Ezra 9 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Ezra 9
The Princes Report Intermarriage
1Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people 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.
Jamieson-Fausset-Brown
CHAPTER 9
Ezr 9:1-4. Ezra Mourns for the Affinity of the People with Strangers.
1-2. Now when these things were done--The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of the office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction. One was particularly brought under his notice as being the source and origin of all others; namely, a serious abuse that was practised respecting the law of marriage.
the princes came to me, saying--The information they lodged with Ezra was to the effect that numbers of the people, in violation of the divine law (De 7:2, 3), had contracted marriages with Gentile women, and that the guilt of the disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of the leading men in the country. This great irregularity would inevitably bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israelites and all other people. Ezra foresaw these dangerous consequences, but was overwhelmed with a sense of the difficulty of correcting the evil, when matrimonial alliances had been formed, families had been reared, affections engaged, and important interests established.
CHAPTER 9
Ezr 9:1-4. Ezra Mourns for the Affinity of the People with Strangers.
1-2. Now when these things were done--The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of the office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction. One was particularly brought under his notice as being the source and origin of all others; namely, a serious abuse that was practised respecting the law of marriage.
the princes came to me, saying--The information they lodged with Ezra was to the effect that numbers of the people, in violation of the divine law (De 7:2, 3), had contracted marriages with Gentile women, and that the guilt of the disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of the leading men in the country. This great irregularity would inevitably bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israelites and all other people. Ezra foresaw these dangerous consequences, but was overwhelmed with a sense of the difficulty of correcting the evil, when matrimonial alliances had been formed, families had been reared, affections engaged, and important interests established.
The Pulpit Commentary
COMPLAINT OF THE PRINCES TO EZRA (Ezr_9:1, Ezr_9:2). It is remarkable that complaint on a matter of religious transgression should have come from the secular, and not from the ecclesiastical, authorities of the city. But there clearly appears about this time some remissness and connivance at evil, if not even participation in it, on the part of the chief ecclesiastics. On this particular occasion, actual sons and nephews of Jeshua the high priest were among those who had married idolatrous wives (Ezr_10:18), and afterwards, in Nehemiah's time, not only did the high priest's family indulge in similar alliances in Neh_13:4, Neh_13:28), but Eliashib actually assigned to one of the heathen, and one who was a bitter opponent of Nehemiah, a chamber in the temple itself (ibid. verses 5, 9). When the heads of the sacerdotal order were themselves implicated in the abuses prevalent, it was perhaps not unnatural, though highly reprehensible, that the inferior clergy should be silent and stand aloof. By God's good providence, however, it often happens that when things have come to this pass, and the priestly order is hopelessly corrupt, godly princes are raised up to take in hand religious reforms and carry them to a successful issue.
When these things were done. It must have been some considerable time afterwards. Ezra reached Jerusalem on the first day of the fifth month (Ezr_7:9), rested three days (Ezr_8:32), and on the fourth day of the same month made over the vessels to the temple authorities. It was not till the seventeenth day of the ninth month that, on Ezra's motion, the matter of the mixed marriages was taken in hand (Ezr_10:8, Ezr_10:9). Yet we cannot suppose that action was long delayed after the matter came to Ezra's knowledge. The princes. The civil heads of the community, whom Ezra found at the head of affairs on his arrival, and whose authority he did not wholly supersede (see Ezr_10:14, Ezr_10:16). The people of the lands. The idolatrous nations inhabiting the districts adjoining Palestine: Egyptians and Amorites on the south; Moabites and Ammonites on the east; Canaanites probably towards the north and the north-west. Doing according to their abominations. Rather, "in respect of their abominations." The complaint was not so much that the Jews had as yet actually adopted idolatrous functions, as that they did not keep themselves wholly aloof from them. The foreign wives would introduce idolatrous rites into their very houses.
