Ezra 9:15

KJV

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.

KJV (with Strong's)

O LORD {H3068} God {H430} of Israel {H3478}, thou art righteous {H6662}: for we remain {H7604} yet escaped {H6413}, as it is this day {H3117}: behold, we are before {H6440} thee in our trespasses {H819}: for we cannot stand {H5975} before {H6440} thee because of this.

Complete Jewish Bible

ADONAI, God of Isra'el! You are just; yet we have been left a surviving remnant that has escaped, as is the case today. Look, we are before you in our guilt; because of it, no one can stand in your presence."

Berean Standard Bible

O LORD, God of Israel, You are righteous! For we remain this day as a remnant. Here we are before You in our guilt, though because of it no one can stand before You.”

American Standard Version

O Jehovah, the God of Israel, thou art righteous; for we are left a remnant that is escaped, as it is this day: behold, we are before thee in our guiltiness; for none can stand before thee because of this.

Commentary

### SUMMARY
Ezra 9:15 concludes Ezra’s impassioned prayer of confession, a lament born from deep anguish over the returned exiles' widespread intermarriage with foreign peoples, a direct and grievous violation of God’s covenant commands. This verse serves as the climactic culmination of his agonizing plea, simultaneously affirming the Lord God of Israel's immutable righteousness and acknowledging the nation's profound unworthiness and utter inability to stand before a holy God due to their accumulated trespasses. It is a desperate, humble cry for divine mercy, recognizing that their continued existence and preservation are solely by God's unmerited grace, despite their persistent and flagrant unfaithfulness.

