Ezra 9

1 Now when these things were completed, the sarim came to me, saying, HaAm Yisroel, and the Kohanim, and the Levi’im, have not separated themselves from the Am HaAretz, doing according to their abominations, even of the Kena’ani, the Chitti, the Perizzi, the Yevusi, the Ammoni, the Moavi, the Egyptians, and the Emori.

2 For they have taken of their banot for themselves, and for their banim, so that the zera hakodesh have mingled themselves with the Am HaAretz; yea, the yad of the sarim (princes) and officials hath been chief in this trespass.

3 And when I heard this thing, I made keriah of my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down appalled.

4 Then were assembled around me every one that trembled at the Divrei Elohei Yisroel, because of the transgression of those of the Golus; and I sat appalled until the minchat haerev.

5 And at the minchat haerev I arose up from my abasement, and having made the keriah of my garment and my mantle, I fell upon my knees, and spread out my hands unto Hashem Elohai,

6 And davened, O Elohai, I am ashamed and am disgraced to lift up my face to thee, Elohai, for avonoteinu are increased over our head, and ashmateinu (our guilt) is reached up unto Shomayim.

7 Since the days of Avoteinu have we been in a great trespass unto this day; and for avonoteinu have we, our melachim, and our Kohanim, been delivered into the hand of the melachim of the lands, to the cherev, to captivity, and to spoil, and to humiliation of face, as it is this day.

8 And now for a little space grace hath been shown from Hashem Eloheinu, to leave us to escape a she’ar (remnant), and to give us a peg in his Makom Kodesh, that Eloheinu may lighten our eyes, and give us a little reviving in our bondage.

9 For we were avadim; yet Eloheinu hath not forsaken us in our bondage, but hath extended chesed unto us in the sight of the Melachim of Paras (Persia), to give us a reviving, to set up the Beis Eloheinu, and to repair the ruins thereof, and to give us a wall in Yehudah and in Yerushalayim.

10 And now, O Eloheinu, what shall we say after this? For we have forsaken Thy mitzvot,

11 Which Thou hast commanded by Thy avadim the nevi’im, saying, HaAretz, unto which ye go to possess it, is an eretz niddah (unclean land) with the filthiness of the Am HaAretz, with their abominations, which have filled it from one end to another with their tum’a.

12 Now therefore give not your banot unto their banim, neither take their banot unto your banim, nor further their shalom or their prosperity ad olam, that ye may be strong, and eat the good of the land and leave it for your banim ad olam.

13 And after all that is come upon us for our evil deeds, and for our great guilt, seeing that Thou Eloheinu hast punished us less than avoneinu deserve, and hast given us such deliverance as this,

14 Should we again break Thy mitzvot, and join in affinity with the people of these to’evot (abominations)? Wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no she’erit (remnant) nor escaping?

15 Hashem Elohei Yisroel, Thou art tzaddik; for we remain yet escaped, as it is this day; hineni, we are before Thee in our guilt, though we cannot stand before Thee because of it.

Ezra 9 Commentary

Chapter 9

Ezra mourns for the Jews' conduct. (1-4) Ezra's confession of sins. (5-15)

Verses 1-4 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, ( Deuteronomy 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.

Verses 5-15 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.

Chapter Summary

INTRODUCTION TO EZRA 9

Ezra being informed, by some of the princes who complained unto him, of the marriages of many of the Israelites with the people of the land, the Canaanites and others, was greatly grieved and distressed, Ezr 9:1-5, upon which he made a confession of their sins to God, with great shame, sorrow, and contrition, and deprecated the evils which they deserved, Ezr 9:6-15.