COMPLAINT OF THE PRINCES TO EZRA (Ezr_9:1, Ezr_9:2). It is remarkable that complaint on a matter of religious transgression should have come from the secular, and not from the ecclesiastical, authorities of the city. But there clearly appears about this time some remissness and connivance at evil, if not even participation in it, on the part of the chief ecclesiastics. On this particular occasion, actual sons and nephews of Jeshua the high priest were among those who had married idolatrous wives (Ezr_10:18), and afterwards, in Nehemiah's time, not only did the high priest's family indulge in similar alliances in Neh_13:4, Neh_13:28), but Eliashib actually assigned to one of the heathen, and one who was a bitter opponent of Nehemiah, a chamber in the temple itself (ibid. verses 5, 9). When the heads of the sacerdotal order were themselves implicated in the abuses prevalent, it was perhaps not unnatural, though highly reprehensible, that the inferior clergy should be silent and stand aloof. By God's good providence, however, it often happens that when things have come to this pass, and the priestly order is hopelessly corrupt, godly princes are raised up to take in hand religious reforms and carry them to a successful issue.
When these things were done. It must have been some considerable time afterwards. Ezra reached Jerusalem on the first day of the fifth month (Ezr_7:9), rested three days (Ezr_8:32), and on the fourth day of the same month made over the vessels to the temple authorities. It was not till the seventeenth day of the ninth month that, on Ezra's motion, the matter of the mixed marriages was taken in hand (Ezr_10:8, Ezr_10:9). Yet we cannot suppose that action was long delayed after the matter came to Ezra's knowledge. The princes. The civil heads of the community, whom Ezra found at the head of affairs on his arrival, and whose authority he did not wholly supersede (see Ezr_10:14, Ezr_10:16). The people of the lands. The idolatrous nations inhabiting the districts adjoining Palestine: Egyptians and Amorites on the south; Moabites and Ammonites on the east; Canaanites probably towards the north and the north-west. Doing according to their abominations. Rather, "in respect of their abominations." The complaint was not so much that the Jews had as yet actually adopted idolatrous functions, as that they did not keep themselves wholly aloof from them. The foreign wives would introduce idolatrous rites into their very houses.
2For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.
The Pulpit Commentary
The holy seed. Compare Isa_6:13. The "seed of Israel," however much it polluted itself by transgressions, was still "holy" by profession, by call, by obligation, by prophetic announcement. They were "a kingdom of priests, a holy nation" (Exo_19:6); bound to be "separated from all the people that were on the face of the earth" (Exo_33:16), and to keep themselves a "peculiar people." When they mingled themselves with the people of the lands, they not only broke a positive command (Deu_7:3), but did their best to frustrate God's entire purpose in respect of them, and to render all that he had done for them of no effect. The hand of the princes and rulers hath been chief in the trespass. "Princes and rulers" are here opposed to people of the middle and lower ranks. The upper classes, whether clerical or lay, had been the chief offenders (see Ezr_10:18); and compare the similar defection of Jews of the upper classes in Nehemiah's time (Neh_6:17, Neh_6:18; Neh_13:4, Neh_13:28).
The holy seed. Compare Isa_6:13. The "seed of Israel," however much it polluted itself by transgressions, was still "holy" by profession, by call, by obligation, by prophetic announcement. They were "a kingdom of priests, a holy nation" (Exo_19:6); bound to be "separated from all the people that were on the face of the earth" (Exo_33:16), and to keep themselves a "peculiar people." When they mingled themselves with the people of the lands, they not only broke a positive command (Deu_7:3), but did their best to frustrate God's entire purpose in respect of them, and to render all that he had done for them of no effect. The hand of the princes and rulers hath been chief in the trespass. "Princes and rulers" are here opposed to people of the middle and lower ranks. The upper classes, whether clerical or lay, had been the chief offenders (see Ezr_10:18); and compare the similar defection of Jews of the upper classes in Nehemiah's time (Neh_6:17, Neh_6:18; Neh_13:4, Neh_13:28).
