Then they will say, 'This land that was desolate has become like the garden of Eden. The cities that were once ruined, desolate, and destroyed are now fortified and inhabited.' Sermons
I. SPIRITUAL STABILITY. "I will cause you to dwell in the cities (ver. 33). They were not to be as travelers who are always moving, sleeping beneath the trees or the stars, or as men, that pitch their tents for a few days and pass on; they should dwell in the cities. It is one sign of a healthy moral condition when we reach some permanency of principle and of feeling; when we are not "driven with the wind and tossed," but abide where we are, dwelling in the strong cities of assured conviction, of peace, of sacred joy, of blessed hope. It is the man who has learnt much of God and has attained to no small measure of heavenly wisdom whom we know where to find, on whose constancy we may depend, who is "steadfast and immovable." II. FRUITFUL ENERGY. The wastes shall be builded, and the desolate land shall be tilled" (vers. 33, 34). Before the Churches of Christ there lie sad and desolate wastes - souls that are in ruins and urgently need to be restored; large stretches of manhood that are now uncultivated, but that would yield a very precious harvest if only the seed of heavenly truth were sown. The great work to which these Churches should have addressed themselves with utmost earnestness and zeal is the work of human restoration, of sacred culture. The fields lie fallow and are barren; the land is desolate; mankind is not yielding its fruit, though there are boundless capacities slumbering in the soil. But when the breath of Divine inspiration is felt by the Church, and the pulse of a Divine life is beating within it, then does it go forward in the fullness of its faithfulness and its pity, and the wastes are builded and the land is tilled. III. IMPRESSIVENESS AND INFLUENCE. (Vers. 35, 36.) A Christian Church may not be composed of those whose outward behavior contrasts greatly with what it once was; for its members may be those who have "been with Christ from the beginning." Nevertheless, it ought to be a distinctively and unmistakably holy community; a society of men and women who are recognized by "all that pass by" as those that love righteousness and hate iniquity; as those that are seriously and earnestly endeavoring to translate the will of Christ into their daily and their public life; as those whose whole conduct is governed by Christian principle; as those who are intent upon the elevation of their country and of their race, whatever sacrifice of time, or money, or strength it may require to accomplish it. Then would the great Name of Jesus Christ be magnified, and men would know that he was the Lord, the Lord of all power and grace. IV. PRAYERFULNESS. (Ver. 37.) God will have his children near to him in reverential and grateful thought, and he desires that they ask him for the help and the blessings they need at his hand. He will "be inquired of." As soon as we reach a point where we begin to think of independence, we are in spiritual danger. The wise, safe, prosperous condition, both of the individual and of the Church, is that of constant nearness to God and a deep sense of dependence upon him. The upward look and the earnest prayer become us well; and they not only become us, but they secure for us the responsive bounty and blessing of God. - C.
Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded. There are two sins of man that are bred in the bone, and that continually come out in the flesh. One is self-dependence and the other is self-exaltation. It is very hard, even for the best of men, to keep themselves from the first error. Instead of looking to grace alone to sanctify us, we find ourselves adopting philosophic rules and principles which we think will effect the Divine work. We shall but mar it; we shall bring grief into our own spirits. But if, instead thereof, we in every word look up to the God of our salvation for help, and strength, and grace, and succour, then our work will proceed to our own joy and comfort, and to God's glory. The other error to which man is very prone, is that of relying upon his own merit. Though there is no righteousness in any man, yet in every man there is a proneness to trust in some fancied merit. Human nature with regard to its own merit, is like the spider, it bears its support in its own bowels, and it seems as if it would keep spinning on to all eternity.I. I shall endeavour to EXPOUND THIS TEXT. "Not for your sakes do I this, saith the Lord God." The motive for the salvation of the human race is to be found in the breast of God, and not in the character or condition of man. God, who doeth as He wills with His own, and