Ezra 10:9

KJV

Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It [was] the ninth month, on the twentieth [day] of the month; and all the people sat in the street of the house of God, trembling because of [this] matter, and for the great rain.

KJV (with Strong's)

Then all the men {H582} of Judah {H3063} and Benjamin {H1144} gathered themselves together {H6908} unto Jerusalem {H3389} within three {H7969} days {H3117}. It was the ninth {H8671} month {H2320}, on the twentieth {H6242} day of the month {H2320}; and all the people {H5971} sat {H3427} in the street {H7339} of the house {H1004} of God {H430}, trembling {H7460} because of this matter {H1697}, and for the great rain {H1653}.

Complete Jewish Bible

All the men of Y'hudah and Binyamin assembled in Yerushalayim within the three days. It was the twentieth day of the ninth month. All the people sat in the open place in front of the house of God, trembling because of this matter and because of the heavy rain.

Berean Standard Bible

So within the three days, all the men of Judah and Benjamin assembled in Jerusalem, and on the twentieth day of the ninth month, all the people sat in the square at the house of God, trembling regarding this matter and because of the heavy rain.

American Standard Version

Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within the three days (it was the ninth month, on the twentieth day of the month); and all the people sat in the broad place before the house of God, trembling because of this matter, and for the great rain.

Commentary

### SUMMARY
Ezra 10:9 presents a powerful tableau of national repentance, depicting the immediate and solemn assembly of the men of Judah and Benjamin in Jerusalem. This pivotal gathering, convened within three days of Ezra's profound prayer of confession, occurred in the open square before the Temple during the cold, rainy ninth month. The verse vividly captures the deep spiritual distress and conviction of the people, evidenced by their collective "trembling" in the face of their widespread sin of intermarriage, a spiritual turmoil amplified by the physical discomfort of the "great rain," thereby setting the stage for a dramatic act of covenant renewal and purification.

### CONTEXT
* **Literary Context:** Ezra 10:9 serves as the crucial turning point following Ezra's agonizing prayer of confession and lament in [Ezra 9:5-15](/ezra/9-5-15 "Ezra 9:5-15 - Ezra's Prayer of Confession and Lament"), where he passionately intercedes for the people's egregious sin of intermarriage. This prayer, offered in profound humility before the Temple, catalyzes a corporate response from the community. The preceding chapters, particularly [Ezra 9](/ezra/9 "Ezra 9 - The Sin of Intermarriage and Ezra's Distress"), detail Ezra's shock and despair upon discovering that the returned exiles, including priests and Levites, had defiled themselves by marrying foreign women, a direct violation of God's explicit commands designed to preserve Israel's covenant purity. Verse 9 marks the transition from Ezra's individual distress and intercession to the people's collective conviction and willingness to act. It initiates the process of national purification and covenant renewal that unfolds throughout the remainder of [Ezra 10](/ezra/10 "Ezra 10 - Resolution of the Intermarriage Crisis"), demonstrating a profound shift from passive acknowledgment to active, corporate repentance.

* **Historical & Cultural Context:** This significant event transpired during the post-exilic period, around 458 BC, approximately 80 years after the first wave of exiles returned from Babylon under Zerubbabel. The community in Jerusalem was still fragile, striving to re-establish its identity and fidelity as God's covenant people in the land. The prohibition against intermarriage was not a mere social custom but a foundational theological imperative, deeply embedded in the Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage and Its Consequences")), intended to safeguard Israel's spiritual distinctiveness and prevent assimilation into pagan idolatry and practices. The gathering "in the street of the house of God" underscores the public and communal nature of the sin and the required repentance, occurring in a sacred public space that emphasized the national scope of the transgression. The mention of the "ninth month" (Kislev, corresponding to November-December) is crucial, as this was the height of the rainy season in Judah, making the assembly physically uncomfortable. This environmental detail may have amplified the sense of divine displeasure or the severity of the situation, suggesting that even the elements bore witness to their spiritual turmoil and the gravity of their sin.

