Ezra · Chapter 9

Verse 1. The people of Israel] These were they who had returned at first with Zerubbabel, and were settled in the land of Judea and whom Ezra found on his arrival to be little better than the Canaanitish nations from whom God had commanded them ever to keep separate.

Verse 1. The princes came to me — Those who feared God, and understood that Ezra was come with a large commission and ample powers from the king, and with a design to reform all disorders, whereof this which they came to complain of was not the least: saying, The people, and the priests, &c., have not separated themselves from the people of the lands — From the heathen nations round about them, which God had expressly commanded them to do, (Deuteronomy 7:2, 3,) but have associated with them both in trade and in conversation; have made themselves familiar with them; and, to complete the affinity, have taken the daughters of these heathen in marriages to their sons. Doing according to their abominations — Marrying promiscuously whomsoever they liked, as the heathen are wont to do, and imitating them in some of their wicked practices, into which they have been drawn by their heathenish affinities. To do abominations, is an expression, which, in Scripture language, generally means worshipping of idols; but here it seems only to signify imitating the heathen in promiscuous marriages with any nation whatsoever, a practice which, however, would soon have led them to commit idolatry.

ISRAEL’S SIN OF HEATHEN INTERMARRIAGE MADE KNOWN TO EZRA, 1-2.

1. When these things were done — Namely, the treasures delivered, the burnt offerings offered, and the king’s commissions handed to the satraps and governors, as stated Ezra 8:33-36. The princes — Certain distinguished and godly men among the chiefs of the new community at Jerusalem. Not all the princes came, for some were implicated in the trespass here confessed. Verse 2. People… priests… Levites — All classes were involved, even the ministers of the temple, who, above all, should have kept themselves pure. Nor were the rulers and princes clear, as the next verse shows. Not separated themselves from the people of the lands — The people of the lands are the idolatrous nations in and about Palestine, named in this verse. With these nations, which were not extinct, but abode still in large numbers in various parts of the country, the returned exiles had largely mixed themselves. At the passover, held immediately after the feast of dedication, (Ezra 6:19-22,) a number joined the new community from “such as had separated themselves from the filthiness of the heathen of the land,” (Ezra 6:21,) — apparently Israelites who had not gone into exile, but, being left in the land, had intermarried with their heathen neighbours, and being without temple, priests, or worship, had gradually lost the knowledge and worship of Jehovah. These seem to have corrupted many of the Jews who had returned from exile, and during the half century or more from that time until Ezra’s arrival, this evil leaven had been spreading through the whole community. Not all the people were guilty, but the evil had affected all classes, and the commandments of the law forbidding intermarriage with these heathen nations (Exodus 34:12-16; Deuteronomy 7:1-3) seem to have been forgotten, or else utterly ignored by even the leaders of the people. Their abominations — Their idolatrous practices. On the strictly Canaanitish nations here mentioned, see note on Joshua 3:10. The Ammonites and Moabites, whose country was east of the Jordan, had at different times long before this corrupted Israel with their abominations. Numbers 25:1; Judges 10:6. The wars between Persia and Egypt had, doubtless, brought many Egyptians into contact with the Jews, and from the time of Solomon’s marriage with Pharaoh’s daughter (1 Kings 3:1) the Egyptians had mingled more or less with the Israelites.

Verse 2. Hath been chief in this trespass.] They who are the first men have been the most capital offenders; so VIRGIL, Æn. ix. 783:— Unus homo, vestris, o cives, undique septus Aggeribus, tantas strages impune per urbem Ediderit? Juvenum primos tot miserit orco? “Shall one, and he enclosed within your walls, One rash imprisoned warrior, vanquish all? Calm you look on, and see the furious foe Plunge crowds of heroes to the shades below!” PITT.

The first of the Trojan youth were the chief, the most illustrious; so we say the first men of the kingdom for the nobles, &c.