giveth no account of His matters, but who deals with His creatures as the potter deals with his clay, took not upon Him the nature of angels, but took upon Him the seed of Abraham, and chose men to be the vessels of His mercy. This fact we know, but where is its reason? certainly not in man. Here, very few object. If we talk about the election of men and the non-election of fallen angels, there is not a cavil for a moment. Come, then, we must go further. The only reason why one man is saved, and not another, lies not, in any sense, in the man saved, but in God's bosom. The reason why this day the Gospel is preached to you and not to the heathen far away, is not because, as a race, we are superior to the heathen; it is not because we deserve more at God's hands; His choice of Britain, in the election of outward privilege, is not caused by the excellency of the British nation, but entirely because of His own mercy and His own love. We are taught in Holy Scripture that, long before this world was made, God foreknew and foresaw all the creatures He intended to fashion; and there and then foreseeing that the human race would fall into sin, and deserve His anger, determined, in His own sovereign mind, that an immense portion of the human race should be His children and should be brought to heaven. As to the rest He left them to their own deserts, to sow the wind and reap the whirlwind, to scatter crime and inherit punishment. Now in the great decree of election, the only reason why God selected the vessels of mercy must have been because He would do it. As the fruit of our election, in due time Christ came into this world, and purchased with His blood all those whom the Father hath chosen. Now come ye to the Cross of Christ; bring this doctrine with you, and remember that the only reason why Christ gave up His life to be a ransom for His sheep was because He loved His people, but there was nothing in His people that made Him die for them. After Christ's death, there comes, in the next place, the work of the Holy Spirit. Those whom the Father hath chosen, and whom the Son in us. To go a little further: this truth, which holds good so far, holds good all the way. God's people, after they are called by grace, are preserved in Christ Jesus; they are "kept by the power of God through faith unto salvation"; they are not suffered to sin away their eternal inheritance, but as temptations arise they have strength given with which to encounter them, and as sin blackens them they are washed afresh, and again cleansed. But mark, the reason why God keeps His people is the same as that which made them His people — His own free sovereign grace. And to conclude my exposition of this text. This shall hold good in heaven itself. The day is coming when every blood-bought, blood-washed child of God shall walk the golden streets arrayed in white. Our hands shall soon bear the palm; our ears shall be delighted with celestial melodies, and our eyes filled with the transporting visions of God's glory. But mark, the only reason why God shall bring us to heaven shall be His own love, and not because we deserved it. We must fight the fight, but we do not win the victory because we fight it; we must labour, but the wage at the day's end shall be a wage of grace, and not a debt. II. I have to ILLUSTRATE AND ENFORCE THIS TEXT, Suppose that some great criminal is at last overtaken in his sin, and shut up in Newgate, He has committed high treason, murder, rebellion, and every possible iniquity. He has broken all the laws of the realm — every one of them. The public cry is everywhere — "This man must die; the laws cannot be maintained unless he shall be made an example of their rigour. He who beareth not the sword in vain must this time let the sword taste blood. The man must die; he richly deserves it." You look through his character: you cannot see one solitary redeeming trait. He is an old offender, he has so long persevered in his iniquity that you are compelled to say, "The case is hopeless with this man; his crimes have such aggravation we cannot make an apology for him, even should we try. Not jesuitical cunning itself could devise any pretence of excuse, or any hope of a plea for thin abandoned wretch; let him die!" Now, if the Queen, having in her hands the sovereign power of life and death, chooses that this man shall not die, but that he shall be spared, do you not see as plain as daylight, that the only reason that can move her to spare that man, must be her own love, her own compassion? For, as I have supposed already that there is nothing in that man's character that can be a plea for mercy, but that, contrariwise, his whole character cries aloud for vengeance against his sin. Whether we like it or not, this is just the truth concerning ourselves. This is just our character and position before God. III. I come to a very solemn PRACTICAL APPLICATION. 