Ezekiel 16:53,54

That thou mayest. .. be confounded in all that thou hast done.

The humiliation of success

The argument of this passage is very original. The prophet reaches past all limitations to the universal grace of God, and not so much by way of revelation as of inference. He has spoken of Israel’s past--how like a newborn child it was thrown out, the prey of any passer-by. God’s mercy found it, and reared it to strength--filling all the years with His goodness, but the nation answered with disloyalty, wanton and flagrant. In spite of chastisement and in spite of grace she sought the lowest; and in Ezekiel’s day, stripped of wealth and power and land, a disgraced and abandoned people, Israel seemed to have come back to where she was in the beginning when God found her. Is the story to be repeated without alteration? Ezekiel looks at the nations around, kindred in blood and language and custom, partners also in sin, and he sees that either all must perish together or all must come in together. And as he knows that God cannot cast off His people, his instincts of justice assure him that in bringing Israel back God must bring Sodom back, the most sunken and the most execrable of the race, and yet not so sunken as Israel. Sodom and Samaria, and such as they, must be pardoned for the sake of a city worse than themselves. It is substitution upside down. If there is room found in God’s mercy for Jerusalem, there must be for Sodom, and Sodom may come covered by the blackness of Jerusalem’s guilt. Our text is one point in the conclusion; it is the humiliation of success. Jerusalem brings in her train the evil cities in a day of jubilation--a day of the growth of the kingdom of God; but she herself is humbled, because everything reminds her of her sin. I wish to speak of the sobering and humbling quality of even the smallest success, which makes it a means of grace to those who enjoy it aright.

1. From the greatness of the work itself. Whatever view we may take of human nature, it must seem to us a great work to bring a man to God--to establish in him a new kingdom of desire and hope, so that he whose heart was narrow now regards the world with Christ’s eyes. That is a great work. It is the beginning of hope, the beginning of usefulness, and it is the end of sin. And constantly this great work is done by men: an impulse is given, a word spoken, a truth pressed. The more personal in this sense the impulse is, the deeper is the humiliation of the originator of it. He feels how little he has done, how feebly he has spoken; he has only flung words at One radiant idea of which he caught sight, and which he has not expressed. His work, he knows, has been so erring, so partial, so spasmodic, and God has sent this reward. On the one side, you feel how simple and how near such results are, that but for your indolence and inexpectancy they might have been more than they are; on the other, you know that, simple as they are, they are by the diameter of worlds out of your reach. It is not I that live, but Christ who lives in me; it is not I who work, but God. But whilst we cast upon God the burden, we must not miss the purifying efficacy of success. Of course, it is God who works; but it is also you or I. It is your idiosyncrasy, your peculiarity of temper, your happy knack which accounts for the immediate result. And it is just as you do set all you have against this result that you see the want of measure between them, and you are ashamed because of all you have done, in that you are a comfort to men.

2. Seeing self in another. We wish for men that they might see themselves as others see them, which is one inference of self-deceiving. We do not know how our qualities look, for custom and self-love blind us. We scarcely suspect how much alike we are until we think a man speaking in a certain way is describing us, whilst probably he is describing himself. The story is told of a ruffled baronet who complained to George Meredith of having been put into his “Egoist” as the egoistic hero. “I had no thought of you; I thought of myself--of us all,” is the answer reported. And as we do not know our likeness to men we turn from, we do not know our own ugliness. In this very chapter Ezekiel exhibits a thought of this kind. The Jews pointed with loathing at Sodom; the name of it had become proverbial, because God had blotted it out. It at least is worse than we; we may fairly shrink from that as a lower depth of which we know nothing, to which we have no proclivity. And the prophet says, What was the sin of Sodom? (verse 49). Behold this was its iniquity--pride, fulness of head, and prosperous ease, and she did not strengthen the hand of the poor and needy. There is nothing exceptional in it, nothing in Sodom which is not in you, he says. You meet with an ignorance, wilful and self-complacent; you struggle in another against that spiritual stupidity to which every worldly advantage is apparent, and to which none but a worldly advantage can be demonstrated. You find your efforts for some man thwarted by his intense sensuality, or by his doubleness and suspicion. You cannot advance, you cannot outwit his cunning or convince him of your sincerity. That stagnant and slumberous humour you cannot awake. To that pure animalism it is hopeless to speak of the glory of Christ. It is painful, disappointing, wearisome; but you come to know in striving with them what these things mean--sensuality, sloth, anger, envy: to many of us they are the too severe names of pleasant vices. But when for some man’s good you set yourself to free him from them, you realise the ugliness, the tenacious and wasting energy of them. And at the same time you see yourself. It is myself I am fighting in that man: these are my faults. It is in that real dealing with men that we come to understand the humour of a saint who could say of an abandoned criminal, There, but for the grace of God, am I.