Verse 2. So that the holy seed, &c. — They are called a holy seed, because of the covenant which God had made with them, whereby they were constituted a peculiar people, separated from all other nations. Have mingled themselves with the people of those lands — Since their return, as may be gathered from verses 8-14. Yea, the hand of the princes and rulers hath been chief in this trespass — Who ought to have restrained the people from it by their authority and example; and who, by acting otherwise, have made the sin more general, and have involved themselves and the nation in the guilt of it. The case, certainly, was much the more dangerous, because the great men of the nation were the principal offenders; for through this the people would be freed from all fear of punishment, and therefore would the more readily imitate their bad example. It is probable the princes, who informed Ezra of this enormous practice, had endeavoured to reform it, but could not, because they were opposed by men as great as themselves.

Verse 2. The holy seed have mingled with the people. The distinction of the Jews from the heathen was not by nature, but by grace. Their nobility lay in adherence to the covenant of God, and so they became his sons and daughters. Therefore to marry with idolaters was a total breach, and caused Ezekiel to call them descendants of the Amorites: chap. 16. The idolaters must first be proselyted to righteousness, and their household baptised; then the Jews, but not the priests, might marry them.

2. Holy seed — Jehovah’s chosen people. See marginal references. Princes and rulers… chief in this trespass — This was the most alarming fact of all. When the rulers transgress the law the people must needs become corrupt and demoralized.

V. 3. I rent-Both mine inner and my upper garment.

Verse 3. I rent my garment and my mantle] The outer and inner garment, in sign of great grief. This significant act is frequently mentioned in the sacred writings, and was common among all ancient nations. Plucked off the hair] Shaving the head and beard were signs of excessive grief; much more so the plucking off the hair, which must produce exquisite pain. All this testified his abhorrence, not merely of the act of having taken strange wives, but their having also joined them in their idolatrous abominations.

Verse 3. When I heard this thing, I rent my garment and my mantle, &c. — Both my inner and my upper garment. This was a token, not only of his very great grief and sorrow, but of his sense of God’s displeasure at their conduct. For the Jews were wont to rend their clothes, when they apprehended God to be highly offended. And plucked off the hair of my head and of my beard — This was still a higher sign of exceeding great grief. For, in ordinary sorrow, they only neglected their hair, and let it hang down scattered in a careless manner; but this was used in bitter lamentations. And sat down astonied — Through grief and shame at their sin, that they should be so ungrateful to God, who had so lately delivered them from captivity; and through an apprehension of some great and dreadful judgment befalling them, because of so open a violation of the divine law, the transgression of which had formerly proved their ruin.

EZRA’S GRIEF AND PRAYER, 3-15.

3. I rent my garment and my mantle — Both the inner and the outer clothing. This was a sign of most excessive grief. Job rent only his mantle, 1:20. Compare Joshua 7:6. Plucked off the hair — Another sign of anguish and sorrow. Job shaved his head in his agony of grief. Astonished — Ezra sat down, amazed at the extent and fearfulness of his people’s sin.

V. 4. Evening sacrifice-When the people used to assemble together. All good people ought to own those that appear and act for God against vice and profaneness. Every one that fears God, ought to stand by them, and do what he can to strengthen their hands.

Verse 4. Those that had been carried away] Those that had returned long before with Zerubbabel; see Ezra 9:1.

Until the evening sacrifice.] The morning sacrifice was the first of all the offerings of the day, the evening sacrifice the last. As the latter was offered between the two evenings, i.e., between sunset and the end of twilight, so the former was offered between break of day and sunrise. Ezra sat astonied-confounded in his mind, distressed in his soul, and scarcely knowing what to do. He probably had withdrawn himself into some sequestered place, or into some secret part of the temple, spending the time in meditation and reflection.

Verse 4. Then were assembled unto me — To join with me, both in lamenting the sin, and in endeavouring to effect the redress of it; every one that trembled at the words of the God of Israel — Who stood in awe of God and of his word, and durst not violate his commands; or who feared his threatenings against those that did so, and trembled for fear of God’s judgments upon them, and upon the whole land for their sakes, as the following words imply. Compare Isaiah 66:2, 5. Because of the transgression of those that had been carried away — To wit, into captivity, and were safely returned from it, but yet were little amended, either by their former banishment, or their late restoration. He speaks not of those who had lately come back with himself, but of those who had returned with Zerubbabel, and of their children. And I sat astonied until the evening sacrifice — When the people used to assemble together. All good people ought to own those that appear and act for God against vice and profaneness. Every one that fears God ought to stand by them, and do what he can to strengthen their hands.