### CONTEXT
* **Literary Context:** Ezra 9:15 functions as the powerful and poignant conclusion to Ezra’s extended prayer of confession, which commences in [Ezra 9:5](/ezra/9-5 "Ezra's Prayer of Confession to God"). The preceding verses meticulously detail Ezra’s visceral reaction—tearing his garments, pulling out his hair, and falling prostrate—upon learning of the widespread intermarriage. His prayer then meticulously recounts Israel’s long and tragic history of covenant unfaithfulness, juxtaposing it with God’s persistent faithfulness in both judgment and merciful preservation. The prayer builds in theological and emotional intensity, transitioning from a broad historical overview of national transgressions to a direct, personal, and agonizing confession of the current generation’s profound guilt. Thus, [Ezra 9:15](/ezra/9-15 "Ezra 9:15 - Confession of Inability to Stand") is the final, raw admission of utter helplessness and complete dependence on God's inherent character, setting the crucial theological stage for the people's subsequent corporate repentance and decisive action, as detailed in [Ezra 10](/ezra/10 "Ezra 10 - The People's Covenant Renewal").
* **Historical & Cultural Context:** The events of Ezra 9 unfold approximately 80 years after the initial return of Jewish exiles from Babylonian captivity, a return led by Zerubbabel and Jeshua, as chronicled in [Ezra 1-6](/ezra/1 "Ezra 1 - The First Return of Exiles"). Ezra, a distinguished priest and a scribe deeply learned in the Law of Moses, arrives in Jerusalem in the seventh year of King Artaxerxes I (c. 458 BC). His divinely appointed mission, explicitly sanctioned by the Persian monarch, was to instruct the people in God’s law and re-establish proper worship and covenant fidelity. The pervasive intermarriage with the "peoples of the lands"—a comprehensive list including Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, as enumerated in [Ezra 9:1](/ezra/9-1 "Ezra 9:1 - The Problem of Intermarriage with Foreigners")—represented a grave and deliberate offense. This practice was unequivocally forbidden by the Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage with Idolatrous Nations")), not merely for ethnic purity, but primarily to prevent spiritual apostasy, the corruption of Israel's distinct covenant identity, and the insidious infiltration of idolatry and pagan practices. The return from exile was intended as a sacred new beginning, a chance to rebuild a holy nation consecrated to Yahweh, rendering this widespread transgression particularly disheartening and existentially dangerous for the nascent community.
* **Key Themes:** [Ezra 9:15](/ezra/9-15 "Ezra 9:15 - Confession of Sin and God's Righteousness") powerfully articulates several foundational themes central to the book of Ezra and the broader Old Testament narrative. Firstly, it profoundly underscores **God's unwavering righteousness and impeccable justice**, even in the face of His people's persistent and egregious sin. Ezra's solemn declaration, "O LORD God of Israel, thou art righteous," serves as a profound theological affirmation that any impending judgment is entirely deserved, and God's holy character remains utterly unimpeachable. Secondly, the verse highlights **divine mercy and miraculous preservation**, vividly encapsulated in the phrase "for we remain yet escaped, as it is this day." Despite their repeated covenant unfaithfulness, God, in His boundless mercy, preserved a remnant through the devastating Babylonian exile and graciously allowed them to return to their homeland, thereby demonstrating His enduring grace and unwavering faithfulness to His covenant promises, even when Israel proved faithless (a theme powerfully echoed in [Lamentations 3:22-23](/lamentations/3-22 "Lamentations 3:22-23 - The Steadfast Love of the Lord Never Ceases")). Finally, and perhaps most poignantly, it expresses **profound human sinfulness and inherent unworthiness**. Ezra’s raw confession, "behold, we are before thee in our trespasses: for we cannot stand before thee because of this," conveys an overwhelming sense of shame, guilt, and an utter inability to justify themselves or endure the holy, scrutinizing presence of God due to their accumulated transgressions, a sentiment that resonates deeply with the psalmist's cry in [Psalm 130:3](/psalm/130-3 "Psalm 130:3 - Who Can Stand Before God?").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Righteous (Hebrew, _tsaddîyq'_):** This term (H6662) describes God's character as perfectly just, upright, and conforming to an absolute moral standard. When applied to God, it speaks of His integrity, fairness, and the equity of all His dealings. Ezra's declaration of God's righteousness is not a casual statement but a profound theological affirmation that even in their dire state, facing potential judgment, God remains true to Himself and His holy nature. It implies that any punishment is deserved, and His character is untarnished by their sin.
* **Escaped (Hebrew, _pᵉlêyṭâh'_):** This noun (H6413) denotes deliverance or, concretely, an escaped portion or remnant. In this context, "we remain yet escaped" highlights God's miraculous preservation of a remnant. Despite the severe judgment of exile, God, in His mercy, allowed a portion of His people to survive and return. This escape is not attributed to their merit or strength, but solely to God's gracious intervention, underscoring their dependence on His unmerited favor for their very existence "as it is this day."
* **Trespasses (Hebrew, _ʼashmâh'_):** This feminine noun (H819) signifies guiltiness, a fault, or the presentation of a sin-offering. It implies a deliberate transgression against God, particularly in the context of covenant relationship or sacred things. It is more than a simple mistake; it is a betrayal, a violation of loyalty and duty. The use of _ʼashmâh_ here emphasizes the severity of Israel's sin, particularly their intermarriage, which was a direct affront to God's covenant commands and a defilement of their holy identity.

