The Pulpit Commentary — Ezekiel — Volume 2 — Section 22

to forSRke the spirit of the world, to renounce its evil practices, and to repudiate its luw, material, sensuous tone of life. II. THE WORLD ENDEAVOURS TO ENSNAilE TIIE PEOPLE OF Goo. It is not content to let them stand aloof; it appears 8.ll a tempter trying to charm the bride of Christ into infidelity. We cannot afford to despise its fascinating influence, for this is most subtle and potent. It comes through various means. 1. Proximity. Assyria was a "neighbour" of Israel. The Church is in the world. Christian men are in daily intercourse with worldly men. "Evil communications corrupt good manners." 2. Earthly attractiveness. There was a material splendour in the great empire of Assyria which the marvellous sculptures and inscriptions that have been made familiar to us by Layard and others put beyond question. The "governors and rulers clothed most gorgeously," and the horsemen, "all of them desirable young men," awoke the admira- tion of the poor little semi-barbarous nation, Israel. The luxury of the world, its luscious literature and sensuous art, its enormous resources, and its elaborate culture of earthly refinement, are necessarily most fascinating. 3. Natui·al inclination. The world could not touch us for harm if it found nothing sympathetic in us. But it easily discovers remains of its old dominion. The old Adam is not quite dead. Passion within may be roused to auswer to temptation from without. III. THE SNARES OF THE WORLD A.RE FATAL TO THOSE WHO A.RE ENTANGLED IN THEM. Israel's doting upon the Assyrians was fatal to her religion, her morals, and her national existence. To succumb to the spirit of the world is to make shipwreck of life. 1. Religious ruin. " Ye cannot serve God and mammon.11 The spirit of world- liness is antagonistic to God. As surely as this spirit gains ground in our lives, the spirit of devotion will recede. 2. Moral ruin. True worldliness is morally evil. It is not a mere habit of external and earthly living. It carries with it the indulgence of the lower life. At least it tends to this, and all its fascinations drag the soul down, 3. Life-ruin. In the end the Christian man who gives himself up to the attractions of worldly living will reap the consequences of his sin in corruption and death. Ver. 31.-A bad example. Judah followed the bad example of her sister Israel; consequently, she was to share the fate of Israel. We see here an instance of the evil influence of a bad example, and of its fatal consequences. L THE EVIL 11\"'FLUENCE OF A BAD EXAMPLE. Consider how this fell power is exerted. 1. By the fascination of suggestion. The path is made by the pioneer, and the follower has only to walk in it. The sight of a predecessor indicates the road, calls attention to it, suggests the idea of walking in it. The publications of the details of a horrible crime in the newspaper exerts a most deleterious influence in this way by filling the minds of people with thoughts of a kindred character. Hence the common occurrence of an epidemic of similar crimes. 2. By the attraction of sym- pathy. Judah is drawn to follow her sister Israel. When Israel goes wrong, Judah accompanies her and goes wrong in a similar manner. Affection is fatal when it induces ns to copy the vices of those whom we love. Even sisters must part when one chooses an evil way, if the other would not also choose sin. But it is hard to resist the charms of affection. 3. By the del,usion of a false excuse. Judah pleads the example of her sister as an excuse. What others are doing seems to be justified by their action. Instead of measuring our conduct by the Law of God, we are tempted to test it by the corresponding conduct of others. IL THE SIN OF FOLLOWING A BAD EXAMPLE. Judah is blamed for following the bad example of Israel. It is not for one moment supposed that the misconduct of her sister could be pleaded as a justification for her own repetition of it. We cannot be excused in our own sin on the ground that we are simply treading in the footsteps o: predecessore. See how this sin is inexcusable. 1. Because the evil of the way is lcnown, The foolish follower is not deceived. Judah knows that Israel has taken an evil course. Bad examples may ensnare the careless, but those who have minds to think for themselves cannot be blind to the wrong character of the example before them. 2. Because of the freedom of the wul. A bad example is a temptation to evil; but it is not a force compelling men to follow. Its attraction can only work through the will, never contrary to it. Therefore one must consent voluntarily to follow the evil pattern before doing so, and this free con11ent destroys the excuse that the exn.mple ie 011. xxm. 1-49.J THE BOOK OF THE PROPHET EZEKIEL. 23