Ezra 9:10

KJV

And now, O our God, what shall we say after this? for we have forsaken thy commandments,

KJV (with Strong's)

And now, O our God {H430}, what shall we say {H559} after {H310} this? for we have forsaken {H5800} thy commandments {H4687},

Complete Jewish Bible

"But now, our God, what are we to say after this? For we have abandoned your mitzvot,

Berean Standard Bible

And now, our God, what can we say after this? For we have forsaken the commandments

American Standard Version

And now, O our God, what shall we say after this? for we have forsaken thy commandments,

Commentary

### SUMMARY
Ezra 9:10 captures the raw, agonizing confession of Ezra, the scribe and priest, as he confronts the profound spiritual compromise of the Israelites who had returned from Babylonian exile. This verse is a pivotal moment within Ezra's extended prayer of lament, expressing a deep sense of shame and helplessness before God due to the people's widespread intermarriage with pagan nations, a direct violation of divine law. It encapsulates the realization that after experiencing God's judgment and subsequent grace, the community had once again deliberately turned away from His commandments, leaving them with no words of defense or justification before a holy God.

### CONTEXT
* **Literary Context:** Ezra 9:10 is deeply embedded within Ezra's profound and passionate prayer of confession, which spans [Ezra 9:5-15](/ezra/9-5-15 "Ezra's Prayer of Confession for Israel's Sin"). The immediate preceding verses detail Ezra's overwhelming distress upon hearing that the returned exiles, including priests and Levites, had intermarried with the surrounding peoples, thereby defiling themselves and the "holy seed" (cf. [Ezra 9:1-2](/ezra/9-1-2 "Ezra 9:1-2 - Israel's Intermarriage with Foreigners")). His reaction is one of visceral grief and shock: he tears his garments, pulls hair from his head and beard, and sits utterly appalled until the evening sacrifice (cf. [Ezra 9:3-5](/ezra/9-3-5 "Ezra's Reaction to Israel's Sin")). This intense physical manifestation of sorrow and indignation underscores the gravity of the sin in Ezra's eyes, setting the emotional and spiritual stage for his desperate, unreserved cry to God. The prayer itself flows from this initial shock, moving through an admission of corporate guilt, a recounting of God's past judgments and present mercies, and culminates in a plea for divine intervention, demonstrating the inexcusable nature of their transgression.
* **Historical & Cultural Context:** The events of Ezra 9 unfold in post-exilic Jerusalem, likely around 458 BC, following the second wave of Jewish exiles returning from Babylon under Ezra's leadership. The historical backdrop is crucial: the people had been exiled precisely due to their persistent idolatry and covenant unfaithfulness, which frequently involved forming alliances and intermarrying with surrounding pagan nations (cf. [2 Kings 17:7-18](/2_kings/17-7-18 "Israel's Rebellion Leading to Exile")). God's law, particularly as articulated in the Torah, explicitly forbade such marital unions to prevent spiritual assimilation and the adoption of idolatrous practices (e.g., [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Prohibition of Covenants with Inhabitants of the Land"), [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")). The return from exile was a profound demonstration of God's sovereign grace and a "second chance" for Israel to live as a holy nation, distinct from the world. Therefore, the immediate and widespread return to this specific sin of intermarriage was not merely a social misstep but a direct, conscious rejection of the covenant terms and a betrayal of the very purpose for which they had been miraculously restored to their land.
* **Key Themes:** Ezra 9:10 powerfully contributes to several overarching themes evident throughout the book of Ezra and the broader biblical narrative. It starkly highlights the theme of **covenant faithfulness and unfaithfulness**, demonstrating Israel's recurring struggle to adhere to God's commands despite experiencing the severe consequences of disobedience. Ezra's profound anguish underscores the **gravity of sin**, particularly spiritual compromise, and its defiling effect on the community's identity and relationship with God. The rhetorical question, "what shall we say after this?", powerfully conveys the theme of **profound shame and helplessness** in the face of inexcusable sin, emphasizing that there are no valid defenses or justifications before a holy God. Furthermore, the prayer as a whole, initiated by Ezra's lament, points to the critical theme of **corporate responsibility and confession**, where the leader identifies deeply with the sins of the people and leads them in heartfelt repentance, a crucial step towards spiritual restoration and renewal. This aligns with the broader biblical emphasis on repentance as the pathway back to God, as seen in passages like [Psalm 51](/psalm/51 "Psalm 51 - A Psalm of Confession and Repentance and Plea for Restoration").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **God (Hebrew, _ʼĕlôhîym'_):** This plural noun (אֱלֹהִים, H430) is used here to refer to the supreme God, Yahweh. Its plural form can denote majesty or intensity, emphasizing the vastness and power of the divine being to whom Ezra appeals. The direct address "O our God" signifies an intimate yet weighty relationship, acknowledging Him as the covenant Lord of Israel, whose commands they have so grievously violated. The use of "our" highlights the collective ownership of this relationship and, by extension, the collective guilt for its breach.
* **Say (Hebrew, _ʼâmar'_):** The verb (אָמַר, H559) means "to say" or "to speak," but in this context, within the rhetorical question "what shall we say?", it carries the weight of offering a defense, an excuse, or a justification. Ezra's use of this word implies that there are no words left to utter in their defense. Their actions are so clearly contrary to God's will and so obviously a repetition of past failures that any attempt at explanation or mitigation would be futile and insulting to God's holiness.
* **Forsaken (Hebrew, _ʻâzab'_):** This primitive root (עָזַב, H5800) means "to loosen," "to relinquish," "to permit," or "to abandon." It implies a deliberate and conscious act of turning away from something or someone previously held or committed to. In this context, it signifies more than a passive forgetting or accidental oversight; it points to a willful disregard, a conscious detachment, and an abandonment of God's clear instructions. The people had not merely strayed but had actively chosen to sever themselves from the divine precepts that defined their covenant relationship, echoing the charge in [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel Forsakes God, Digs Broken Cisterns").
* **Commandments (Hebrew, _mitsvâh'_):** The plural noun (מִצְוָה, H4687) refers to God's divine precepts, statutes, and laws, particularly those given through Moses in the Torah. These were not arbitrary rules but the foundational expressions of God's character and His will for His covenant people, intended to guide them in holiness and distinctiveness from the surrounding nations. To "forsake" these commandments was to reject the very framework of their relationship with Yahweh and to undermine their identity as a holy nation set apart for Him.