4. Every one that trembled — Ezra was not alone in grief and dismay over the sins of the people. Others with him realized the peril of the hour, and trembled with a profound sense of their danger. For should Divine vengeance burst upon the camp, the innocent and guilty would suffer together. Among those that trembled at the words of the God of Israel were also, doubtless, some of the transgressors who had been brought to realize their guilt and danger. The evening sacrifice — The law ordained that a lamb should be offered each day, morning and evening, and these offerings were called respectively the morning and evening sacrifices. See Exodus 29:38-41. Comp. also 1 Kings 18:29, note. While the people mingled with the heathen, and openly transgressed, they continued to sacrifice to Jehovah, thus apparently forgetting that obedience is better than sacrifice.

V. 5. Heaviness-From that mournful posture, and put myself into the posture of a petitioner. He did this at the time of the evening sacrifice, because then devout people used to come into the courts of the temple, that hearing his confession, they likewise might be made sensible of the sins of the people. And he had an eye to that great propitiation, of which that sacrifice was a peculiar type.

Verse 5. Fell upon my knees] In token of the deepest humility. Spread out my hands, as if to lay hold on the mercy of God. We have already had occasion to explain these significant acts.

Verse 5. I rose up from my heaviness — From that mournful posture, and put myself into the posture of a petitioner. He did this at the time of the evening sacrifice, because then devout people used to come into the courts of the temple, that, hearing his confession, they likewise might be made sensible of the sins of the people. And he had an eye to that great propitiation, of which that sacrifice was a peculiar type.

Ver. 5. I fell upon my knees, trembling and weeping, lest the calamities of Baalpeor should overtake the Sadducean profligates which had escaped from Babylon.

5. Fell upon my knees — The appropriate attitude of an agonizing supplicant. Spread out my hands — Thus further indicating his own helplessness, and his imploring condition of soul.

V. 6. Our-He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people having done this, the guilt was now become national.

Verse 6. I am ashamed and blush] God had been so often provoked, and had so often pardoned them, and they had continued to transgress, that he was ashamed to go back again to the throne of grace to ask for mercy in their behalf. This is the genuine feeling of every reawakened backslider.

Verse 6. O my God, I am ashamed and blush — “Nothing can be more humble, devout, and pathetic, than this address, in which Ezra acknowledges that he was confounded when he thought of the greatness of their sins, which were ready to overwhelm them, and of the boldness and insolence of them beyond measure, even though they had seen the divine vengeance upon their forefathers in so terrible a manner, that they had not yet worn off the marks of his displeasure. He had, indeed, begun to show favour to some of them; but this so much the more aggravated their wickedness, in that, so soon after their restoration and settlement in their native country, they had returned to their old provocations, notwithstanding the many admonitions, in the law and the prophets, to have nothing to do with the people of Canaan, except it were to expel and drive them out. What then can we expect, says he, but the utter destruction of the small remnant that is left of us, if after all the punishment which God hath inflicted upon us, and now that he is beginning to be gracious unto us, we relapse into the same offences for which we have so severely suffered? For while we remain monuments of his mercy, and yet appear before him in our abominations, we must be dumb, and have nothing to plead in excuse of our detestable ingratitude.” — Dodd. For our iniquities — He includes himself in the number of the transgressors, because he himself was guilty of many sins; and because the princes and priests, and so many of the people, having done this, the guilt was now become national. Are increased over our head — Like deep waters, in which we are, as it were, drowned, and ready to perish.

6. O my God — The following prayer of Ezra is, for its occasion, a most perfect model of intercessory supplication. Or rather, perhaps, we should say, it is a most perfect utterance of humiliation and confession before God, for there is no word of direct supplication here. Much is suggested and implied, but every utterance is that of confession of past and present sin, and personal humiliation before God. Ezra enumerates the manifold sins of his nation in connexion with the manifold mercies of God, and confesses that all the woes and punishments of Israel have been less than their sins. He ventures not to pray for mercy and pardon, but presents the people in their trespasses before Jehovah, confessing that they are not able to stand. Compare Daniel’s prayer, (Daniel 9:4-19,) where is found much of direct supplication. Our iniquities… over our head — Like a flood they have been rising higher and higher, until we are quite submerged and overwhelmed. Grown up unto the heavens — Like a tower of Babel, which has been built higher and higher, as if to defy the very God of heaven.