Ezra's Grief and Prayer
3And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
Jamieson-Fausset-Brown
3. when I heard this thing, I rent my garment and my mantle, &c.--the outer and inner garment, which was a token not only of great grief, but of dread at the same time of the divine wrath;
plucked off the hair of my head and of my beard--which was a still more significant sign of overpowering grief.
3. when I heard this thing, I rent my garment and my mantle, &c.--the outer and inner garment, which was a token not only of great grief, but of dread at the same time of the divine wrath;
plucked off the hair of my head and of my beard--which was a still more significant sign of overpowering grief.
The Pulpit Commentary
EZRA'S ASTONISHMENT AND HORROR (Ezr_9:3, Ezr_9:4). In Babylonia, whence Ezra had come, the inclination to intermarry with the heathen had not, it would seem, shown itself. Exiles in a foreign land naturally cling to each other under their adverse circumstances, and, moreover, being despised by those among whom they sojourn, are not readily accepted by them into social fellowship, much less into affinity and alliance. Thus the thing was to Ezra a new thing. His familiarity with the Law, and, perhaps we may add, his insight into the grounds upon which the Law upon this point was founded, caused him to view the matter as one of the gravest kind, and to feel shocked and horror-struck at what was told him respecting it. He showed his feelings with the usual openness and abandon of an Oriental: first rending both his outer and his inner garments, then tearing his hair and his beard, and finally" sitting down astonied," motionless and speechless, until the time of the evening sacrifice. Such a manifestation of horror and amazement was well calculated to impress and affect the sympathetic and ardent people over whom Providence had placed him.
I rent my garment and my mantle. Rending the clothes was always, and still is, one of the commonest Oriental modes of showing grief. Reuben rent his clothes when his brothers sold Joseph to the Midianites, and Jacob did the same when he believed that Joseph was dead (Gen_37:29, Gen_37:34). Job "rent his mantle" on learning the death of his sons and daughters (Job_1:20); and his friends "rent every one his mantle when they came to mourn with him and comfort him" (Job_2:11, Job_2:12). Rent clothes indicated that a messenger was a messenger of woe (1Sa_4:12; 2Sa_1:2), or that a man had heard something that had greatly shocked him, and of which he wished to express his horror (2Ki_18:37; Mat_26:65). Ezra's action is of this last kind, expressive of horror more than of grief, but perhaps in some degree of grief also. And plucked off the hair of my head and of my beard. These are somewhat unusual signs of grief among the Orientals, who were wont to shave the head in great mourning, but seldom tore the hair out by the roots. The practice is not elsewhere mentioned in Scripture, excepting in the apocryphal books (1 Esdras 8:71; 2 Esdras 1:8; Apoc. Est_4:2). And sat down astonied. Compare Dan_4:19; Dan_8:27, where the same verb is used in the same sense.
EZRA'S ASTONISHMENT AND HORROR (Ezr_9:3, Ezr_9:4). In Babylonia, whence Ezra had come, the inclination to intermarry with the heathen had not, it would seem, shown itself. Exiles in a foreign land naturally cling to each other under their adverse circumstances, and, moreover, being despised by those among whom they sojourn, are not readily accepted by them into social fellowship, much less into affinity and alliance. Thus the thing was to Ezra a new thing. His familiarity with the Law, and, perhaps we may add, his insight into the grounds upon which the Law upon this point was founded, caused him to view the matter as one of the gravest kind, and to feel shocked and horror-struck at what was told him respecting it. He showed his feelings with the usual openness and abandon of an Oriental: first rending both his outer and his inner garments, then tearing his hair and his beard, and finally" sitting down astonied," motionless and speechless, until the time of the evening sacrifice. Such a manifestation of horror and amazement was well calculated to impress and affect the sympathetic and ardent people over whom Providence had placed him.
