When I heard this report, I tore my tunic and cloak, pulled out some hair from my head and beard, and sat down in horror. Sermons
I. THAT SEPARATION FROM THE WORLD IS A LAW OF THE SPIRITUAL LIFE. The Israelites must separate themselves from the people of the land (ver. 1). This separation is not (1) local. The Israelites and Canaanites must live in the same world, in the same town, and often in the same house. This separation is not (2) political. Both the Israelites and the Canaanites must act their part as citizens of the same state. This separation is not (3) commercial. The Israelites have to do business with the Canaanites. This separation is (4) spiritual. The good man is separate from the world by the moral dispositions and aims which are cherished by him; so that while he is in the same place, state, and business, he is of a different mind, temper, and character. Why must the good man thus separate himself from the world? True, he has sympathy with his comrades; he shares their manhood; he does not leave it in pride, or in sullenness; but - 1. That he may maintain the dignity of the Christian life. The Israelites were the followers of Jehovah, and could not place themselves on the same platform with idolaters. There is a moral dignity about religion which must not be sacrificed by undue familiarity with the common things of the world. There is a dignity in the Divine name, in the cross of Christ, in spiritual devotion, in the truth of the gospel, in the hopes of the believer, which the good man must maintain, which is likely to be forfeited in worldly companionships. The sacred things of God must not be profaned by worldly associations. The rose must not cast in its lot with the nettle. 2. That he may exemplify the purity of the Christian life. The land of the people was unclean (ver. 11). Israel must not be contaminated by its abominations. The worldly life is sinful. The Christian life must be holy. Its commandments are holy. Its Supreme Example is sinless. Its duty is to manifest the beauty of holiness, and to inculcate the pursuit of piety. In order to this it must be separate from sinners. 3. That he may insure the safety of the Christian life. The Israelites were exposed to great danger by contact with the heathen, and separation was their only safeguard. Piety has no right to endanger itself by unholy associations; separation is safety. 4. That he may conserve the purposes of the Christian life. Israel had a mission to the other nations, and only by separation could it be accomplished; separation is necessary to the moral design of the Church. II. THAT THE LAW OF SPIRITUAL SEPARATION IS OFTEN VIOLATED BY CHRISTIAN MEN. It is difficult to separate from those amongst whom we live. It is not easy to avoid unholy contact with the people of the land who are so near to us. There are many temptations which attract the spiritual to the carnal. The people of the land have daughters to give in marriage, they have oftentimes prosperity and wealth; and these things are calculated to tempt the godly into unholy alliance (ver. 11). Great will be the condemnation of those who yield to this solicitation. III. THAT THE LAW OF SPIRITUAL SEPARATION IS CONDUCIVE TO THE PROSPERITY or THE CHURCH. "That ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever" (ver. 12). - E.
O Lord God of Israel, Thou art righteous; for we remain yet escaped, as it is this day: behold, we are before Thee in our trespasses: for we cannot stand before Thee because of this. In this verse Ezra pleads guilty to the indictment, acknowledging God to be just, though He should renew His judgments afresh upon them. There be two things in it: First, his justifying God in these words, "O Lord God of Israel, Thou art righteous." Secondly, the reason which he gives for it: First, on God's part. He had used all possible means to bring them to reformation — "We remain yet escaped as at this day." Secondly, on their part. They were still in their trespasses; and therefore they were the fresh fuel of God's indignation. Before we come to these particulars, give me leave to speak a word or two of the style he gives God; he calls Him "Lord God of Israel." The title "Lord" signifies His greatness; "the God of Israel," His goodness. A fit preface for a prayer, for the word "Lord" is a term well befitting God. In the Holy Scripture He is said to be "strong in power, and wonderful in working." Let it comfort God's people: God is the Lord Almighty in power. What then shall be too hard for Him to perform with them? Lastly, it should teach Us to stand in awe and not sin against God. So we come to the second, which is that He is "the God of Israel." And if in the first He was the greatest, then in this He is the best. I know He is "the God of all the earth" (Psalm 24:1); but more especially He is "the God of Israel." First, by a special and peculiar Worship. To them above other people He revealed how He would be worshipped. Secondly, He