V. 7. Have we been-We are not purged from the guilt of our fathers sins, but we are still feeling the sad effects of them; yea, and are repeating the same sins.

Verses 7, 8. Since the days of our fathers have we been in a great trespass — We are not purged from the guilt of our fathers’ sins, but we are still feeling the sad effects of them; yea, and are repeating the same sins. And now for a little space grace hath been showed — It is but a little while since God hath delivered us, and yet we are already returned to our sin and folly. Or, we have enjoyed this favour but a little while, now we are sinning it away, and shortening our own happiness. To leave us a remnant to escape — That by his favour many of us should escape out of captivity; whom he calls but a remnant, because the greatest part of the Israelitish nation was yet in captivity. To give us a nail — Some kind of settlement; whereas before we were tossed and removed from place to place as our masters pleased. It is a metaphor from tents, which are fastened by cords and nails, or pins. In his holy place — In this holy land, as the land of Judah is called, Zechariah 2:12. Or, in Jerusalem, called the holy city, (Nehemiah 11:1, 18; Daniel 10:24,) which is peculiarly mentioned, because of the temple, which was the nail that fastened their tents, and gave them some hopes of continuing in their land. That our God may lighten our eyes — That he might revive and comfort our hearts. For, as darkness is often put for a state of sorrow and affliction, so light is put for joy and comfort. And give us a little reviving in our bondage — For we are not quite delivered, being even here in subjection to our former lords.

7. Sword… captivity… spoil — Bitterly true, as the very stones of Jerusalem might testify. Confusion of face — Having nothing to answer to vindicate themselves, for their own sins had brought them thus low.

V. 8. A little space-It is but a little while since God hath delivered us, and yet we are already returned to our sin. A remnant-The far greatest part of the Israelitish nation were yet in captivity. A nail-Some kind of settlement; whereas before we were tossed and removed from place to place as our masters pleased. It is a metaphor from tents, which are fastened by cords and nails, or pins. Holy place-In Jerusalem, called the holy city, Nehemiah 11:1,18 Daniel 9:24, which is peculiarly mentioned, because of the temple, which was the nail that fastened their tents and gave them some hopes of continuing in their land. To lighten-That he might revive and comfort our hearts. For as darkness is often put for a state of sorrow and affliction, so light is put for joy and comfort. In bondage-For we are not quite delivered, being even here in subjection to our former lords.

Verse 8. And now for a little space] This interval in which they were returning from servitude to their own land.

Grace hath been showed] God has disposed the hearts of the Persian kings to publish edicts in our favour.

To leave us a remnant to escape] The ten tribes are gone irrecoverably into captivity; a great part even of Judah and Benjamin had continued beyond the Euphrates: so that Ezra might well say, there was but a remnant which had escaped.

A nail in his holy place] Even so much ground as to fix our tent-poles in. May lighten our eyes] To give us a thorough knowledge of ourselves and of our highest interest, and to enable us to re-establish his worship, is the reason why God has brought us back to this place.

A little reviving] We were perishing, and our hopes were almost dead; and, because of our sins, we were sentenced to death: but God in his great mercy has given us a new trial; and he begins with little, to see if we will make a wise and faithful use of it.

Verses 7, 8. Since the days of our fathers have we been in a great trespass — We are not purged from the guilt of our fathers’ sins, but we are still feeling the sad effects of them; yea, and are repeating the same sins. And now for a little space grace hath been showed — It is but a little while since God hath delivered us, and yet we are already returned to our sin and folly. Or, we have enjoyed this favour but a little while, now we are sinning it away, and shortening our own happiness. To leave us a remnant to escape — That by his favour many of us should escape out of captivity; whom he calls but a remnant, because the greatest part of the Israelitish nation was yet in captivity. To give us a nail — Some kind of settlement; whereas before we were tossed and removed from place to place as our masters pleased. It is a metaphor from tents, which are fastened by cords and nails, or pins. In his holy place — In this holy land, as the land of Judah is called, Zechariah 2:12. Or, in Jerusalem, called the holy city, (Nehemiah 11:1, 18; Daniel 10:24,) which is peculiarly mentioned, because of the temple, which was the nail that fastened their tents, and gave them some hopes of continuing in their land. That our God may lighten our eyes — That he might revive and comfort our hearts. For, as darkness is often put for a state of sorrow and affliction, so light is put for joy and comfort. And give us a little reviving in our bondage — For we are not quite delivered, being even here in subjection to our former lords.