I rent my garment and my mantle. Rending the clothes was always, and still is, one of the commonest Oriental modes of showing grief. Reuben rent his clothes when his brothers sold Joseph to the Midianites, and Jacob did the same when he believed that Joseph was dead (Gen_37:29, Gen_37:34). Job "rent his mantle" on learning the death of his sons and daughters (Job_1:20); and his friends "rent every one his mantle when they came to mourn with him and comfort him" (Job_2:11, Job_2:12). Rent clothes indicated that a messenger was a messenger of woe (1Sa_4:12; 2Sa_1:2), or that a man had heard something that had greatly shocked him, and of which he wished to express his horror (2Ki_18:37; Mat_26:65). Ezra's action is of this last kind, expressive of horror more than of grief, but perhaps in some degree of grief also. And plucked off the hair of my head and of my beard. These are somewhat unusual signs of grief among the Orientals, who were wont to shave the head in great mourning, but seldom tore the hair out by the roots. The practice is not elsewhere mentioned in Scripture, excepting in the apocryphal books (1 Esdras 8:71; 2 Esdras 1:8; Apoc. Est_4:2). And sat down astonied. Compare Dan_4:19; Dan_8:27, where the same verb is used in the same sense.
4Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
Jamieson-Fausset-Brown
4. Then were assembled unto me every one that trembled at the words of the God of Israel, &c.--All the pious people who reverenced God's word and dreaded its threatenings and judgments joined with Ezra in bewailing the public sin, and devising the means of redressing it.
I sat astonied until the evening sacrifice--The intelligence of so gross a violation of God's law by those who had been carried into captivity on account of their sins, and who, though restored, were yet unreformed, produced such a stunning effect on the mind of Ezra that he remained for a while incapable either of speech or of action. The hour of the evening sacrifice was the usual time of the people assembling; and at that season, having again rent his hair and garments, he made public prayer and confession of sin.
4. Then were assembled unto me every one that trembled at the words of the God of Israel, &c.--All the pious people who reverenced God's word and dreaded its threatenings and judgments joined with Ezra in bewailing the public sin, and devising the means of redressing it.
I sat astonied until the evening sacrifice--The intelligence of so gross a violation of God's law by those who had been carried into captivity on account of their sins, and who, though restored, were yet unreformed, produced such a stunning effect on the mind of Ezra that he remained for a while incapable either of speech or of action. The hour of the evening sacrifice was the usual time of the people assembling; and at that season, having again rent his hair and garments, he made public prayer and confession of sin.
The Pulpit Commentary
Then were assembled unto me. The open manifestation by Ezra of his grief and horror produced an immediate effect. A crowd assembled around him, attracted by the unusual sight—partly sympathizing, partly no doubt curious. Every one came that trembled at the words of the God of Israel; by which is meant not so much all God-fearing persons (see Isa_66:2) as all who were alarmed at the transgression of the commands of God (Ezr_10:3), and at the threats which the Law contained against transgressors (Deu_7:4). Because of the transgression of those that had been carried away. The transgression of "the children of the captivity" (Ezr_4:1)—of those who had been removed to Babylon and had returned under Zerubbabel. I sat astonied until the evening sacrifice. As morning is the time for business in the East, we may assume that the princes had waited upon Ezra tolerably early in the day—before noon, at any rate—to communicate their intelligence. The evening sacrifice took place at three in the afternoon. Ezra must, therefore, either from the intensity of his own feelings or with the view of impressing the people, have "sat astonied"—speechless and motionless—for several hours.
