O LORD, God of Israel, You are righteous! For we remain this day as a remnant. Here we are before You in our guilt, though because of it no one can stand before You." Sermons
I. THE CRIME CONFESSED (vers. 11, 12). 1. Here were open violations of the law of God. (1) The patriarchal law was pronounced against the intermarriages of the holy race of Seth, with whom was the promise of the Holy Seed, with the profane race of Cain the excommunicate. The infraction of this law provoked the Deluge (Genesis 6:2, 3). Abraham, who, like Seth, was the depositary of the Promise, was averse to the intermarriage of his issue with the daughters of the accursed Cainan (Genesis 24:3, 4; see also Genesis 28:1, 2). (2) This patriarchal law became incorporated in the Mosaic system (Deuteronomy 7:3). (3) The prophets also declared against these mixed alliances. In particular, it would seem, Haggai and Zechariah (ver. 11 with 6:21). (4) This law, in the spirit of it, is still binding upon Christians (1 Corinthians 7:39; 2 Corinthians 6:14). 2. The reasons given for this law are most weighty. (1) The holiness of God's people. This reason holds in all ages. (2) The tendency to be swayed from true worship to idolatry (Exodus 23:32; Exodus 34:16). (3) These reasons were vividly before the mind of Ezra. So should they be ever present with Christians. 3. Nothing should induce men to commit this sin. (1) The wealth of idolaters is dearly purchased by the imperilling of the inheritance of the saints. (2) Peace with idolaters is costly at the sacrificing of the peace of God. II. THE AGGRAVATIONS ACKNOWLEDGED. Ezra confessed for his people - 1. That their experiences in the captivity should have taught them differently (ver. 7). (1) Their humiliation was deep. They suffered from the "sword," viz., of the Babylonians who in the days of Nebuchadnezzar invaded their land. From "captivity," for their Babylonish victor carried them away. Who can estimate the sufferings entailed by that deportation? From the "spoil" which they suffered from the invaders, and from those who removed them. And from "confusion of face," viz., in the remembrance that all their sufferings were on account of their sins. This shame they felt in the presence of their Babylonish lords (see Daniel 9:7, 8). Also before their Persian masters. (2) Their calamities were sweeping. The people were involved in them. So were their "kings." What a contrast between the condition of David and Solomon and that of Jehoiachin and Zedekiah (2 Kings 25:7)! So were their "priests;" and in the ruin of the priests the ruin of the temple also was involved. (3) They were also of long continuance. There were the initial sufferings from the time of the first invasion of the Babylonians. Then the interval of seventy years from the date of the captivity to the first year of Cyrus, when Zerubbabel led back the larger body of the restoration. Another period of seventy or eighty years had elapsed before this second contingent was led back by Ezra. What excuse then, after all these sufferings, could be pleaded for their sin? 2. The mercy of God should have been better requited (vers. 8, 9). That mercy was shown - (1) In his "leaving a remnant to escape." That was mercy not only to the individuals spared, but also to the world, for the holy Seed was among them, through whom the blessings of an everlasting salvation were to come. (2) In "giving them a nail in his holy place." The margin explains this to be "a constant and sure abode," and refers to Isaiah 22:23 in support of this interpretation. The passage in Isaiah points to Christ; so may this point to him. (3) In this view there is the greater force in what follows, "that our God may lighten our eyes, and give us a little reviving in our bondage." And how the mercy of God in all this becomes increased when the spiritual blessings of the gospel are seen in it. (4) Even in their bondage God had not forsaken them. For he gave them favour in the sight of the kings of Persia. This favour enabled them to return, "gave them a reviving," and to repair the desolations of the temple, of the holy city, and the wall. Such mercy claimed gratitude, but was requited with rebellion. Ezra is without apology (ver. 10). III. THE SUBMISSION TO THE JUDGMENT OF MERCY (vers. 6 and 15). 1. Here he awaits the judgment of the Lord. (1) He is ashamed to look up. Who can bear to look into the face of an injured friend when we have nothing to plead in apology? That will be the position of the sinner in the great day of judgment. (2) He is oppressed by the growing weight of accumulating rebellion and ingratitude. He is terrified by the cloud upon the face of God. (3) He confesses that wrath to the uttermost is deserved. 2. Here is no formal plea for mercy. (1) There is the silent cry of misery and distress and blushing shame. But who can trust in this? It is only the consciousness of sin. (2) There is eloquence in the evening sacrifice. The victim slain is a vicarious sufferer. It is the shadow of a better sacrifice. - J.A.M.
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 Band, Behold, Death, Escape, Escaped, Guilt, Guiltiness, Kept, None, O, Presence, Remnant, Righteous, Righteousness, Sin, Stand, Standing, Though, Trespasses, Yet, YoursOutline 1. Ezra mourns for the affinity of the people with strangers5. He prays unto God, with confession of sins Dictionary of Bible Themes Ezra 9:15 1125 God, righteousness 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 9:15 NIVEzra 9:15 NLT Ezra 9:15 ESV Ezra 9:15 NASB Ezra 9:15 KJV Ezra 9:15 Bible Apps Ezra 9:15 Parallel Ezra 9:15 Biblia Paralela Ezra 9:15 Chinese Bible Ezra 9:15 French Bible Ezra 9:15 German Bible Ezra 9:15 Commentaries Bible Hub |
    |