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Commentary on Ezra 9 verses 5–15
What the meditations of Ezra's heart were, while for some hours he sat down astonished, we may guess by the words of his mouth when at length he spoke with his tongue; and a most pathetic address he here makes to Heaven upon this occasion. Observe,
I. The time when he made this address - at the evening sacrifice, Ezr 9:5. Then (it is likely) devout people used to come into the courts of the temple, to grace the solemnity of the sacrifice and to offer up their own prayers to God in concurrence with it. In their hearing Ezra chose to make this confession, that they might be made duly sensible of the sins of their people, which hitherto they had either not taken notice of or had made light of. Prayer may preach. The sacrifice, and especially the evening sacrifice, was a type of the great propitiation, that blessed Lamb of God which in the evening of the world was to take away sin by the sacrifice of himself, to which we may suppose Ezra had an eye of faith in this penitential address to God; he makes confession with his hand, as it were, upon the head of that great sacrifice, through which we receive the atonement. Certainly Ezra was no stranger to the message which the angel Gabriel had some years ago delivered to Daniel, at the time of the evening sacrifice, and as it were in explication of it, concerning Messiah the Prince (Dan 9:21, Dan 9:24); and perhaps he had regard to that in choosing this time.
II. His preparation for this address. 1. He rose up from his heaviness, and so far shook off the burden of his grief as was necessary to the lifting up of his heart to God. He recovered from his astonishment, got the tumult of his troubled spirits somewhat stilled and his spirit composed for communion with God. 2. He fell upon his knees, put himself into the posture of a penitent humbling himself and a petitioner suing for mercy, in both representing the people for whom he was now an intercessor. 3. He spread out his hands, as one affected with what he was going to say, offering it up unto God, waiting, and reaching out, as it were, with an earnest expectation, to receive a gracious answer. In this he had an eye to God as the Lord, and as his God, a God of power, but a God of grace.
III. The address itself. It is not properly to be called a prayer, for there is not a word of petition in it; but, if we give prayer its full latitude, it is the offering up of pious and devout affections to God, and very devout, very pious, are the affections which Ezra here expresses. His address is a penitent confession of sin, not his own (from a conscience burdened with its own guilt and apprehensive of his own danger), but the sin of his people, from a gracious concern for the honour of God and the welfare of Israel. Here is a lively picture of ingenuous repentance. Observe in this address,
1.The confession he makes of the sin and the aggravations of it, which he insists upon, to affect his own heart and theirs that joined with him with holy sorrow and shame and fear, in the consideration of it, that they might be deeply humbled for it. And it is observable that, though he himself was wholly clear from this guilt, yet he puts himself into the number of the sinners, because he was a member of the same community - our sins and our trespass. Perhaps he now remembered it against himself, as his fault, that he had staid so long after his brethren in Babylon, and had not separated himself so soon as he might have done from the people of those lands. When we are lamenting the wickedness of the wicked, it may be, if we duly reflect upon ourselves and give our own hearts leave to deal faithfully with us, we may find something of the same nature, though in a lower degree, that we also have been guilty of. However, he speaks that which was, or should have been, the general complaint.
(1.)He owns their sins to have been very great: "Our iniquities are increased over our heads (Ezr 9:6); we are ready to perish in them as in keep waters;" so general was the prevalency of them, so violent the power of them, and so threatening were they of the most pernicious consequences. "Iniquity has grown up to such a height among us that it reaches to the heavens, so very impudent that it dares heaven, so very provoking that, like the sin of Sodom, it cries to heaven for vengeance." But let this be the comfort of true penitents that though their sins reach to the heavens God's mercy is in the heavens, Psa 36:5. Where sin abounds grace will much more abound.
(2.)Their sin had been long persisted in (Ezr 9:7): Since the days of our fathers have we been in a great trespass. The example of those that had gone before them he thought so far from excusing their fault that it aggravated it. "We should have taken warning not to stumble at the same stone. The corruption is so much the worse that it has taken deep root and begins to plead prescription, but by this means we have reason to fear that the measure of the iniquity is nearly full."
(3.)The great and sore judgments which God had brought upon them for their sins did very much aggravate them: "For our iniquities we have been delivered to the sword and to captivity (Ezr 9:7), and yet not reformed, yet not reclaimed - brayed in the mortar, and yet the folly not gone (Pro 27:22) - corrected, but not reclaimed."