8. Now for a little space — From the time of Cyrus. Yet in that short time not a few sorrows had befallen them. Give us a nail in his holy place — The Hebrew for nail means a tent-pin, and is here used metaphorically for pitching one’s tent and abiding in a place. So these exiles had been permitted to return and settle in and about the holy city. Lighten our eyes — Make them shine and sparkle with hope of returning good.

V. 9. A wall-The favour of the kings of Persia whose edicts were their security against all those enemies wherewith they were encompassed: and the gracious providence of God, which had planted them in their own land, and watched over them from time to time.

Verse 9. For we were bondmen — In greater bondage than that in which we now are. Our God hath extended mercy to us in the sight of the kings of Persia — Hath given us to find favour in their eyes. To give us a reviving — To recover us from the grave of dreadful calamities in which we lay, like dead men and dry bones, Ezekiel 37:1. To repair the desolations thereof — Of the temple: either to build the house where there was only a heap of the ruins of the old temple, or to frequent and celebrate the worship of God in that place which had long lain desolate and neglected. And to give us a wall — The protection of the kings of Persia, whose edicts were their security against all those enemies wherewith they were encompassed: and the gracious providence of God, which had planted them in their own land, and watched over them from time to time.

9. We were bondmen — Having been subject to Assyrian, Babylonian, and Persian kings. Kings of Persia — Especially Cyrus, Darius, and Artaxerxes. To give us a wall in Judah — Another metaphorical expression (compare give a nail, in verse 8) presenting the idea of a fenced inclosure, a fortified town, whose surrounding walls were a means of defence against enemies. The new community at Jerusalem had found the favours of the Persian kings a wall of defence against their foes. So in Isaiah 5:2, 5, the house of Israel is represented as a well-fenced vineyard.

Verse 10. What shall we say after this?] Even in the midst of these beginnings of respite and mercy we have begun to provoke thee anew!

Verse 10. And now, what shall we say after this? — What apology can we make for ourselves, after thou hast conferred such great and high favours upon us, and we have so grossly abused them?

EZRA’S GRIEF AND PRAYER, 3-15.

3. I rent my garment and my mantle — Both the inner and the outer clothing. This was a sign of most excessive grief. Job rent only his mantle, 1:20. Compare Joshua 7:6. Plucked off the hair — Another sign of anguish and sorrow. Job shaved his head in his agony of grief. Astonished — Ezra sat down, amazed at the extent and fearfulness of his people’s sin.

V. 11. It is unclean-This land is as corrupt as any of the rest of the heathen nations.

Verse 11. Have filled it from one end to another] The abominations have been like a sweeping mighty torrent, that has increased till it filled the whole land, and carried every thing before it.

Verses 11, 12. Is an unclean land with the filthiness of the people of the lands — Or, of these lands, which are round about it. This expresses the cause or matter of this uncleanness: the land was not unclean of itself, but only polluted by the filthiness of its inhabitants. Give not your daughters unto their sons, &c., that ye may be strong — Although you may fancy making leagues and marriages with them is the only way to establish you, yet, I assure you, it will weaken and ruin you, and the contrary course will make you strong.

11. Commanded by thy servants the prophets — Especially by Moses, the great prophet (Deuteronomy 18:15) and lawgiver. Comp. with this and the next verse Exodus 23:32; 34:12-16; Deuteronomy 7:1-3.

V. 12. Strong-Although you may fancy making leagues and marriages with them, as the only way to establish you, yet I assure you, it will weaken and ruin you, and the contrary course will make you strong.