Then were assembled unto me. The open manifestation by Ezra of his grief and horror produced an immediate effect. A crowd assembled around him, attracted by the unusual sight—partly sympathizing, partly no doubt curious. Every one came that trembled at the words of the God of Israel; by which is meant not so much all God-fearing persons (see Isa_66:2) as all who were alarmed at the transgression of the commands of God (Ezr_10:3), and at the threats which the Law contained against transgressors (Deu_7:4). Because of the transgression of those that had been carried away. The transgression of "the children of the captivity" (Ezr_4:1)—of those who had been removed to Babylon and had returned under Zerubbabel. I sat astonied until the evening sacrifice. As morning is the time for business in the East, we may assume that the princes had waited upon Ezra tolerably early in the day—before noon, at any rate—to communicate their intelligence. The evening sacrifice took place at three in the afternoon. Ezra must, therefore, either from the intensity of his own feelings or with the view of impressing the people, have "sat astonied"—speechless and motionless—for several hours.
5And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,
Jamieson-Fausset-Brown
Ezr 9:5-15. Prays to God.
5-15. I fell upon my knees, and spread out my hands unto the Lord my God--The burden of his prayer, which was dictated by a deep sense of the emergency, was that he was overwhelmed at the flagrant enormity of this sin, and the bold impiety of continuing in it after having, as a people, so recently experienced the heavy marks of the divine displeasure. God had begun to show returning favor to Israel by the restoration of some. But this only aggravated their sin, that, so soon after their re-establishment in their native land, they openly violated the express and repeated precepts which commanded them to extirpate the Canaanites. Such conduct, he exclaimed, could issue only in drawing down some great punishment from offended Heaven and ensuring the destruction of the small remnant of us that is left, unless, by the help of divine grace, we repent and bring forth the fruits of repentance in an immediate and thorough reformation.
Ezr 9:5-15. Prays to God.
5-15. I fell upon my knees, and spread out my hands unto the Lord my God--The burden of his prayer, which was dictated by a deep sense of the emergency, was that he was overwhelmed at the flagrant enormity of this sin, and the bold impiety of continuing in it after having, as a people, so recently experienced the heavy marks of the divine displeasure. God had begun to show returning favor to Israel by the restoration of some. But this only aggravated their sin, that, so soon after their re-establishment in their native land, they openly violated the express and repeated precepts which commanded them to extirpate the Canaanites. Such conduct, he exclaimed, could issue only in drawing down some great punishment from offended Heaven and ensuring the destruction of the small remnant of us that is left, unless, by the help of divine grace, we repent and bring forth the fruits of repentance in an immediate and thorough reformation.
The Pulpit Commentary
EZRA'S CONFESSION AND PRAYER TO GOD (Ezr_9:5-15). The most remarkable feature of Ezra's confession is the thoroughness with which he identifies himself with his erring countrymen, blushes for their transgressions, and is ashamed for their misconduct. All their sins he appears to consider as his sins, all their disobedience as his disobedience, all their perils as his perils. Another striking feature is his sense of the exceeding sinfulness of the particular sin of the time (see verses 6, 7, 10). He views it as a "great trespass"—one that "is grown up into the heavens"—which is equivalent to a complete forsaking of God's commandments, and on account of Which he and his people "cannot stand before" God. This feeling seems based partly on the nature of the sin itself (verse 14), but also, and in an especial way, on a strong sense of the ingratitude shown by the people in turning from God so soon after he had forgiven their former sins against him, and allowed them to return from the captivity, rebuild the temple, and re-establish themselves as a nation. If after their deliverance they again fell away, the sin could not but be unpardonable; and the punishment to be expected was a final uprooting and destruction from which there could be no recovery (verses 13, 14).
At the evening sacrifice I arose up from my heaviness. The time of sacrifice was the fittest time for prayer, especially for a prayer in which acknowledgment of sin was to form a large part. Sacrifice symbolized expiation; and Ezra probably felt that his supplication would be helped by the expiatory rite which was being performed at the time. He rent his garment and his mantle a second time, as a renewed indication of sorrow, and with the view of impressing the people who "were assembled unto him" (verse 4) the more, and stirring them up to penitence. "Segnius irritant animum demissa per aures Quam quae sunt oculis subjecta fidelibus."