(4.)The late mercies God had bestowed upon them did likewise very much aggravate their sins. This he insists largely upon, Ezr 9:8, Ezr 9:9. Observe, [1.] The time of mercy: Now for a little space, that is, "It is but a little while since we had our liberty, and it is not likely to continue long." This greatly aggravated their sin, that they were so lately in the furnace and that they knew not how soon they might return to it again; and could they yet be secure? [2.] The fountain of mercy: Grace has been shown us from the Lord. The kings of Persia were the instruments of their enlargement; but he ascribes it to God and to his grace, his free grace, without any merit of theirs. [3.] The streams of mercy, - that they were not forsaken in their bondage, but even in Babylon had the tokens of God's presence, - that they were a remnant of Israelites left, a few out of many, and those narrowly escaped out of the hands of their enemies, by the favour of the kings of Persia, - and especially that they had a nail in his holy place, that is (as it is explained, Ezr 9:9), that they had set up the house of God. They had their religion settled and the service of the temple in a constant method. We are to reckon it a great comfort and advantage to have stated opportunities of worshipping God. Blessed are those that dwell in God's house, like Anna that departed not from the temple. This is my rest for ever, says the gracious soul. [4.] The effects of all this. It enlightened their eyes, and it revived their hearts; that is, it was very comfortable to them, and the more sensibly so because it was in their bondage: it was life from the dead to them. Though but a little reviving, it was a great favour, considering that they deserved none and the day of small things was an earnest of greater. "Now," says Ezra, "how ungrateful are we to offend a God that has been so kind to us! how disingenuous to mingle in sin with those nations from whom we have been, in wonderful mercy, delivered! how unwise to expose ourselves to God's displeasure when we are tried with the returns of his favour and are upon our good behaviour for the continuance of it!"
(5.)It was a great aggravation of the sin that it was against an express command: We have forsaken thy commandments, Ezr 9:10. It seems to have been an ancient law of the house of Jacob not to match with the families of the uncircumcised, Gen 34:14. But, besides that, God had strictly forbidden it. He recites the command, Ezr 9:11, Ezr 9:12. For sin appears sin, appears exceedingly sinful, when we compare it with the law which is broken by it. Nothing could be more express: Give not your daughters to their sons, nor take their daughters to your sons. The reason given is because, if they mingled with those nations, they would pollute themselves. It was an unclean land, and they were a holy people; but if they kept themselves distinct from them it would be their honour and safety, and the perpetuating of their prosperity. Now to violate a command so express, backed with such reasons, and a fundamental law of their constitution, was very provoking to the God of heaven.
(6.)That in the judgments by which they had already smarted for their sins God had punished them less than their iniquities deserved, so that he looked upon them to be still in debt upon the old account. "What! and yet shall we run up a new score? Has God dealt so gently with us in correcting us, and shall we thus abuse his favour and turn his grace into wantonness?" God, in his grace and mercy, had said concerning Sion's captivity, She hath received of the Lord's hand double for all her sins (Isa 40:2); but Ezra, in a penitential sense of the great malignity that was in their sin, acknowledged that, though the punishment was very great, it was less than they deserved.
2.The devout affections that were working in him, in making this confession. Speaking of sin,
(1.)He speaks as one much ashamed. With this he begins (Ezr 9:6), O my God! I am ashamed and blush, O my God! (so the words are placed) to lift up my face unto thee. Note, [1.] Sin is a shameful thing; as soon as ever our first parents had eaten forbidden fruit they were ashamed of themselves. [2.] Holy shame is as necessary an ingredient in true and ingenuous repentance as holy sorrow. [3.] The sins of others should be our shame, and we should blush for those who do not blush for themselves. We may well be ashamed that we are any thing akin to those who are so ungrateful to God and unwise for themselves. This is clearing ourselves, Co2 7:11. [4.] Penitent sinners never see so much reason to blush and be ashamed as when they come to lift up their faces before God. A natural sense of our own honour which we have injured will make us ashamed, when we have done a wrong thing, to look men in the face; but a gracious concern for God's honour will make us much more ashamed to look him in the face. The publican, when he went to the temple to pray, hung down his head more than ever, as one ashamed, Luk 18:13. [5.] An eye to God as our God will be of great use to us in the exercise of repentance. Ezra begins, O my God! and again in the same breath, My God. The consideration of our covenant-relation to God as ours will help to humble us, and break our hearts for sin, that we should violate both his precepts to us and our promises to him; it will also encourage us to hope for pardon upon repentance. "He is my God, notwithstanding this;" and every transgression in the covenant does not throw us out of covenant.