3. It is a discovery of the meaning of the grace shown to us. When habit has made a certain level of conduct easy, or when our past shows no heights or depths, we may easily imagine, that the work of grace was not very great in us. We were almost born Christians, born and baptized and bred in Christian homes, with ample knowledge and wise restraint and sedulous training. Not far from the kingdom of God at any time, we were lightly and easily brought within it. In strong contrast is another life, gone far astray, full of heat and passion, in which the lights burn sullenly: a man lost to decency, to hope, to God--what have you to say to him whose life has run in so orderly and honourable a course? Out of the depths he looks with some faint gleam of hope to you as you talk of Christ. What can you say to him? I never was very bad, and God has mercifully pardoned the little wrong there was: is that all you know? The occasion widens your heart. You want to help him, and that eager desire sends your thoughts back into God’s dealing with you. For the first time you know your sin; it was very great--the Pharisee’s sin an isolating, loveless self-complacency--and God came to me. Then you can say in answer, Your sin is not mine wholly; our lots have been different, and our temptations, and our falls; but God abundantly pardoned me, and He will pardon you. (W. M’Macgregor, M. A.)

In that thou art a comfort unto theme--

How saints may help the devil

I. The acts of many of Christ’s followers have been the cause of justifying and comforting sinners in their evil ways.

1. The daily inconsistencies of the people of God have much to do in this matter.

(1) The covetousness of too many Christians has had this effect. “Look,” says the worldling, “this man professes that his inheritance is above, and that his affection is set not on things on earth, but on the things of heaven; but look at him: he is just as earnest as I am about the things of this world; he can drive the screw home as tightly with his debtor as I can; he can scrape and cut with those that deal with him quite as keenly as ever I have done.”

(2) Another point in which the sinner often excuses himself is the manifest worldliness of many Christians. You say yon are crucified to the world, and the world to you: it is a very merry sort of crucifixion.

(3) Look, too, at the manifest pride of many professors of religion. What., then, do worldlings say? “You accuse us of pride; you are as proud as we are. You the humble followers of Jesus, who washed His saints’ feet? Not you; no, you would have no objection, we doubt not, to be washed by others, but we do not think it likely that you would ever wash ours. You the disciples of the fishermen of Galilee? Not you; you are too fine and great for that. Accuse us not of pride; why, you are as stiff-necked a generation as we ourselves are.”

(4) I might mention another sad fact with regard to the Church which often stings us sorely,--the various enmities and strifes and divisions that arise.

2. Now, it is my mournful duty to go a step further. It is not merely these inconsistencies, but the glaring crimes of some professed disciples, that have greatly assisted sinners in sheltering themselves from the attacks of the Word of God. Every now and then the cedar falls in the midst of the forest.

3. How often do the people of God comfort sinners in their sins by their murmurings and complaints.

4. Perhaps the greatest evil has been done by the cold-heartedness and indifference of religious professors.

II. The consequences of this evil.

1. How often have you and I helped to keep sinners easy in their sin, by our inconsistency!

2. Do you not think that very often, when a sinner’s conscience has been roused, you and I have helped to give it a soporific draught by our coldness of heart?

3. Is it not possible that often sinners have been strengthened in their sin by you? They were but beginning in iniquity, and had you rebuked with honesty and sincerity, by your own holy life, they might have been led to see their folly, and might have ceased from sin; but you have strengthened their hands. “So-and-so is not more scrupulous than I,” says such an one; “I may do what he does.”

4. Nay, is it not possible that some of you Christians have helped to confirm men in their sins, and to destroy their souls? It is a masterpiece of the devil, when he can use Christ’s own soldiers against Christ. But this he has often done.

III. Bring out the great battering ram, to bear against this vain excuse of the wicked.

1. What hast thou to do with the inconsistencies of another? “To his own master he shall stand or fall.” Thou wilt be punished for thine own offences, remember, not for the offences of another. Man! I conjure thee, look this in the face. How can this help to assuage thy misery? How can this help to make thee happier in hell, because thou sayest there are so many hypocrites in this world?

2. But besides, thou knowest well enough that the Church is not so bad as thou sayest it is. Thou seest some that are inconsistent; but are there not many that are holy? There would be no hypocrites if there were not some true men. It is the quantity of true men that helps to pass off the hypocrite in the crowd.

3. Then again, I say, when thou comest before the bar of God, dost thou think that this will serve thee as an excuse, to begin to find fault with God’s own children? The rather this shall be an addition to thy sin, and thou shalt perish the more fearfully.

4. But come, man, once again: I would entreat of thee with all my might. What! canst thou be so foolish as to imagine, that because another man is destroying his own soul by hypocrisy, that this is a reason why thou shouldst destroy thine by indifference? (C. H. Spurgeon.)

