Now 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.
For 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.
And 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.
Then 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.
And 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,
And 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.
Since 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.
And 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.
For 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.
And now, O our God, what shall we say after this? for we have forsaken thy commandments,
Which 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.
Now 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.
And 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;
Should 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?
O 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.
Ezra 9 marks a pivotal moment in the post-exilic narrative, revealing a crisis that threatened the very foundation of the restored community. The initial joy of returning to the promised land was quickly overshadowed by the disheartening reality of the people's unfaithfulness. This chapter unveils Ezra's profound grief and repentance in response to the Israelites' transgression of intermarriage with the surrounding nations.
Bad News Travels Fast (Ezra 9:1-2)
The chapter opens with a sobering report delivered to Ezra: the returned exiles, including leaders and officials, had not separated themselves from the surrounding peoples and their detestable practices (Ezra 9:1). This was not merely a social issue; it was a direct violation of God's command and a betrayal of their covenant relationship with Him. The most alarming aspect was the intermarriage between Israelite men and non-Israelite women, resulting in the "holy seed" being mixed with foreign elements (Ezra 9:2). This transgression was particularly egregious because the leaders and officials, who should have been setting an example of obedience, were the primary offenders.
This act of disobedience echoed the sins of their ancestors, demonstrating a failure to learn from the past. God had explicitly forbidden intermarriage with the nations surrounding them (Deuteronomy 7:1-3), warning that such unions would lead them astray to worship other gods, provoking His anger and ultimately leading to their destruction (Deuteronomy 7:4). The Israelites were on a dangerous path, one that could lead them back into divine judgment.
Ezra's Grief and Identification (Ezra 9:3-4)
Upon hearing this devastating news, Ezra responded with dramatic expressions of grief and humiliation (Ezra 9:3). He tore his garment and cloak, pulled hair from his head and beard, and sat down appalled. His actions were a public display of sorrow and repentance on behalf of the entire community. Those who feared God and trembled at His word gathered around Ezra, sharing in his distress (Ezra 9:4).
Ezra's profound sorrow might seem perplexing to those who emphasize individualism. After all, he was not personally guilty of this sin. However, Ezra understood the corporate nature of God's people. He recognized that the sin of a few had consequences for the entire community. He grasped that he was part of a team. God calls His church a body composed of many parts but functioning as one unit (1 Corinthians 12:12-31). Our spiritual vitality and growth only come as we serve the Lord together.
A Prayer of Confession (Ezra 9:5-7)
As a godly leader, Ezra turned to the Lord in prayer, identifying himself with the sins of his people, even though he was personally innocent (Ezra 9:5). He knelt down, spread out his hands to the Lord – a posture of deep contrition and repentance – and confessed his shame and embarrassment to even look up to God (Ezra 9:5-6).
Ezra acknowledged that the Israelites' sin was not an isolated incident but a recurring pattern throughout their history, leading to God's discipline and judgment (Ezra 9:7). He lamented their persistent blindness and hard-heartedness in ignoring the lessons of the past.
A Glimmer of Hope: God's Grace (Ezra 9:8-9)
Despite the weight of their sin, Ezra found hope in God's grace (Ezra 9:8). He recognized that God had graciously preserved a remnant of His people and delivered them from exile, not so that they might live for themselves, but to rebuild His house (Ezra 9:8-9). This remnant was a testament to God's faithfulness and a reminder of His purpose for them.
No Excuse for Disobedience (Ezra 9:10-15)
Ezra emphasized that there was no excuse for their disobedience, especially in light of God's abundant grace. He acknowledged that they had broken God's clear commands, even quoting them back to God to demonstrate his understanding of the gravity of their offense (Ezra 9:11-12). He knew that God had been far more merciful to Israel than they deserved (Ezra 9:13) and would be completely justified in wiping them out (Ezra 9:14).
In a powerful display of humility, Ezra made no specific request of the Lord. Instead, he threw himself and his people upon God's mercy, acknowledging their guilt and unworthiness: "We are before you in our guilt... no one can stand in your presence because of this" (Ezra 9:15). Ezra's prayer is a model of confession, recognizing the severity of sin and the absolute dependence on God's grace.
Ezra 9 serves as a powerful reminder of the importance of faithfulness and obedience in our relationship with God. It highlights the corporate nature of sin and the need for leaders to set an example of righteousness. Ultimately, it points to the hope found in God's grace, which is always available to those who humbly confess their sins and turn to Him in repentance.