#### Verse Breakdown
* **"And now, O our God, what shall we say after this?"**: This opening clause is a powerful rhetorical question, born out of deep despair and a profound sense of utter moral bankruptcy. The phrase "And now" marks a crucial transition, highlighting a moment of crisis and a desperate appeal. "O our God" is a direct, intimate address, yet it is laden with the heavy weight of their collective guilt and the profound awareness of God's holiness. The core of the question, "what shall we say after this?", conveys the complete lack of excuse or defense. "After this" refers to the entire history of God's dealings with Israel: their past disobedience leading to exile, God's subsequent grace in allowing their return, and now, their immediate relapse into the very sins that led to judgment. It implies that all avenues of justification are closed; there is nothing left to plead, argue, or even articulate in their defense.
* **"for we have forsaken thy commandments,"**: This second clause provides the direct, blunt, and unequivocal confession of guilt that answers the rhetorical question. The conjunction "for" (כִּי, _ki_) introduces the causal explanation, revealing the undeniable reason for their speechlessness. The use of "we" indicates a corporate confession, with Ezra identifying himself fully and profoundly with the sins of the people, even though he was not personally involved in the intermarriage. The active verb "forsaken" emphasizes the deliberate and willful nature of their transgression, a conscious turning away from God's explicit instructions. "Thy commandments" specifies the object of their abandonment – the divine laws that were the very basis of their covenant relationship and their call to holiness and distinctiveness.

#### Literary Devices
Ezra 9:10 powerfully employs several literary devices to convey its profound message of despair and confession. The most prominent is the **Rhetorical Question** ("And now, O our God, what shall we say after this?"). This question is not posed to elicit an answer but to emphasize the overwhelming and indefensible nature of the people's sin. It underscores the depth of their shame and the utter absence of any valid excuse before a holy God, highlighting their moral bankruptcy. Furthermore, the verse functions as a direct **Confession** and **Lament**, a genre common in biblical literature where individuals or communities express profound sorrow for sin and appeal to God's mercy. Ezra's direct address, "O our God," is an example of **Apostrophe**, a figure of speech where the speaker directly addresses someone or something (in this case, God) that is not physically present or cannot respond in a human sense, intensifying the emotional appeal and the personal nature of the plea. The stark contrast between God's clear "commandments" and the people's deliberate "forsaking" of them highlights the **Irony** of their situation: having just been miraculously restored by God's grace from exile, they immediately return to the very sins that led to their previous judgment, demonstrating a tragic lack of understanding or commitment.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 9:10 stands as a stark reminder of humanity's persistent inclination towards sin and the profound gravity of forsaking God's revealed will. Theologically, it underscores the absolute holiness and unwavering justice of God, against whom all sin is ultimately committed. The people's speechlessness before God reveals the inherent indefensibility of sin when measured against divine perfection. It highlights that true repentance begins with a humble, unequivocal admission of guilt, recognizing that no excuses can stand before the Creator. This verse also speaks to the enduring theme of God's covenant faithfulness, even when His people are unfaithful, as their return from exile was a testament to His mercy, yet their immediate relapse demonstrates the desperate need for ongoing spiritual vigilance and radical obedience. It is a testament to the fact that God's people, left to their own devices, will inevitably fall short.