(2.)He speaks as one much amazed (Ezr 9:10) "What shall we say after this? For my part I know not what to say: if God do not help us, we are undone." The discoveries of guilt excite amazement: the more we think of sin the worse it looks. The difficulty of the case excites amazement. How shall we recover ourselves? Which way shall we make our peace with God? [1.] True penitents are at a loss what to say. Shall we say, We have not sinned, or, God will not require it? If we do, we deceive ourselves, and the truth is not in us. Shall we say, Have patience with us and we will pay thee all, with thousands of rams, or our first-born for our transgression? God will not thus be mocked: he knows we are insolvent. Shall we say, There is no hope, and let come on us what will? That is but to make bad worse. [2.] True penitents will consider what to say, and should, as Ezra, beg of God to teach them. What shall we say? Say, "I have sinned; I have done foolishly; God be merciful to me a sinner;" and the like. See Hos 14:2.
(3.)He speaks as one much afraid, Ezr 9:13, Ezr 9:14. "After all the judgments that have come upon us to reclaim us from sin, and all the deliverances that have been wrought for us to engage us to God and duty, if we should again break God's commandments, by joining in affinity with the children of disobedience and learning their ways, what else could we expect but that God should be angry with us till he had consumed us, and there should not be so much as a remnant left, nor any to escape the destruction?" There is not a surer nor sadder presage of ruin to any people than revolting to sin, to the same sins again, after great judgments and great deliverances. Those that will be wrought upon neither by the one nor by the other are fit to be rejected, as reprobate silver, for the founder melteth in vain.
(4.)He speaks as one much assured of the righteousness of God, and resolved to acquiesce in that and to leave the matter with him whose judgment is according to truth (Ezr 9:15): "Thou art righteous, wise, just, and good; thou wilt neither do us wrong nor be hard upon us; and therefore behold we are before thee, we lie at thy feet, waiting our doom; we cannot stand before thee, insisting upon any righteousness of our own, having no plea to support us or bring us off, and therefore we fall down before thee, in our trespass, and cast ourselves on thy mercy. Do unto us whatsoever seemeth good unto thee, Jdg 10:15. We have nothing to say, nothing to do, but to make supplication to our Judge," Job 9:15. Thus does this good man lay his grief before God and then leave it with him.
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SUMMARY
Ezra 9:14 captures the profound despair and rhetorical intensity of Ezra's prayer, as he confronts the spiritual infidelity of the returned Jewish exiles. This verse, presented as a poignant question to God, articulates Ezra's deep-seated fear that the people's persistent and deliberate disobedience—specifically their intermarriage with pagan nations—will provoke God's righteous wrath to such an extent that He will utterly consume them, leaving no survivors or remnant. It serves as a stark reminder of the dire consequences of covenant unfaithfulness and implicitly acknowledges the justness of divine judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:14 is primarily structured as a Rhetorical Question. This device is employed not to solicit an answer from God, but to emphasize the undeniable truth and the profound despair felt by the speaker. Ezra uses it to highlight the utter foolishness and catastrophic implications of the people's actions, making the inevitable divine judgment seem self-evident. The question functions as a powerful lament and confession, articulating the logical and terrifying consequence of their sin. Furthermore, the language of "consumed," "no remnant," and "no escaping" employs vivid Imagery of destruction and utter annihilation. While God is just and does punish sin, the starkness of Ezra's language conveys the intensity of his fear and the perceived severity of the people's transgression, magnifying the potential for complete obliteration. This serves to underscore the gravity of their covenant breach and the terrifying prospect of God's unmitigated wrath. The question also contains an element of Repetition (the implied "again" in "break thy commandments" and the historical pattern of sin), reinforcing the cyclical nature of Israel's rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra's desperate rhetorical question in Ezra 9:14 cuts to the core of Israel's covenant relationship with Yahweh. The repeated breaking of God's commandments, especially through intermarriage with those practicing "abominations," was not a minor infraction but a direct assault on the very identity and purpose of God's chosen people. The fear of "no remnant nor escaping" reflects a profound understanding of God's holiness and His righteous judgment against sin, a judgment that had already manifested in the Babylonian exile. This verse underscores the conditional nature of the covenant blessings, where continued fidelity was necessary for the nation's well-being and survival. Ezra's anguish highlights the tension between God's justice, which demands a response to sin, and His mercy, which had consistently preserved a remnant. The severity of the current sin threatened to exhaust even that divine mercy, leading to a complete and final end, thereby jeopardizing the very lineage through which God's redemptive plan would unfold.