is the God of Israel in regard to that special care He had of them, He was a wall of fire round about them to preserve them from their enemies. Thirdly, He is the God of Israel by a special reward which He hath promised them. He said to Abraham, "I am thy exceeding great reward." This that hath been said may assure God's children of His affection towards them. Secondly, methinks this should take off the edge of all persecutors. Is God the God of His people? and dare they touch that which is hallowed unto God? Will they meddle with the apple of His eye? Thirdly, methinks it should teach all persecutors and all wicked men to love the people of God. How are we affected with earthly things? If we know a man whom the king favours, how do we seek to get into his favour? We will do him any service to obtain it. And are not the saints of God His favourites? Lastly, is the Lord the God of Israel? Let Israel then behave themselves as God's people. What saith the Spirit of God in Deuteronomy 26:18; 1 Corinthians 6:20; Titus 2:14? Now we come to the particulars in the text as we laid them down. First, for the justifying of God, "Thou art righteous." This hath been ever the practice of God's people; they have still confessed God to be just in what He hath brought upon them. Thus doth David (Psalm 51:4; Psalm 119:137). This lets us see how the world fails in this particular. When God lays His hand on men, how apt are they to dispute with God and say, Why doth He deal thus and thus with us? Who art thou, O man, that repliest to thy Maker? Secondly, let us always be persuaded of the justice of God in all His proceedings; for though we see not the reason why He doth this or that, yet there is good reason for it. We proceed now to the reason which he gives for justifying God: "For we remain yet escaped, as it is this day." As if he had said, "Thy goodness is demonstrate; he that runs may read it." In general judgments which God brings upon the world, there are still some escaping. When God sent the deluge upon the world, Noah and his family perished not. In the fiery shower which God rained on Sodom and Gomorrah, Lot and his daughters perished not. What is the ground of this? First, all God's ways are interveined with mercy. Secondly, God still spares some to bring them to repentance, that they may turn out of the crooked into the straight path. Let me advise them that have tasted of God's mercy in this way never to forget it; and for this let me stir up my own soul to praise God with you. When my next neighbour was smitten dead, why was not I smitten also? It was only God's mercy. What a fearful judgment it is not to profit by afflictions. It is that for which God finds great fault with His people in Deuteronomy 29:2, 3, 4. In the second place, let us labour to profit by affliction. The last clause is, "Neither can we stand before Thee, because of this." As if he had said, "We cannot come before Thee with any confidence while we be in our sins unrepented of." That man that comes before God in his sins without repentance cannot come with any confidence or hope of mercy. In Proverbs 28:13, mercy, is promised to him that confesseth and forsaketh his sin; but wrath is pronounced against him that hideth them.(Josiah Shute, B. D.). People Ammonites, Amorites, Canaanites, Egyptians, Hittites, Jebusites, Levites, Moabites, PerizzitesPlaces Beyond the River, Jerusalem, Judea, PersiaTopics Appalled, Astonied, Astonished, Beard, Chin, Cloak, Confounded, Deeply, Garment, Garments, Grief, Hair, Hearing, Mantle, Matter, Overwhelmed, Pluck, Plucked, Pulled, Pulling, Rent, Robe, Sat, Seat, Signs, Sit, Tore, Troubled, Tunic, UpperOutline 1. Ezra mourns for the affinity of the people with strangers5. He prays unto God, with confession of sins Dictionary of Bible Themes Ezra 9:3 5130 beard 7525 exclusiveness 6174 guilt, human aspects Library September 23 MorningOur God hath not forsaken us.--EZRA 9:9. Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.--If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. The Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. The Lord … Anonymous—Daily Light on the Daily Path The Sad Case of a Relapse into Known and Deliberate Sin, after Solemn Acts Op Dedication to God and Some Progress Made in Religion. Prayer. The Christian Struggling under Great and Heavy Affliction. That it is not Lawful for the Well Affected Subjects to Concur in Such an Engagement in War, and Associate with the Malignant Party. Letter xx. Self-Examination. The Careless Sinner Awakened. The Justice of God Of Love to God Blessed are they that Mourn Influences that Gave Rise to the Priestly Laws and Histories Ezra-Nehemiah Links Ezra 9:3 NIVEzra 9:3 NLT Ezra 9:3 ESV Ezra 9:3 NASB Ezra 9:3 KJV Ezra 9:3 Bible Apps Ezra 9:3 Parallel Ezra 9:3 Biblia Paralela Ezra 9:3 Chinese Bible Ezra 9:3 French Bible Ezra 9:3 German Bible Ezra 9:3 Commentaries Bible Hub |
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