Now 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.
For 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.
And 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.
Then 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.
And 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,
And 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.
Since 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.
And 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.
For 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.
And now, O our God, what shall we say after this? for we have forsaken thy commandments,
Which 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.
Now 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.
And 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;
Should 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?
O 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.
Ezra 9 marks a pivotal moment in the post-exilic narrative, revealing a crisis that threatened the very foundation of the restored community. The initial joy of returning to the promised land was quickly overshadowed by the disheartening reality of the people's unfaithfulness. This chapter unveils Ezra's profound grief and repentance in response to the Israelites' transgression of intermarriage with the surrounding nations.
Bad News Travels Fast (Ezra 9:1-2)
The chapter opens with a sobering report delivered to Ezra: the returned exiles, including leaders and officials, had not separated themselves from the surrounding peoples and their detestable practices (Ezra 9:1). This was not merely a social issue; it was a direct violation of God's command and a betrayal of their covenant relationship with Him. The most alarming aspect was the intermarriage between Israelite men and non-Israelite women, resulting in the "holy seed" being mixed with foreign elements (Ezra 9:2). This transgression was particularly egregious because the leaders and officials, who should have been setting an example of obedience, were the primary offenders.
This act of disobedience echoed the sins of their ancestors, demonstrating a failure to learn from the past. God had explicitly forbidden intermarriage with the nations surrounding them (Deuteronomy 7:1-3), warning that such unions would lead them astray to worship other gods, provoking His anger and ultimately leading to their destruction (Deuteronomy 7:4). The Israelites were on a dangerous path, one that could lead them back into divine judgment.
Ezra's Grief and Identification (Ezra 9:3-4)
Upon hearing this devastating news, Ezra responded with dramatic expressions of grief and humiliation (Ezra 9:3). He tore his garment and cloak, pulled hair from his head and beard, and sat down appalled. His actions were a public display of sorrow and repentance on behalf of the entire community. Those who feared God and trembled at His word gathered around Ezra, sharing in his distress (Ezra 9:4).
Ezra's profound sorrow might seem perplexing to those who emphasize individualism. After all, he was not personally guilty of this sin. However, Ezra understood the corporate nature of God's people. He recognized that the sin of a few had consequences for the entire community. He grasped that he was part of a team. God calls His church a body composed of many parts but functioning as one unit (1 Corinthians 12:12-31). Our spiritual vitality and growth only come as we serve the Lord together.
A Prayer of Confession (Ezra 9:5-7)
As a godly leader, Ezra turned to the Lord in prayer, identifying himself with the sins of his people, even though he was personally innocent (Ezra 9:5). He knelt down, spread out his hands to the Lord – a posture of deep contrition and repentance – and confessed his shame and embarrassment to even look up to God (Ezra 9:5-6).
Ezra acknowledged that the Israelites' sin was not an isolated incident but a recurring pattern throughout their history, leading to God's discipline and judgment (Ezra 9:7). He lamented their persistent blindness and hard-heartedness in ignoring the lessons of the past.
A Glimmer of Hope: God's Grace (Ezra 9:8-9)
Despite the weight of their sin, Ezra found hope in God's grace (Ezra 9:8). He recognized that God had graciously preserved a remnant of His people and delivered them from exile, not so that they might live for themselves, but to rebuild His house (Ezra 9:8-9). This remnant was a testament to God's faithfulness and a reminder of His purpose for them.
No Excuse for Disobedience (Ezra 9:10-15)
Ezra emphasized that there was no excuse for their disobedience, especially in light of God's abundant grace. He acknowledged that they had broken God's clear commands, even quoting them back to God to demonstrate his understanding of the gravity of their offense (Ezra 9:11-12). He knew that God had been far more merciful to Israel than they deserved (Ezra 9:13) and would be completely justified in wiping them out (Ezra 9:14).
In a powerful display of humility, Ezra made no specific request of the Lord. Instead, he threw himself and his people upon God's mercy, acknowledging their guilt and unworthiness: "We are before you in our guilt... no one can stand in your presence because of this" (Ezra 9:15). Ezra's prayer is a model of confession, recognizing the severity of sin and the absolute dependence on God's grace.
Ezra 9 serves as a powerful reminder of the importance of faithfulness and obedience in our relationship with God. It highlights the corporate nature of sin and the need for leaders to set an example of righteousness. Ultimately, it points to the hope found in God's grace, which is always available to those who humbly confess their sins and turn to Him in repentance.