Ezra9
New International Version
1After these things had been done, the leaders came to me and said, “The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighboring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites.
2They have taken some of their daughters as wives for themselves and their sons, and have mingled the holy race with the peoples around them. And the leaders and officials have led the way in this unfaithfulness.”
3When I heard this, I tore my tunic and cloak, pulled hair from my head and beard and sat down appalled.
4Then everyone who trembled at the words of the God of Israel gathered around me because of this unfaithfulness of the exiles. And I sat there appalled until the evening sacrifice.
5Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to the Lord my God
6and prayed: “I am too ashamed and disgraced, my God, to lift up my face to you, because our sins are higher than our heads and our guilt has reached to the heavens.
7From the days of our ancestors until now, our guilt has been great. Because of our sins, we and our kings and our priests have been subjected to the sword and captivity, to pillage and humiliation at the hand of foreign kings, as it is today.
8“But now, for a brief moment, the Lord our God has been gracious in leaving us a remnant and giving us a firm place in his sanctuary, and so our God gives light to our eyes and a little relief in our bondage.
9Though we are slaves, our God has not forsaken us in our bondage. He has shown us kindness in the sight of the kings of Persia: He has granted us new life to rebuild the house of our God and repair its ruins, and he has given us a wall of protection in Judah and Jerusalem.
10“But now, our God, what can we say after this? For we have forsaken the commands
11you gave through your servants the prophets when you said: ‘The land you are entering to possess is a land polluted by the corruption of its peoples. By their detestable practices they have filled it with their impurity from one end to the other.
12Therefore, do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time, that you may be strong and eat the good things of the land and leave it to your children as an everlasting inheritance.’
13“What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins deserved and have given us a remnant like this.
14Shall we then break your commands again and intermarry with the peoples who commit such detestable practices? Would you not be angry enough with us to destroy us, leaving us no remnant or survivor?
15Lord, the God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence.”
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