* **Key Themes:** Ezra 10:9 powerfully articulates several critical themes pertinent to the post-exilic community and beyond. First, **Urgency and Obedience** are vividly portrayed by the swift gathering "within three days," highlighting the people's immediate and serious response to Ezra's profound conviction and their recognition of the gravity of their sin. This rapid assembly demonstrates a profound willingness to obey God's commands. Second, **Profound Conviction and Repentance** are central, underscored by the people's collective "trembling." This is not merely physical discomfort from the rain but a deep spiritual fear and awe in the presence of God, a genuine sorrow over their disobedience that serves as a necessary precursor to true repentance and a turning back to God, as seen in passages like [Psalm 51:17](/psalm/51-17 "Psalm 51:17 - A Broken and Contrite Heart"). Third, **Community Accountability** is paramount, as "all the men of Judah and Benjamin" gather, emphasizing that the sin of intermarriage was a collective failing requiring a communal effort for spiritual cleansing and restoration, reflecting the corporate nature of the covenant relationship with God (cf. [Joshua 7:1-12](/joshua/7-1-12 "Joshua 7:1-12 - Achan's Sin and Its Corporate Consequences")). Finally, the theme of **Divine Presence and Discomfort** is conveyed by the setting at the "house of God" and the "great rain," which can be interpreted as both a physical challenge and a symbolic reflection of the spiritual turmoil, creating an atmosphere conducive to humility and confession before a holy God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Trembling (Hebrew, _râʻad'_):** This verb (H7460) signifies a deep, inward shuddering or shaking, often associated with fear, awe, or anxiety in the presence of a powerful, overwhelming, or divine entity. It transcends mere physical shivering from the cold rain, denoting a profound spiritual apprehension and conviction regarding their sin. This "trembling" indicates a broken and contrite spirit, a holy dread that acknowledges God's holiness and the gravity of their disobedience, serving as a necessary precursor to genuine repentance and change.
* **House of God (Hebrew, _bayith_ H1004, _ʼĕlôhîym_ H430):** This phrase specifically refers to the Jerusalem Temple, the central place of worship and divine presence for the Israelites. The gathering "in the street of the house of God" indicates a public, solemn assembly convened in the most sacred of spaces, the avenue or area (H7339, _rᵉchôb_) directly in front of the Temple. This location reinforces the spiritual nature of the crisis and the need for God's intervention and forgiveness, underscoring that the sin was against God and the covenant, and therefore, repentance must occur in His immediate presence.
* **Great Rain (Hebrew, _geshem_ H1653, _gâdôl_):** The term "great rain" refers to heavy, abundant rainfall. In the context of the ninth month (Kislev), this was the typical rainy season in Judah. While physically uncomfortable, the "great rain" serves multiple functions. It might symbolize divine displeasure or the weight of their spiritual burden, mirroring the internal turmoil with external discomfort. It also adds to the solemnity and urgency of the occasion, perhaps even preventing distractions and focusing the people's minds on the serious "matter" (H1697, _dâbâr_) at hand, creating an atmosphere conducive to deep introspection and confession.

#### Verse Breakdown
* **"Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days."**: This opening clause highlights the immediate and comprehensive response to Ezra's public lament and the subsequent call to action initiated by Shecaniah (Ezra 10:2-4). The inclusion of "all the men of Judah and Benjamin" emphasizes the national, corporate nature of the sin and the collective commitment to address it, representing the entire post-exilic community. The swiftness of their assembly "within three days" underscores the urgency and seriousness with which the community perceived the matter, indicating a profound conviction and willingness to obey. Jerusalem, as the religious and political capital, was the natural and necessary place for such a national convocation.
* **"It [was] the ninth month, on the twentieth [day] of the month;"**: This precise dating (the 20th day of Kislev, roughly November/December) grounds the narrative in a specific historical moment, adding verisimilitude to the account. The ninth month was known for its cold, wet weather, a detail that becomes significant in the subsequent clause, setting the atmospheric conditions for the dramatic scene that follows and contributing to the overall sense of solemnity and gravity.
* **"and all the people sat in the street of the house of God, trembling because of [this] matter, and for the great rain."**: This final clause paints a vivid picture of the assembly. "All the people" reiterates the widespread participation, signifying a unified national response. To "sat in the street of the house of God" indicates a public gathering in the open area or plaza directly in front of the Temple, a sacred and prominent location, underscoring the spiritual nature of their assembly. The key emotional and spiritual state is "trembling," which signifies deep spiritual conviction and awe in the face of their sin. This trembling is attributed to two factors: "because of [this] matter" (the grave sin of intermarriage and its covenant implications) and "for the great rain." The physical discomfort of the heavy rain likely intensified their sense of vulnerability and solemnity, perhaps even being perceived as a divine sign or a mirror of their internal distress, creating an atmosphere ripe for repentance and confession before a holy God.