EZRA'S CONFESSION AND PRAYER TO GOD (Ezr_9:5-15). The most remarkable feature of Ezra's confession is the thoroughness with which he identifies himself with his erring countrymen, blushes for their transgressions, and is ashamed for their misconduct. All their sins he appears to consider as his sins, all their disobedience as his disobedience, all their perils as his perils. Another striking feature is his sense of the exceeding sinfulness of the particular sin of the time (see verses 6, 7, 10). He views it as a "great trespass"—one that "is grown up into the heavens"—which is equivalent to a complete forsaking of God's commandments, and on account of Which he and his people "cannot stand before" God. This feeling seems based partly on the nature of the sin itself (verse 14), but also, and in an especial way, on a strong sense of the ingratitude shown by the people in turning from God so soon after he had forgiven their former sins against him, and allowed them to return from the captivity, rebuild the temple, and re-establish themselves as a nation. If after their deliverance they again fell away, the sin could not but be unpardonable; and the punishment to be expected was a final uprooting and destruction from which there could be no recovery (verses 13, 14).
At the evening sacrifice I arose up from my heaviness. The time of sacrifice was the fittest time for prayer, especially for a prayer in which acknowledgment of sin was to form a large part. Sacrifice symbolized expiation; and Ezra probably felt that his supplication would be helped by the expiatory rite which was being performed at the time. He rent his garment and his mantle a second time, as a renewed indication of sorrow, and with the view of impressing the people who "were assembled unto him" (verse 4) the more, and stirring them up to penitence. "Segnius irritant animum demissa per aures Quam quae sunt oculis subjecta fidelibus."
6And 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 trespass is grown up unto the heavens.
The Pulpit Commentary
I am ashamed and blush. Jeremiah had complained that in his day those who "committed abominations were not at all ashamed, neither could they blush" (Jer_6:15; Jer_8:12). Ezra, with these words in his thoughts possibly, begins his confession with a protestation that he at any rate is not open to this reproach—he blushes and burns with shame for the sins of his people. Our iniquities are increased over our head. i.e. have kept on rising like a flood; "gone over our head" (Psa_38:4), and overwhelmed us. And our trespass is grown up unto the heavens. Has grown to such a height that it has attracted the notice of God, and made him angry with us.
I am ashamed and blush. Jeremiah had complained that in his day those who "committed abominations were not at all ashamed, neither could they blush" (Jer_6:15; Jer_8:12). Ezra, with these words in his thoughts possibly, begins his confession with a protestation that he at any rate is not open to this reproach—he blushes and burns with shame for the sins of his people. Our iniquities are increased over our head. i.e. have kept on rising like a flood; "gone over our head" (Psa_38:4), and overwhelmed us. And our trespass is grown up unto the heavens. Has grown to such a height that it has attracted the notice of God, and made him angry with us.
7Since the days of our fathers have we been in a great trespass 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 a spoil, and to confusion of face, as it is this day.
The Pulpit Commentary
Since the days of our fathers. The historical sketches in Nehemiah (Neh_9:6-35) and the Acts (Act_7:2-53) show that this phrase might be taken in a very wide sense, and be regarded as including the "fathers" of the nation who came out of Egypt; but perhaps Ezra has rather in his mind the series of idolatries belonging to the kingly period, and extending from Solomon to Zedekiah. We, our kings, and our priests, have been delivered into the hand of the kings of the lands. Menahem into the hand of Pul, Pekah of Tiglath-Pileser, Hoshea of Shalmaneser or Sargon, Manasseh of Esarhaddon, Josiah of Pharaoh-Necho, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, of Nebuchadnezzar. That the priests had their full share in the calamities of the captivity appears from 2Ki_25:18; Jer_52:24; Eze_1:1-3. And to confusion of face. i.e. To disgrace and shame (compare Psa_44:13-15).