1. First, since this doctrine is true, how humble a Christian man ought to be. I remember visiting a house of refuge. There was a poor girl there who had fallen into sin long, and when she found herself kindly addressed and recognised by society, and saw a Christian minister longing after her soul's good, it broke her heart. What should a man of God care about her? she was so vile. How could it be that a Christian should speak to her? Ah! but how much more should that feeling rise in our hearts? My God! I have rebelled against Thee, and yet Thou hast loved me, unworthy me! How can it be? 2. This doctrine is true, and therefore it should be a subject of the greatest gratitude. ( C. H. Spurgeon.) 1. Takes away all ground for human pride. 2. Should inspire us with adoring gratitude. II. SERVES TO REVEAL THE GLORY OF GOD'S CHARACTER TO THE WORLD. The moral redemption of man, which involves the marvellous history and work of Christ, reveals more of the glory of God than all the material universe in its vastness and variety. III. INVOLVES SEPARATION FROM ALL UNHOLY ASSOCIATIONS. 1. "Come out," as a protest against iniquity. 2. "Come out" as an example to others. 3. "Come out" to qualify yourself for usefulness. Every man must morally be like Christ, "separate from sinners," to be able to save them. IV. COMPRISES A THOROUGH RENOVATION OF HUMAN LIFE. 1. The nature of this renovation. (1) (2) 2. The consequences of this renovation.(1) A new mode of life. Turn the rudder, and you turn the ship.(2) A new relationship, The real meaning of this promise is, You shall be Mine — My loyal subjects, My willing servants, My loving children. And I will be yours. You shall have Me for your King, Father, Everlasting Portion.(3) New circumstances. He that seeks first the kingdom of God, will have all necessary things added to him, This is fulfilled in the temperance, industry, and economy of truly redeemed lives.(4) A new view of past life. It rises up as a huge and a hideous enormity, before which they quail and tremble; and ever after are humble in themselves, lowly before God, charitable towards men. (Urijah R. Thomas.) People EzekielPlaces Edom, Jerusalem, Mount Seir, Tigris-Euphrates RegionTopics Broken, Cities, Desolate, Desolated, Destroyed, Eden, Fenced, Fortified, Garden, Inhabited, Lying, Peopled, Places, Pulled, Ruined, Ruins, Towns, Unpeopled, Walled, Waste, WastedOutline 1. The land of Israel is comforted, by destruction of the heathen, who spitefully used it8. and by the blessings of God promised unto it 16. Israel was rejected for their sin 21. and shall be restored without their desert 25. The blessings of Christ's kingdom Dictionary of Bible Themes Ezekiel 36:35Library January 2. "I Will Cause You to Walk in My Statutes" (Eze. xxxvi. 27). "I will cause you to walk in My statutes" (Eze. xxxvi. 27). The highest spiritual condition is one where life is spontaneous and flows without effort, like the deep floods of Ezekiel's river, where the struggles of the swimmer ceased, and he was borne by the current's resistless force. So God leads us into spiritual conditions and habits which become the spontaneous impulses of our being, and we live and move in the fulness of the divine life. But these spiritual habits are not the outcome of some … Rev. A. B. Simpson—Days of Heaven Upon Earth May 30. "I Will Put My Spirit Within You" (Ez. xxxvi. 27). August 25. "And I Will Put My Spirit Within You, and Cause You to Walk in My Statutes, and Ye Shall Keep My Judgments and do Them" (Ezek. xxxvi. 27). The Holy Nation A New Heart. Prayer --The Forerunner of Mercy The Covenant Promise of the Spirit The New Heart Free Grace What Self Deserves The Stony Heart Removed Let Your Hearts be Much Set on Revivals of Religion. ... God Has Everything to do with Prayer How those are to be Admonished with whom Everything Succeeds According to their Wish, and those with whom Nothing Does. Jesus Angry with Hard Hearts The Everlasting Covenant of the Spirit Good Works. Touching Jacob, However, that which He did at his Mother's Bidding... Pastor in Parish (I. ). Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48. The Person Sanctified. Introductory Note. Evidences Internal and Experimental. Links Ezekiel 36:35 NIVEzekiel 36:35 NLT Ezekiel 36:35 ESV Ezekiel 36:35 NASB Ezekiel 36:35 KJV Ezekiel 36:35 Bible Apps Ezekiel 36:35 Parallel Ezekiel 36:35 Biblia Paralela Ezekiel 36:35 Chinese Bible Ezekiel 36:35 French Bible Ezekiel 36:35 German Bible Ezekiel 36:35 Commentaries Bible Hub |
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