#### Literary Devices
Ezra 10:9 masterfully employs several literary devices to convey the gravity and emotional intensity of the scene. The repeated use of "all" in phrases like "all the men of Judah and Benjamin" and "all the people" functions as **Hyperbole**, emphasizing the widespread and unified nature of the assembly, suggesting a near-universal response to Ezra's call and the collective weight of the sin, even if not every single individual was literally present. **Imagery** is richly employed, painting a vivid sensory picture of the gathered multitude "sitting in the street of the house of God," exposed to the "great rain," and "trembling." This sensory detail allows the reader to viscerally experience the physical discomfort and the profound spiritual distress of the moment. The "great rain" itself functions as potent **Symbolism**, potentially representing divine displeasure, the cleansing power of repentance, or simply mirroring the internal turmoil, sorrow, and conviction of the people. The powerful **Juxtaposition** of the sacred location ("house of God") with the physical discomfort of the rain and the spiritual trembling creates a profound sense of **Pathos**, evoking empathy for the people's plight and highlighting the severe impact of their sin on their relationship with God and their covenant identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:9 profoundly underscores the theological truth that sin, particularly corporate sin, carries tangible and often uncomfortable consequences. The people's "trembling" and their endurance of the "great rain" in the sacred presence of God's house vividly illustrate the immense weight of their covenant transgression. The sin of intermarriage was not a minor social issue but a direct and egregious violation of God's commands, which were meticulously designed to preserve Israel's holiness and distinctiveness as a separated people, thereby preventing spiritual idolatry and assimilation into pagan practices. This solemn gathering signifies a crucial moment of national repentance, where the community collectively acknowledges its profound failure to uphold God's covenant and earnestly seeks to realign itself with His divine will. It powerfully highlights God's unwavering expectation of holiness from His people and His readiness to respond with grace to genuine, corporate contrition. The severity of their response reflects a deep understanding that their very identity, spiritual purity, and future as God's chosen nation were inextricably dependent upon their fidelity to Him.

* [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage and Its Consequences")
* [2 Corinthians 6:14-18](/2_corinthians/6-14-18 "2 Corinthians 6:14-18 - Do Not Be Unequally Yoked with Unbelievers")
* [James 4:8-10](/james/4-8-10 "James 4:8-10 - Draw Near to God and Humble Yourselves")

### REFLECTION AND APPLICATION
Ezra 10:9 offers timeless and profound lessons for believers today, both individually and corporately. The swift and decisive response of the people to Ezra's conviction highlights the critical importance of not delaying when confronted with sin, but rather addressing it with urgency and seriousness. Their "trembling" and willingness to endure significant physical discomfort in the "great rain" demonstrate that true repentance often involves deep emotional conviction, a profound sense of brokenness, and a readiness to embrace discomfort or sacrifice for the sake of spiritual purity and restoration. This passage challenges us to engage in a rigorous self-examination of our own lives and our faith communities for any areas of compromise that might dilute our spiritual identity or lead us away from God's explicit commands. Just as the Israelites were called to maintain distinctiveness from the surrounding pagan cultures, so too are believers called to be "in the world but not of the world," carefully avoiding entanglements that could compromise our exclusive devotion to Christ and His kingdom. The corporate nature of this repentance reminds us that sin, even when seemingly individual, often has repercussions for the entire body of Christ, and therefore, collective confession and decisive action are sometimes necessary for the health, vitality, and witness of the church. We are called to actively support and participate in communal efforts to uphold biblical standards, even when such commitment requires difficult decisions or personal sacrifice.

#### Questions for Reflection
* **What areas in my personal life or in our faith community might represent a form of "intermarriage" with the world, compromising our spiritual identity or devotion to God?**
* **How readily and sincerely do I respond to conviction of sin, whether it comes through personal reflection, the prompting of the Holy Spirit, or the counsel of godly leaders?**
* **What "trembling" or discomfort, whether spiritual or circumstantial, might God be allowing in my life or in our church to bring about deeper repentance and spiritual purification?**
* **In what tangible ways can I actively contribute to the corporate purity, accountability, and spiritual health of my local faith community?**

### FAQ
**Why was intermarriage considered such a grave sin in Ezra's time?**

Answer: Intermarriage was considered a grave sin primarily because it fundamentally threatened the spiritual purity and distinct identity of Israel as God's covenant people. The Mosaic Law explicitly forbade it (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage and Its Consequences")), not out of racial prejudice, but because foreign spouses inevitably brought their pagan gods and idolatrous practices into the Israelite community. This inevitably led to spiritual syncretism and apostasy, drawing the Israelites away from exclusive worship of Yahweh. After the Babylonian exile, the returned remnant was particularly vulnerable to such influences, having just suffered divine judgment for past idolatry. Maintaining a distinct, holy identity was crucial for their survival and their mission as a light to the nations. The sin of intermarriage directly undermined the covenant relationship and the very purpose of their existence as God's chosen people, jeopardizing their spiritual future.

