Ezra9
American Standard Version · Public Domain
1Now when these things were done, the princes drew near unto me, saying, The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
2For they have taken of their daughters for themselves and for their sons, so that the holy seed have mingled themselves with the peoples of the lands: yea, the hand of the princes and rulers hath been chief in this trespass.
3And when I heard this thing, I rent my garment and my robe, and plucked off the hair of my head and of my beard, and sat down confounded.
4Then were assembled unto me every one that trembled at the words of the God of Israel, because of the trespass of them of the captivity; and I sat confounded until the evening oblation.
5And at the evening oblation I arose up from my humiliation, even with my garment and my robe rent; and I fell upon my knees, and spread out my hands unto Jehovah my God;
6and I said, 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 guiltiness is grown up unto the heavens.
7Since the days of our fathers we have been exceeding guilty unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to plunder, and to confusion of face, as it is this day.
8And now for a little moment grace hath been showed from Jehovah 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.
9For we are bondmen; yet our God hath not forsaken us in our bondage, but hath extended lovingkindness 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 ruins thereof, and to give us a wall in Judah and in Jerusalem.
10And now, O our God, what shall we say after this? for we have forsaken thy commandments,
11which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land through the uncleanness of the peoples of the lands, through their abominations, which have filled it from one end to another with their filthiness:
12now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their prosperity for ever; that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.
13And after all that is come upon us for our evil deeds, and for our great guilt, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such a remnant,
14shall we again break thy commandments, and join in affinity with the peoples that do these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant, nor any to escape?
15O Jehovah, the God of Israel, thou art righteous; for we are left a remnant that is escaped, as it is this day: behold, we are before thee in our guiltiness; for none can stand before thee because of this.
Study Guide
Public-domain commentary and original-language notes for Ezra 9.
Chapter Summary
In this chapter: Ezra mourns for the Jews' conduct. (1–4). Ezra's confession of sins. (5–15).
vv1-4
Many corruptions lurk out of the view of the most careful rulers. Some of the people disobeyed the express command of God, which forbade all marriages with the heathen, De 7. Disbelief of God's all-sufficiency, is at the bottom of the sorry shifts we make to help ourselves. They exposed themselves and their children to the peril of idolatry, that had ruined their church and nation. Carnal professors may make light of such connexions, and try to explain away the exhortations to be separate; but those who are best acquainted with the word of God, will treat the subject in another manner. They must forebode the worst from such unions. The evils excused, and even pleaded for; by many professors, astonish and cause regret in the true believer. All who profess to be God's people, ought to strengthen those that appear and act against vice and profaneness.
vv5-15
The sacrifice, especially the evening sacrifice, was a type of the blessed Lamb of God, who in the evening of the world, was to take away sin by the sacrifice of himself. Ezra's address is a penitent confession of sin, the sin of his people. But let this be the comfort of true penitents, that though their sins reach to the heavens, God's mercy is in the heavens. Ezra, speaking of sin, speaks as one much ashamed. Holy shame is as necessary in true repentance as holy sorrow. Ezra speaks as much amazed. The discoveries of guilt cause amazement; the more we think of sin, the worse it looks. Say, God be merciful to me sinner. Ezra speaks as one much afraid. There is not a surer or saddler presage of ruin, than turning to sin, after great judgments, and great deliverances. Every one in the church of God, has to wonder that he has not wearied out the Lord's patience, and brought destruction upon himself. What then must be the case of the ungodly? But though the true penitent has nothing to plead in his own behalf, the heavenly Advocate pleads most powerfully for him.
Key Words
אֵלֶּה: these or those
כָּלָה: to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)
שַׂר: a head person (of any rank or class)
נָגַשׁ: to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causatively, to present; figuratively, to adduce an argument; by reversal, to stand back
אָמַר: to say (used with great latitude)
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
כֹּהֵן: literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
לֵוִיִּי: a Levite or descendant of Levi
אֲחַסְבַּי: Achasbai, an Israelite
Cross References
Ezra 9Direct Mosaic prohibition of intermarriage with Canaanite nations, which Israel flagrantly violated here.
Supported by Matthew Henry, Matthew Poole, JFB
Associates the timing of Ezra's prayer with the evening sacrifice as a standard hour of prayer.
Supported by Matthew Poole
Describes those who, like Ezra's companions, 'trembled at the words' of God.
Supported by Matthew Poole
Verbal echo of iniquities increasing 'over our head' like overwhelming deep waters.
Supported by Matthew Poole
The specific phrase 'never seek their peace nor their wealth' directly quotes this law.
Supported by Matthew Poole
Torah warning that taking foreign daughters leads to spiritual whoredom and syncretism.
Supported by Matthew Poole
The immediate historical sequel, where those who trembled at God's commandment assemble to act.
Supported by JFB
Close thematic parallel of corporate exile confession, acknowledging shame and national betrayal.
Supported by Matthew Poole
Parallel description of post-exilic Jews acknowledging they are still 'bondmen' under foreign kings.
Supported by Matthew Poole
The foundational Pentateuchal warning against covenant-breaking marriages with local idolatrous nations.
Supported by Matthew Poole, JFB
Self-referential link outlining the specific Canaanite and heathen nations whose abominations defiled the land.
Supported by JFB
Contrast to law against rounding corners of beard; Ezra plucked hair in grief, not ritual mutilation.
Supported by Matthew Poole
Another instance of intense confession and prayer aligned precisely with the evening oblation.
Supported by Matthew Poole
Echoes Ezra's exact confession that God is righteous while the people are guilty.
Supported by Matthew Poole