Comfort to Sodom

What is the meaning of this text? Jerusalem is said to have been a comfort to Sodom and Samaria; and this is mentioned as if it were a fault. Are we not bidden to love even our enemies, and to do good even to them that hate us; and can it then be wrong to be a comfort even to the worst of mankind,--even to Samaria and Sodom? Yes, in such a case as this it is wrong to be a comfort to a bad man or a bad city; because in such a case it is the very reverse of a kind turn to be a comfort to them. It is doing harm to them, and not doing good to them, to be a comfort in this particular way. For Jerusalem had been a comfort to Sodom and Samaria, in such a manner as had encouraged them in their sins. Now, I am sure you will all readily see that there is a great and important principle suggested to us by the text. You know, every Christian is solemnly bound to do all he can to make other men Christians. The knowledge of the Gospel is not a thing which a man may have, and without blame keep to himself. And just as blessed and happy a thing as it is to bring another soul to the belief of the Gospel,--so wretched and wicked and fearful a thing is it when a man who bears the Christian name lives in such a way as positively encourages those around him to contemn and disbelieve Christianity.

1. There is one obvious way in which professing Christians may do this, which we mention only to pass it by, in the hope that none of us who bear even the Christian name are so sorely and shamefully guilty. This is the way in which we understand from the prophet that Jerusalem was a comfort to Sodom; and that was, by being actually as bad as Sodom itself. Would not every swearer and drunkard and liar in the parish quiet his conscience, with the reflection that he was no worse than that wicked professor of religion? Would not such a man be a comfort to all the Sodoms and Samarias in the district? It is easy to say, and it is true to say, that religion is a thing that must be judged of on the ground of its own merits, and quite apart from the conduct of those who profess to believe in it; yet, illogical as it may be, foolish and wrong as it may be, the mass of mankind will always encourage themselves in sinfulness when they find professing Christians going on in sin.

2. If any sincere Christian is present in a company where what is sinful is said or done, and if he permits it to pass without remark, or even appears tacitly to approve it, I do not see how he can clear himself from the charge of having been “a comfort to Sodom.” The apparent approval of one true and earnest Christian--even the very humblest in worldly rank--will have more influence to comfort the wicked man,--to keep his mind easy, and his conscience asleep,--than the loudest declarations of his own wicked associates that he is a fine fellow and has done nothing wrong. And I am not forgetting the restraints which the usages of civilised society impose upon our telling a man to his face what is our opinion of his conduct. The Christian is not called upon to go up to a man and tell him that he is a bad man, merely because he thinks he is one. There is a silent, unobtrusive disapproval, by which the humblest may be a check upon the highest; there is a silent, unobtrusive disapproval, expressed without words or demonstration of manner, one can hardly tell how, which even the most hardened sinner will find it very hard, very uncomfortable, to bear.

3. Another way in which a Christian may so act as to encourage and comfort an irreligious man in his godless ways is by seeking his society and acquaintance; showing him that you think him a congenial spirit, and that you feel it pleasant to be with him. How can he think,” the unbeliever will judge,--“How can he think that I am going to hell! Is it possible that he should like to be the companion of my walks,--to interchange thought and feeling with me,--to discuss great questions with me,--perhaps often to jest and laugh with me;--and all the while believe and know that, as sure as there is a God above us, I am going down to hell!” Don’t you see now what eternal damage you who are Christians may do an unbelieving neighbour? Let them feel that you dare not make those too dear, from whom the grave must part you forever! See that you be not a “comfort” to them!

4. I go on to mention, as a way in which Christians may encourage and countenance ungodly men in their doings,--the cherishing a worldly spirit,--being as eager for worldly advantage, and as unscrupulous as to the means by which it may be attained, as men who make no Christian profession. And, alas! my friends, how much of this them is among professing Christians! Do not many who bear the Christian name show that they are far more eager to get on in life than to prepare for immortality? Is there not as much vanity and pride and grasping at gain and self-seeking and contemptible worshipping of rank and wealth,--even when completely dissociated from worth and goodness,--among many professing Christians and Christian ministers, as in any class of men? The sharp bargain made by the communicant may do worse than levy an unfair tax upon his neighbour’s pocket: it may damage his neighbour’s soul! It may set him up to “go and do likewise!” It may lead him to think that there is no difference between the Christian and the worldly man at all!

5. I shall mention just one way more, in which a Christian may incur the condemnation pronounced in the text: this is, by never in any way warning his neighbour that he fears or knows he is not a Christian. I daresay some of you have some idea that it would be intruding into the priestly office were you to set yourselves to the work of bringing souls to Christ. But if you saw a friend manifestly stricken by fever or consumption, would it not be your duty to warn him, although you are not a physician? If you saw a friend drowning, would it not be your duty to try to save him, although you are not a member of the Humane Society? If a man be really in earnest about religion he will never bear the sight of a human being whom he daily sees and talks with going to eternal ruin, without a word of warning or advice! It is possible enough he may not like to listen to your warning words; it is possible enough you may make yourself an annoyance and a discomfort to him: he may think you are his “enemy, because you tell him the truth”; but oh! better, better that than to be a comfort to one to whom comfort is the anodyne that will drug to death, to whom comfort is the stream that will bear on to perdition! I have heard of one who on his deathbed said that if, as he humbly trusted, he had been led to yield himself to his Saviour, and so to find hope in death, it was by the simple and solemn warning of one in whom simple earnestness and heartfelt piety gave force to the words of early youth, unsophisticated and sincere. (A. K. H. Boyd, D. D.)