**What is the significance of the "great rain" mentioned in the verse?**

Answer: The "great rain" (Hebrew: _geshem gadol_) serves multiple layers of significance in Ezra 10:9. Physically, it grounds the event in historical reality, indicating that the assembly took place during the cold, wet season (the ninth month, Kislev), which was typical for that time of year. Symbolically, it can be interpreted as mirroring the internal turmoil and distress of the people, a physical manifestation of their spiritual discomfort and the immense weight of their sin. Some commentators suggest it might even be a divine sign, a tangible expression of God's displeasure or a means of intensifying the solemnity and urgency of the occasion, preventing distractions. The discomfort it caused likely focused the people's minds on the gravity of the "matter" at hand, fostering an atmosphere conducive to genuine repentance and confession before God, demonstrating their earnestness even in adverse conditions.

**How does this corporate repentance in Ezra relate to individual faith and responsibility today?**

Answer: The corporate repentance in Ezra 10:9 highlights the profound interconnectedness of individual and communal faith. While salvation is ultimately personal, sin often has communal repercussions, and spiritual health is a shared responsibility within the body of Christ. The emphasis on "all" in the verse underscores that even if individuals felt their intermarriage was a private matter, its collective prevalence impacted the entire nation's covenant standing before God. For believers today, this means recognizing that our individual choices and spiritual disciplines contribute significantly to the overall spiritual atmosphere and purity of our families, churches, and even broader society. Just as the Israelites gathered to address a collective sin, the church is called to corporate repentance when it deviates from God's standards or compromises its witness. This involves individuals taking personal responsibility for their sins while also actively participating in and supporting communal efforts to uphold biblical truth, purity, and accountability. It serves as a powerful reminder that true spiritual revival often begins with individual conviction that blossoms into corporate transformation and renewed commitment to Christ.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:9, with its vivid depiction of a people trembling under the crushing weight of sin and enduring the physical discomfort of the "great rain" before the "house of God," powerfully foreshadows the ultimate and perfect solution to humanity's pervasive sin problem found exclusively in Jesus Christ. The Old Covenant, with its rigorous laws and sacrificial rituals, could effectively expose sin and demand repentance, but it could never provide a perfect, complete, and lasting cleansing. The "trembling" of the people before the Temple underscores their inherent inability to stand perfectly righteous or pure before a holy God on their own merits. This poignant scene of both physical and spiritual discomfort points directly to the profound and desperate need for a divine mediator who could truly bridge the infinite gap between a sinful humanity and a perfectly holy God. Jesus, as the true and ultimate [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), perfectly fulfills the Law's demands and offers the definitive, once-for-all sacrifice. His precious blood, shed on the cross, cleanses us from all unrighteousness, providing a purity and reconciliation that external rituals, physical discomfort, or the cleansing power of rain could never achieve (cf. [Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice and Its Efficacy")). Through Him, we are no longer left to tremble in fear and judgment, but are graciously invited to approach God's throne with boldness and confidence, having been made righteous and acceptable by His grace (cf. [Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace with Confidence")). The deep desire for spiritual purity and separation from the world's defilements, so powerfully evident in Ezra's time, finds its complete and perfect realization in Christ, who lovingly sanctifies and cleanses His church to be "holy and blameless" (cf. [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")). He is the true "house of God" (cf. [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus the Temple")), the living temple where genuine cleansing, reconciliation, and eternal restoration are found, not through physical discomfort or human effort, but through His perfect, sufficient, and eternal sacrifice.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 12:17

[Is it] not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness [is] great, which ye have done in the sight of the LORD, in asking you a king.

1 Samuel 12:18

So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.

Esther 2:16

So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which [is] the month Tebeth, in the seventh year of his reign.

Jeremiah 10:13

When he uttereth his voice, [there is] a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.

Jeremiah 10:10

But the LORD [is] the true God, he [is] the living God, and an everlasting king: at his wrath the earth shall tremble, and the nations shall not be able to abide his indignation.

Ezra 7:8

And he came to Jerusalem in the fifth month, which [was] in the seventh year of the king.

Ezra 7:9

For upon the first [day] of the first month began he to go up from Babylon, and on the first [day] of the fifth month came he to Jerusalem, according to the good hand of his God upon him.