Since the days of our fathers. The historical sketches in Nehemiah (Neh_9:6-35) and the Acts (Act_7:2-53) show that this phrase might be taken in a very wide sense, and be regarded as including the "fathers" of the nation who came out of Egypt; but perhaps Ezra has rather in his mind the series of idolatries belonging to the kingly period, and extending from Solomon to Zedekiah. We, our kings, and our priests, have been delivered into the hand of the kings of the lands. Menahem into the hand of Pul, Pekah of Tiglath-Pileser, Hoshea of Shalmaneser or Sargon, Manasseh of Esarhaddon, Josiah of Pharaoh-Necho, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, of Nebuchadnezzar. That the priests had their full share in the calamities of the captivity appears from 2Ki_25:18; Jer_52:24; Eze_1:1-3. And to confusion of face. i.e. To disgrace and shame (compare Psa_44:13-15).
8And now for a little space grace hath been shewed from the LORD 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.
The Pulpit Commentary
And now for a little space grace hath been showed. The "little space" must be understood relatively to the long enjoyment of Divine favour from Abraham to Zedekiah. It was a space of more than eighty years. A remnant to escape. The Hebrew has simply p'leythah, "a remnant," the "remnant" being that which had escaped the two dangers of destruction and absorption, and had returned from Babylon to Palestine. To give us a nail. "A nail" seems to mean here "a firm and sure abode," as our translators note in the margin.
And now for a little space grace hath been showed. The "little space" must be understood relatively to the long enjoyment of Divine favour from Abraham to Zedekiah. It was a space of more than eighty years. A remnant to escape. The Hebrew has simply p'leythah, "a remnant," the "remnant" being that which had escaped the two dangers of destruction and absorption, and had returned from Babylon to Palestine. To give us a nail. "A nail" seems to mean here "a firm and sure abode," as our translators note in the margin.
9For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy 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 desolations thereof, and to give us a wall in Judah and in Jerusalem.
The Pulpit Commentary
For we were bondsmen. Rather, "we are." The Jews had not recovered their independence. They continued to be the subjects of a despotic monarch, and were therefore 'abddim, "slaves." All the favour shown them by the kings of Persia had not changed this fact. To give us a wall. That is to say, "a shelter." The city wall still lay in ruins (see Neh_1:3; Neh_2:13, etc.).
For we were bondsmen. Rather, "we are." The Jews had not recovered their independence. They continued to be the subjects of a despotic monarch, and were therefore 'abddim, "slaves." All the favour shown them by the kings of Persia had not changed this fact. To give us a wall. That is to say, "a shelter." The city wall still lay in ruins (see Neh_1:3; Neh_2:13, etc.).
Ezra Confesses the People's Sin
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 with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.
The Pulpit Commentary
The land, unto which ye go to possess it, is an unclean land, etc. These exact words do not occur elsewhere; but the "unclean" and corrupt character of the Canaanitish nations is constantly proclaimed in the Law, and was the sole reason why their land was taken from them and given to the Israelites. On the special character of their "filthiness" and "abominations" see Deu_12:2, Deu_12:3; Le Deu_18:6 -27.
The land, unto which ye go to possess it, is an unclean land, etc. These exact words do not occur elsewhere; but the "unclean" and corrupt character of the Canaanitish nations is constantly proclaimed in the Law, and was the sole reason why their land was taken from them and given to the Israelites. On the special character of their "filthiness" and "abominations" see Deu_12:2, Deu_12:3; Le Deu_18:6 -27.
12Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth 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.
The Pulpit Commentary
Give not your daughters, etc. Here Deu_7:3 is plainly referred to, though not verbally quoted. This is the sole place in the Law where the double injunction is given, Exo_34:16 referring to the taking of wives only. Nor seek their peace or their wealth for ever. So Moses had enjoined with special reference to the Moabites and Ammonites (Deu_23:6). With regard to the other idolatrous nations, the exact command was "to make no covenant with them" (Exo_23:32; Exo_34:12), i.e. no terms of peace. Much the same was probably meant by both injunctions. That ye may be strong. See Deu_11:8. And eat the good of the land. These words are taken from Isa_1:19. And leave it for an inheritance, etc. No single passage seems to be referred to here, but the clause embodies the idea found in Deu_11:9; Pro_10:27; Eze_37:25, and elsewhere.