* [Psalm 51:3-4](/psalm/51-3-4 "David's Confession of Sin Against God")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned and Fall Short")
* [1 John 1:9](/1_john/1-9 "1 John 1:9 - Confession and Forgiveness")

### REFLECTION AND APPLICATION
Ezra 9:10 serves as a powerful mirror for believers today, challenging us to examine the depth of our own obedience and the sincerity of our confession. Like ancient Israel, we too have received immense grace—not merely restoration from physical exile, but spiritual redemption through Christ. Yet, how often do we, consciously or unconsciously, "forsake" God's commandments in our lives, in our relationships, or in our engagement with the world? This verse calls us to a profound humility, acknowledging that when we compromise with worldly values, neglect clear biblical teachings, or rationalize our disobedience, we too are left without excuse before our holy God. True spiritual health, both individually and corporately, requires a willingness to confront sin directly, to feel its weight, and to confess it without reservation, trusting in God's mercy rather than our own feeble justifications. It compels us to ask if our lives truly reflect a deep love for God's law and a commitment to His ways, or if there is a subtle abandonment of His precepts for the sake of convenience or worldly acceptance.

#### Questions for Reflection
* **In what areas of my life, or our church community, might we be subtly or overtly "forsaking" God's clear commandments today?**
* **What does Ezra's profound anguish teach me about the appropriate response to sin, both personal and corporate, in the face of God's holiness?**
* **How does the rhetorical question, "what shall we say after this?", challenge my own tendency to make excuses or rationalize my failures and shortcomings?**
* **What practical steps can I take to cultivate a deeper love for and more consistent obedience to God's Word, thereby preventing spiritual compromise in my daily walk?**

### FAQ
**Why was intermarriage such a serious sin for the Israelites?**

Answer: Intermarriage was a serious sin because it directly violated God's explicit commands given in the Torah (e.g., [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Prohibition of Covenants with Inhabitants of the Land"), [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")). The primary concern was not racial purity but spiritual purity and the preservation of Israel's distinct identity as God's holy people. Intermarriage with pagan nations inevitably led to spiritual syncretism, idolatry, and the abandonment of the covenant with Yahweh, as the foreign spouses would often introduce their gods and religious practices, corrupting the faith of the Israelites and their children. This was precisely the pattern that had led to their previous exile, making its recurrence particularly grievous after God's gracious restoration.

**What is the significance of Ezra's personal anguish and corporate confession?**

Answer: Ezra's personal anguish (tearing clothes, pulling hair, sitting appalled) demonstrates the profound spiritual sensitivity of a godly leader who understands the gravity of sin against a holy God. His reaction was not merely emotional but a prophetic act, embodying the shame and grief the entire nation should feel. His subsequent corporate confession (using "we" throughout his prayer) is significant because it models true identification with the sins of the community. He doesn't distance himself but stands in solidarity, leading the people in repentance. This highlights the biblical principle of corporate responsibility and the vital role of leadership in calling a community to accountability before God, as seen in other intercessory prayers like that of [Daniel 9](/daniel/9 "Daniel's Prayer of Confession and Intercession").

### CHRIST-CENTERED FULFILLMENT
Ezra 9:10, with its raw confession of having "forsaken thy commandments," powerfully foreshadows the ultimate human dilemma and the divine solution found in Christ. Israel's repeated failure to keep God's law, even after experiencing His gracious restoration, underscores humanity's inherent inability to achieve righteousness through obedience to the law (cf. [Romans 3:20](/romans/3-20 "Romans 3:20 - By the Law No One Is Justified")). The speechlessness of Ezra before God, acknowledging no defense, points to the universal human condition before a holy God, where all have sinned and fall short of His glory (cf. [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). Yet, the New Covenant, inaugurated by Jesus Christ, provides the definitive answer to this dilemma. Christ perfectly fulfilled the commandments that Israel continually forsook, living a life of impeccable obedience (cf. [Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). More profoundly, He became the ultimate sacrifice for our forsaking of God's law, bearing the penalty for our sins on the cross (cf. [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Through faith in Him, we are not left speechless in our guilt but are clothed in His righteousness (cf. [Philippians 3:9](/philippians/3-9 "Philippians 3:9 - Righteousness Through Faith in Christ")) and empowered by the indwelling Holy Spirit to genuinely desire and obey God's commandments, writing them on our hearts (cf. [Hebrews 8:10](/hebrews/8-10 "Hebrews 8:10 - The New Covenant Written on Hearts")). Thus, Ezra's lament points to the desperate need for a Savior who would not only cover our past transgressions but also enable a new life of genuine faithfulness.

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

Genesis 44:16

And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we [are] my lord's servants, both we, and [he] also with whom the cup is found.

Daniel 9:4

¶ And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;

Daniel 9:16

O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people [are become] a reproach to all [that are] about us.

Lamentations 3:22

[It is of] the LORD'S mercies that we are not consumed, because his compassions fail not.

Romans 3:19

¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Joshua 7:8

O Lord, what shall I say, when Israel turneth their backs before their enemies!