Verses 11, 12. Is an unclean land with the filthiness of the people of the lands — Or, of these lands, which are round about it. This expresses the cause or matter of this uncleanness: the land was not unclean of itself, but only polluted by the filthiness of its inhabitants. Give not your daughters unto their sons, &c., that ye may be strong — Although you may fancy making leagues and marriages with them is the only way to establish you, yet, I assure you, it will weaken and ruin you, and the contrary course will make you strong.

12. Nor seek their peace or their wealth — Quoted from Deuteronomy xxiii, 6. The sense is, thou shalt not make it an object of care to promote the welfare or prosperity of the heathen.

Verse 13. Hast punished us less than our iniquities] Great, numerous, and oppressive as our calamities have been, yet merely as temporal punishments, they have been much less than our provocations have deserved.

Verses 13, 14. After all that is come upon us for our evil deeds — After all our sore sufferings for our sins. Seeing thou hast punished us less than our iniquities deserve — After all thy favours shown us in the mitigation of thy judgments. And hast given us such deliverance as this — So full, so sudden, so unexpected and amazing, not only to our enemies, but also to ourselves. Should we again break thy commandments, &c. — Was this a fit and just requital of all thy kindnesses? Was this thy end and design in these actions? Wilt thou take this well at our hands? That there should be no remnant nor escaping — Can we reasonably expect any thing from thee less than utter ruin?

EZRA’S GRIEF AND PRAYER, 3-15.

3. I rent my garment and my mantle — Both the inner and the outer clothing. This was a sign of most excessive grief. Job rent only his mantle, 1:20. Compare Joshua 7:6. Plucked off the hair — Another sign of anguish and sorrow. Job shaved his head in his agony of grief. Astonished — Ezra sat down, amazed at the extent and fearfulness of his people’s sin.

Verses 13, 14. After all that is come upon us for our evil deeds — After all our sore sufferings for our sins. Seeing thou hast punished us less than our iniquities deserve — After all thy favours shown us in the mitigation of thy judgments. And hast given us such deliverance as this — So full, so sudden, so unexpected and amazing, not only to our enemies, but also to ourselves. Should we again break thy commandments, &c. — Was this a fit and just requital of all thy kindnesses? Was this thy end and design in these actions? Wilt thou take this well at our hands? That there should be no remnant nor escaping — Can we reasonably expect any thing from thee less than utter ruin?

14. Wouldest not thou be angry — The question is the strongest possible confession that they merited the Divine anger.

V. 15. We are-We are here in thy presence, and so are all our sins; we are arraigning ourselves before thy tribunal, acknowledging thee to be just, if thou destroy us. Before thee-In judgment, as that word is often used, we must needs fall and perish at thy presence.

Verse 15. Thou art righteous] Thou art merciful; this is one of the many meanings of the word qdx tsedek; and to this meaning St. Paul refers, when he says, God declares his righteousness for the remission of sins that are past, Romans 3:25. See the note there. We remain yet escaped] Because of this righteousness or mercy. In our trespasses] We have no righteousness; we are clothed and covered with our trespasses.

We cannot stand before thee because of this.] The parallel place, as noted in the margin, is Psalm 130:3: If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? Every man must stand before the judgment-seat of Christ: but who shall stand there with joy? No man against whom the Lord marks iniquities. There is a reference here to the temple service: the priests and Levites stood and ministered before the Lord, but they were not permitted to do so unless pure from all legal pollution; so no man shall stand before the judgment-seat of Christ who is not washed and made white in the blood of the Lamb. Reader, how dost thou expect to stand there?

EZRA

Verse 15. O Lord, thou art righteous — A just and holy God, who hatest, and wilt infallibly punish, sin and sinners. Or, thou art merciful, for the Hebrew word here rendered righteous, often signifies merciful. Notwithstanding all our sins, thou hast not utterly destroyed us, but left us a remnant; for we remain yet escaped — Not entirely destroyed, not punished as we deserved. Behold, we are before thee in our trespasses — We are here in thy presence, and so are all our sins; we are arraigning ourselves before thy tribunal, acknowledging thee to be just if thou destroy us. For we cannot stand before thee — In judgment, as that word is often used; we must needs fall and perish at thy presence.

15. In our trespasses — Thus he leaves the case with his God, who is eminently righteous. But he does not venture to ask pardon for Israel’s enormous trespasses. It will not do to pray for that until Israel ceases to do evil.