Ezr_9:13, Ezr_9:14
After all that is come upon us, etc. After the punishments that we have suffered, the loss of our independence, of our temple, and our city, the long and weary period of captivity and servitude in a foreign land, which should have bent our stubborn spirits to obedience; and after the mercy shown us in the fact that thou hast punished us less than our iniquities deserved, and given us a deliverance, or rather a residue, such as this, which should have stirred us up to gratitude and love, should we again break thy commandments, and fall away, what can we expect but final abandonment, complete and entire destruction? If neither severity nor kindness avail anything, what can God do more? must he not view our case as hopeless, and so make an end of us altogether? (Compare Isa_5:1-7; Luk_13:6-9).
Give not your daughters, etc. Here Deu_7:3 is plainly referred to, though not verbally quoted. This is the sole place in the Law where the double injunction is given, Exo_34:16 referring to the taking of wives only. Nor seek their peace or their wealth for ever. So Moses had enjoined with special reference to the Moabites and Ammonites (Deu_23:6). With regard to the other idolatrous nations, the exact command was "to make no covenant with them" (Exo_23:32; Exo_34:12), i.e. no terms of peace. Much the same was probably meant by both injunctions. That ye may be strong. See Deu_11:8. And eat the good of the land. These words are taken from Isa_1:19. And leave it for an inheritance, etc. No single passage seems to be referred to here, but the clause embodies the idea found in Deu_11:9; Pro_10:27; Eze_37:25, and elsewhere.
Ezr_9:13, Ezr_9:14
After all that is come upon us, etc. After the punishments that we have suffered, the loss of our independence, of our temple, and our city, the long and weary period of captivity and servitude in a foreign land, which should have bent our stubborn spirits to obedience; and after the mercy shown us in the fact that thou hast punished us less than our iniquities deserved, and given us a deliverance, or rather a residue, such as this, which should have stirred us up to gratitude and love, should we again break thy commandments, and fall away, what can we expect but final abandonment, complete and entire destruction? If neither severity nor kindness avail anything, what can God do more? must he not view our case as hopeless, and so make an end of us altogether? (Compare Isa_5:1-7; Luk_13:6-9).
13And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this;
14Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping?
15O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this.
The Pulpit Commentary
Thou art righteous: for we remain yet escaped. Righteousness, in its widest sense, includes mercy; and so the meaning here may be, "Thou art good and gracious; of which thy having spared us is a proof;" or tsaddik may have its more usual sense of "just," and Ezra may mean to say, "Thou art just, and therefore hast brought us to the low estate in which we are to-day, and made us a mere remnant." We are before thee in our trespasses. We are here, in thy presence; here, before thy holy place (Act_10:1); sinners, with all our sins upon us, confessing our guilt; for we cannot stand before thee—we cannot boldly stand up and face thee ("Who shall, stand in thy sight when Thou art angry? Psa_76:7), because of this our heinous transgression, for which there is no excuse.
Thou art righteous: for we remain yet escaped. Righteousness, in its widest sense, includes mercy; and so the meaning here may be, "Thou art good and gracious; of which thy having spared us is a proof;" or tsaddik may have its more usual sense of "just," and Ezra may mean to say, "Thou art just, and therefore hast brought us to the low estate in which we are to-day, and made us a mere remnant." We are before thee in our trespasses. We are here, in thy presence; here, before thy holy place (Act_10:1); sinners, with all our sins upon us, confessing our guilt; for we cannot stand before thee—we cannot boldly stand up and face thee ("Who shall, stand in thy sight when Thou art angry? Psa_76:7), because of this our heinous transgression, for which there is no excuse.
THE HOLY BIBLE
Ezra
Chapter 9
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT