From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and put to the sword and captivity, to pillage and humiliation, as we are this day. 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.
And at the evening sacrifice I rose up from my heaviness. We have here —I. DEEP PERSONAL SHAME AND SORROW ON ACCOUNT OF THE SINS OF THE PEOPLE. II. HUMBLE CONFESSION OF THE SINS OF THE PEOPLE. III. A SOLEMN ANTICIPATION OF THE CONSEQUENCE OF THE CONTINUANCE OF THE SINS OF THE PEOPLE. 1. Continuance in sin would lead to their utter end as a community. 2. That such a consequence of the continuance of sin would be just (ver. 15). 3. That such a consequence of the continuance of sin was to be dreaded.Learn — 1. The greet evil of sin. 2. The grand hope of the sinner (Psalm 130:3, 4, 7; 1 John 1:9). 3. The right relation of the good man to sin. (William Jones.) 1. As being a violation of an express command (vers. 10-12; Deuteronomy 2 ). 2. As having an evident tendency to bring the people back to idolatry. II. THE EXPRESSION OF HIS SORROW. (C. Simeon, M. A.) And now for a little space grace hath been shewed from the Lord our God. — I. THE GRACE ISRAEL HAD EXPERIENCED.II. THE EXALTED POSITION TO WHICH THEY HAD BEEN RAISED. III. THE BLESSING CONNECTED WITH THESE PRIVILEGES. Let the subject be — 1. A test of character. 2. An appeal as to our position. 3. A question as to our desires. 4. An exhortation. (Jabez Burns, D. D.) People Ammonites, Amorites, Canaanites, Egyptians, Hittites, Jebusites, Levites, Moabites, PerizzitesPlaces Beyond the River, Jerusalem, Judea, PersiaTopics Account, Captivity, Confusion, Delivered, Exceeding, Face, Fathers, Foreign, Goods, Guilt, Guilty, Hands, Humiliation, Iniquities, Kings, Lands, Loss, Open, Pillage, Plunder, Plundering, Priests, Prison, Shame, Sinners, Sins, Spoil, Spoiling, Subjected, Sword, Till, Trespass, UtterOutline 1. Ezra mourns for the affinity of the people with strangers5. He prays unto God, with confession of sins Dictionary of Bible Themes Ezra 9:7 5879 humiliation 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 9:7 NIVEzra 9:7 NLT Ezra 9:7 ESV Ezra 9:7 NASB Ezra 9:7 KJV Ezra 9:7 Bible Apps Ezra 9:7 Parallel Ezra 9:7 Biblia Paralela Ezra 9:7 Chinese Bible Ezra 9:7 French Bible Ezra 9:7 German Bible Ezra 9:7 Commentaries Bible Hub |
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