: but it is more necessary to conjoin them together, than to compare them with each other. The one is not more necessary--to be delivered …
Hugh Binning—The Works of the Rev. Hugh Binning Humbled and Silenced by Mercy. Ezek 0. 711111111
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John Newton—Olney Hymns For whom did Christ Die?
While man is in this condition Jesus interposes for his salvation. "When we were yet without strength, in due time Christ died for the ungodly"; "while we were yet sinners, Christ died for us," according to "his great love wherewith he loved us, even when we were dead in trespasses and sins." The pith of my sermon will be an endeavour to declare that the reason of Christ's dying for us did not lie in our excellence; but where sin abounded grace did much more abound, for the persons for whom Jesus …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 20: 1874 The Use of Fear in Religion.
PROVERBS ix. 10.--"The fear of the Lord is the beginning of wisdom." Luke xii. 4, 5.--"And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him." The place which the feeling of fear ought to hold in the religious experience of mankind is variously assigned. Theories of religion are continually passing …
William G.T. Shedd—Sermons to the Natural Man Certainty of Our Justification.
"Being justified freely by His grace, through the redemption that is in Christ Jesus."--Rom. iii. 24. The foregoing illustrations shed unexpected light upon the fact that God justifies the ungodly, and not him who is actually just in himself; and upon the word of Christ: "Now are ye clean through the word which I have spoken unto you." (John xv. 3) They illustrate the significant fact that God does not determine our status according to what we are, but by the status to which He assigns us He determines …
Abraham Kuyper—The Work of the Holy Spirit Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 "And the Redeemer Shall Come unto Zion, and unto them that Turn,"
Isaiah lix. 20.--"And the Redeemer shall come unto Zion, and unto them that turn," &c. Doctrines, as things, have their seasons and times. Every thing is beautiful in its season. So there is no word of truth, but it hath a season and time in which it is beautiful. And indeed that is a great part of wisdom, to bring forth everything in its season, to discern when and where, and to whom it is pertinent and edifying, to speak such and such truths. But there is one doctrine that is never out of season, …
Hugh Binning—The Works of the Rev. Hugh Binning The Annunciation of Jesus the Messiah, and the Birth of his Forerunner.
FROM the Temple to Nazareth! It seems indeed most fitting that the Evangelic story should have taken its beginning within the Sanctuary, and at the time of sacrifice. Despite its outward veneration for them, the Temple, its services, and specially its sacrifices, were, by an inward logical necessity, fast becoming a superfluity for Rabbinism. But the new development, passing over the intruded elements, which were, after all, of rationalistic origin, connected its beginning directly with the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah "But Ye are not in the Flesh, but in the Spirit, if So be that the Spirit of God Dwell in You. Now, if any Man
Rom. viii. 9.--"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his." Application is the very life of the word, at least it is a necessary condition for the living operation of it. The application of the word to the hearts of hearers by preaching, and the application of your hearts again to the word by meditation, these two meeting together, and striking one upon another, will yield fire. …
Hugh Binning—The Works of the Rev. Hugh Binning The Covenant of Grace
Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go …
Thomas Watson—A Body of Divinity An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, …
Thomas Watson—A Divine Cordial Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments "And He is the Propitiation,"
1 John ii. 2.--"And he is the propitiation," &c. Here is the strength of Christ's plea, and ground of his advocation, that "he is the propitiation." The advocate is the priest, and the priest is the sacrifice, and such efficacy this sacrifice hath, that the propitiatory sacrifice may be called the very propitiation and pacification for sin. Here is the marrow of the gospel, and these are the breasts of consolation which any poor sinner might draw by faith, and bring out soul refreshment. But truly, …
Hugh Binning—The Works of the Rev. Hugh Binning The Spiced Wine of My Pomegranate;
OR, THE COMMUNION OF COMMUNICATION. I would cause Thee to drink of spiced wine of the juice of my pomegranate."--Song of Solomon viii. 2.And of His fulness have all we received, and grace for grace."--John i. 16. THE SPICED WINE OF MY POMEGRANATE. THE immovable basis of communion having been laid of old in the eternal union which subsisted between Christ and His elect, it only needed a fitting occasion to manifest itself in active development. The Lord Jesus had for ever delighted Himself with the …
Charles Hadden Spurgeon—Till He Come The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel Epistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83] …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Bunyan's Last Sermon --Preached July 1688.
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God;" John i. 13. The words have a dependence on what goes before, and therefore I must direct you to them for the right understanding of it. You have it thus,--"He came to his own, but his own received him not; but as many as received him, to them gave he power to become the sons of God, even to them which believe on his name; which were born, not of blood, nor of the will of the flesh, but of God." In …
by John Bunyan—Miscellaneous Pieces Effectual Calling
THE second qualification of the persons to whom this privilege in the text belongs, is, They are the called of God. All things work for good "to them who are called." Though this word called is placed in order after loving of God, yet in nature it goes before it. Love is first named, but not first wrought; we must be called of God, before we can love God. Calling is made (Rom. viii. 30) the middle link of the golden chain of salvation. It is placed between predestination and glorification; and if …
Thomas Watson—A Divine Cordial Mr. Bunyan's Last Sermon:
Preached August 19TH, 1688 [ADVERTISEMENT BY THE EDITOR] This sermon, although very short, is peculiarly interesting: how it was preserved we are not told; but it bears strong marks of having been published from notes taken by one of the hearers. There is no proof that any memorandum or notes of this sermon was found in the autograph of the preacher. In the list of Bunyan's works published by Chas. Doe, at the end of the 'Heavenly Footman,' March 1690, it stands No. 44. He professes to give the title-page, …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Birth of Jesus.
(at Bethlehem of Judæa, b.c. 5.) ^C Luke II. 1-7. ^c 1 Now it came to pass in those days [the days of the birth of John the Baptist], there went out a decree [a law] from Cæsar Augustus [Octavius, or Augustus, Cæsar was the nephew of and successor to Julius Cæsar. He took the name Augustus in compliment to his own greatness; and our month August is named for him; its old name being Sextilis], that all the world should be enrolled. [This enrollment or census was the first step …
J. W. McGarvey—The Four-Fold Gospel Links Ezekiel 16:51 NIV
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