Iniquities Higher than the Heavens

September 20, 2009

Lesson: Ezra 9:5-11, 15

Key Verse: Ezra 9:6

Introduction

“The significance of the book of Ezra in sacred history lies in the fact that it enables us to perceive how the Lord, on the one hand, so disposed the hearts of the kings of Persia, the then rulers of the world, that in spite of all the machinations of the enemies of God’s people, they promoted the building of His temple in Jerusalem, and the maintenance of His worship therein; and on the other, raised up for His people, when delivered from Babylon, men like Zerubbabel their governor, Joshua the high priest, and Ezra the scribe, who, supported by the prophets Haggai and Zechariah, undertook the work to which they were called, with hearty resolution, and carried it out with a powerful hand” (Kiel & Delitzsch).

The children of Israel were delivered from the bondage of Babylon, which was their punishment for their transgressions against their God. They were to return to their lands and their city Jerusalem and the temple was to be rebuilt so that they would once again worship their Lord. Jeremiah wrote of the reason for the people’s captivity, and their deliverance from Babylonia; the Lord said, “Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years” (Jer. 25:10-11). Matthew Henry wrote that “The history of this book is the accomplishment of Jeremiah’s prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, in chapter 7, where he himself enters upon the stage of action.”

Mingled—Ezra 9:1-2

Ezra had entered Jerusalem with a commission from king Artaxerxes: “And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not” (7:25). Ezra knew from whom the blessing of deliverance came: “Blessed be the Lord God of our fathers, which hath put such a thing as this in the king’s heart, to beautify the house of the Lord which is in Jerusalem” (7:27). So Ezra came to Jerusalem to lead the people in the way of righteousness and truth. For example, Ezra had set apart “twelve of the chief of the priests,” giving them vessels and silver and gold, saying to them, “Ye are holy unto the Lord; the vessels are holy also; and the silver and the gold are a freewill offering unto the Lord God of your fathers” (8:24-28). The temple and its furnishings, the priests and their service, along with the people of the Lord were being set apart for the glory of God.

The people of God were delivered from bondage, and the temple was rebuilt; but the princes or governors of the land came to Ezra with a different story than what was being seen on the surface: “The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.” Matthew Henry wrote: “Yet all was not well either. The purest ages of the church have had some corruptions, and it will never be presented ‘without spot or wrinkle’ till it is ‘a glorious church,’ a church ‘triumphant,’ Eph. 5:27.”

They say that oil and water do not mix. More so, righteousness and wickedness don’t mix; in fact, one will seek to destroy the other. Christ teaches us: “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Matt. 6:24). Both leaders and people wore their righteousness on the outside while their hearts were with the heathen: “For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.”

Discussion: To whom do we as Christians show our allegiance?

Astonished and Ashamed—Ezra 9:3-6

Ezra identifies with the need of his people. Hearing of their transgressions, he tore his garments, plucking off the hair of his head and beard, “and sat down astonished.” He was devastated at the revelation of how widespread the sin was practiced, exposed in the unions that were being made with the wicked nations; “They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced by this very way, that had been the ruin of their church and nation” (M. Henry). Ezra was not alone in the feeling of devastation, a feeling that all the good that God had given was being blasphemed; many gathered together, “every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away.” Those within the Body of Christ, who submit to evil practices of the world, set up wrecking-balls upon the doctrines and practices of truth and righteousness that honor the Lord who is their only Savior. Thus Paul gives this warning: “That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Eph. 4:14).

We look out upon a river which seems to be flowing smoothly, with no obvious obstructions. And yet, if we would dive into that river, we may very suddenly be drawn into its darkness by a strong and hidden undertow. Peace had entered Israel as the city and temple were being rebuilt and the people returned from captivity. So great were their transgressions that at the evening sacrifice Ezra fell upon his knees and cried out: “O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.” Thus the Church must be wary of the possible undertows of transgressions within a congregation: “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Cor. 13:5).

Discussion: How are we to respond to the sins of others within the church?

Grace—Ezra 9:7-11, 15

Ezra remembers the grace of God in his punishment of the people’s transgressions, in their being delivered into the hand of the Babylonians, and in his deliverance: “And now for a little space grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondsman; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.” The Lord had given his people a “nail”—a place where they could settle, a place where they could once again fellowship with their Savior. Why then the sin? Ezra raises the question, “And now, O our God, what shall we say after this? for we have forsaken thy commandments.” Shall God again deliver his people from their transgressions, having just experienced his forgiveness and deliverance as they returned from Babylon? “Should we again break thy commandments, and join in affinity with the people of these abominations?” asks Ezra; and he prays, “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.”

Acknowledgment of our trespasses against the Lord, in the very presence of the Lord, is the beginning of our repentance, of which the prophet speaks: “O Israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips” (Hosea 14:1-2). The grace of the Lord gives praise from our lips: “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name” (Heb. 13:15).

Discussion: How does the grace of Christ our Lord bring praise to our lips?