REFLECTION AND APPLICATION
Ezra 9:14 serves as a potent and enduring warning for believers across all generations regarding the gravity of spiritual compromise and the imperative of maintaining purity in our walk with God. While the specific command against intermarriage was for ancient Israel, the underlying principle of avoiding intimate alliances that could corrupt our faith and draw us away from God remains profoundly relevant. This extends beyond marital relationships to business partnerships, deep friendships, and even cultural engagements where our core values and commitment to Christ might be diluted or compromised. Ezra's visceral reaction to the sin of his people, and his fear of God's consuming wrath, should awaken within us a healthy reverence for God's holiness and a serious consideration of the consequences of our own disobedience. It calls us to a vigilant self-assessment, asking where we might be "joining in affinity" with the "abominations" of our contemporary world, whether through the idolatry of wealth, the pursuit of worldly approval, the compromise of biblical truth, or the embrace of ungodly ideologies. Our spiritual integrity depends on our willingness to separate ourselves from that which is antithetical to God's character and commands.
Questions for Reflection
FAQ
Why was intermarriage such a severe sin for ancient Israel, warranting such a strong reaction from Ezra?
Answer: Intermarriage was not merely a social or cultural issue; it was a profound theological breach of the covenant God made with Israel. God had chosen Israel to be a holy nation, set apart from the idolatrous and immoral practices of the surrounding peoples. The prohibition against intermarriage, articulated in passages like Deuteronomy 7:3-4, was designed to prevent spiritual assimilation. Marrying into pagan families inevitably led to the adoption of their gods and customs, corrupting Israel's worship of Yahweh and leading them into idolatry, which was the primary sin that had led to the Babylonian exile in the first place. Ezra understood that this sin directly threatened Israel's unique identity as God's people and jeopardized their very existence as the custodians of God's covenant and the lineage of the Messiah.
Did God truly intend to "consume" Israel entirely, leaving "no remnant," as Ezra feared?
Answer: Ezra's question reflects his deep anguish and a profound understanding of God's righteous anger against sin, especially repeated and deliberate covenant breaking. While God's justice demands a response to sin, His character also includes mercy and faithfulness to His promises. Throughout Israel's history, God consistently preserved a "remnant" despite their unfaithfulness, as seen in prophecies like Isaiah 1:9. Ezra's fear of "no remnant" highlights the extreme gravity of the sin, suggesting that the people had pushed God's patience to its absolute limit. Ultimately, God did not utterly consume them, demonstrating His enduring faithfulness to His covenant, even when His people were unfaithful. Ezra's prayer, though expressing fear, was also an act of confession and repentance, which often precedes God's mercy and provides a pathway for restoration.
How does this verse apply to Christians today, given that we are not under the Old Testament Mosaic Law?
Answer: While Christians are not bound by the specific Mosaic Law regarding intermarriage with specific ethnic groups, the underlying principle of spiritual purity and avoiding compromising alliances remains highly relevant. The New Testament warns against being "unequally yoked with unbelievers" (2 Corinthians 6:14), a principle that extends beyond marriage to any close association that might compromise one's faith, values, or commitment to Christ. Ezra 9:14 reminds us of the seriousness of sin, the importance of holiness, and the potential spiritual consequences of allowing worldly influences to corrupt our devotion to God. It calls us to examine our relationships, decisions, and cultural engagements to ensure they align with biblical principles and do not lead us away from God's commands or dilute our witness for Christ.
CHRIST-CENTERED FULFILLMENT
Ezra's desperate cry in Ezra 9:14—fearing complete consumption and the loss of any "remnant" due to Israel's profound unfaithfulness—finds its ultimate and glorious answer in Jesus Christ. The very problem of sin, which provoked God's righteous anger and threatened to annihilate His people, is definitively addressed in the person and work of the Messiah. Christ is the true and faithful Israelite, the perfect "remnant" who perfectly obeyed God's commandments where Israel failed (Hebrews 4:15). His sacrificial death on the cross serves as the ultimate atonement for sin, absorbing the consuming wrath of God that Ezra so rightly feared (Romans 3:25 and 1 John 2:2). Through His resurrection, Christ established a new covenant, creating a spiritual "remnant"—the Church—comprising all who believe in Him, regardless of ethnic background (Galatians 3:28 and Ephesians 2:11-22). In Christ, the fear of utter consumption is replaced by the promise of eternal life and salvation from wrath (John 3:16), and the call to holiness, once impossible for a fallen humanity, is now empowered by the indwelling Spirit, enabling believers to fulfill the righteous requirement of the law (Romans 8:4). Thus, Christ is the fulfillment of God's promise to preserve a people for Himself, securing a remnant not through their own fragile obedience, but through His perfect obedience and atoning sacrifice.