Ezra9
World English Bible · Public Domain
1Now when these things were done, the princes came near to me, saying, “The people of Israel, the priests, and the Levites have not separated themselves from the peoples of the lands, following their abominations, even those 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 offspring have mixed themselves with the peoples of the lands. Yes, the hand of the princes and rulers has been chief in this trespass.”
3When I heard this thing, I tore my garment and my robe, and pulled the hair out of my head and of my beard, and sat down confounded.
4Then everyone who trembled at the words of the God of Israel were assembled to me because of the trespass of the exiles; and I sat confounded until the evening offering.
5At the evening offering I rose up from my humiliation, even with my garment and my robe torn; and I fell on my knees, and spread out my hands to Yahweh my God;
6and I said, “My God, I am ashamed and blush to lift up my face to you, my God, for our iniquities have increased over our head, and our guiltiness has grown up to the heavens.
7Since the days of our fathers we have been exceedingly guilty to this day; and for our iniquities we, our kings, and our priests have been delivered into the hand of the kings of the lands, to the sword, to captivity, to plunder, and to confusion of face, as it is this day.
8Now for a little moment grace has been shown from Yahweh our God, to leave us a remnant to escape, and to give us a stake in his holy place, that our God may lighten our eyes, and revive us a little in our bondage.
9For we are bondservants; yet our God has not forsaken us in our bondage, but has extended loving kindness to us in the sight of the kings of Persia, to revive us, to set up the house of our God, and to repair its ruins, and to give us a wall in Judah and in Jerusalem.
10“Now, our God, what shall we say after this? For we have forsaken your commandments,
11which you have commanded by your servants the prophets, saying, ‘The land to which you go to possess 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 don’t give your daughters to their sons. Don’t take their daughters to your sons, nor seek their peace or their prosperity forever, that you may be strong and eat the good of the land, and leave it for an inheritance to your children forever.’
13“After all that has come on us for our evil deeds and for our great guilt, since you, our God, have punished us less than our iniquities deserve, and have given us such a remnant,
14shall we again break your commandments, and join ourselves with the peoples that do these abominations? Wouldn’t you be angry with us until you had consumed us, so that there would be no remnant, nor any to escape?
15Yahweh, the God of Israel, you are righteous; for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guiltiness; for no one can stand before you 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