#### Verse Breakdown
* **"O LORD God of Israel, thou art righteous:"** This opening declaration establishes the unwavering theological foundation for Ezra's entire confession. It is a humble and profound acknowledgment of God's inherent, unchanging character as perfectly just, upright, and morally impeccable. This affirmation is crucial because it asserts that whatever consequences Israel faces are entirely deserved, and God's holiness remains utterly untainted by their sin. It is a recognition of divine sovereignty and absolute moral perfection.
* **"for we remain yet escaped, as it is this day:"** This phrase serves as a poignant and paradoxical acknowledgment of God's incredible mercy and enduring faithfulness, despite Israel's persistent unfaithfulness. The "escape" refers specifically to their survival through the devastating Babylonian exile and their subsequent miraculous return to their ancestral land. Ezra recognizes that their continued existence as a distinct people in their homeland is not attributable to their own righteousness, strength, or merit, but solely to God's preserving grace and covenant loyalty. This highlights the tension and coexistence of God's justice and His boundless mercy.
* **"behold, we are before thee in our trespasses:"** This clause expresses a profound and overwhelming sense of shame, guilt, and defilement. The phrase "before thee" signifies standing directly in the holy, scrutinizing presence of God, a position of ultimate accountability and vulnerability. The powerful declaration "in our trespasses" emphasizes that their very being, their current state, and their identity are defined and saturated by their accumulated sins, particularly the recent, egregious covenant violations. It conveys a deep sense of moral corruption and unworthiness, a recognition that their actions have created an insurmountable barrier between them and a holy God.
* **"for we cannot stand before thee because of this."** This is the climactic and most desperate confession of utter helplessness and inherent inability. The phrase "cannot stand" implies a complete inability to justify themselves, to endure God's holy scrutiny, to maintain their position in His presence, or to escape His righteous judgment. Their sin is so pervasive, so grievous, and so deeply ingrained that it renders them utterly indefensible and unworthy. This is a cry of profound desperation, acknowledging that without divine intervention, without a sovereign act of grace, they are utterly doomed and without hope.

#### Literary Devices
Ezra 9:15 masterfully employs several potent literary devices to convey its profound theological and emotional message. The opening address, "**O LORD God of Israel**," is a direct invocation, characteristic of **Lament** and **Confession** literature, establishing a personal, desperate, and deeply reverent plea to the covenant God. The immediate declaration "thou art righteous" functions as an **Affirmation of Divine Character**, a foundational theological truth that frames and underscores the subsequent confession of human failing. The phrase "we remain yet escaped, as it is this day" serves as a powerful **Paradox** or **Irony**, highlighting God's undeserved mercy and miraculous preservation in stark contrast to the people's ongoing and egregious sinfulness. This also functions as a subtle **Rhetorical Appeal**, implicitly reminding God of His own past acts of grace and covenant faithfulness. Finally, the concluding statement, "for we cannot stand before thee because of this," is a profound **Confession of Helplessness** and implicitly a **Rhetorical Question** ("who then can stand?"), emphasizing the vast, unbridgeable chasm between human sin and divine holiness. The cumulative effect of these devices is one of deep humility, utter desperation, and total dependence on God's just yet merciful character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 9:15 is a profound theological statement on the immutable nature of God, the fallen condition of humanity, and the pervasive reality of sin. It underscores the unblemished righteousness of God, affirming His perfect justice even as His people face the dire consequences of their actions. Simultaneously, it highlights God's incredible, preserving mercy in sustaining a remnant despite their persistent unfaithfulness, demonstrating that their very existence is a testament to His grace, not their merit. This verse powerfully articulates the overwhelming weight and defiling nature of human sin, portraying it as an insurmountable barrier that renders humanity utterly unable to stand in the holy presence of God. It is a desperate cry for divine intervention, recognizing that self-justification is impossible and that only God's character and His covenant faithfulness can offer any hope. This deep awareness of human sin and inherent inability to stand foreshadows the ultimate, universal need for a mediator and an atoning sacrifice, a foundational theme that permeates the entirety of the biblical narrative.

* [Psalm 130:3](/psalm/130-3 "Psalm 130:3 - Who Can Stand Before You, O Lord?")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned and Fall Short")
* [Isaiah 64:6](/isaiah/64-6 "Isaiah 64:6 - Our Righteousness Is Like Filthy Rags")

### REFLECTION AND APPLICATION
Ezra 9:15 offers a timeless and profound model for genuine repentance and heartfelt confession, inviting believers across generations to engage in a rigorous and honest self-examination before the living God. It teaches us that true confession begins not with defensive excuses or self-justifications, but with an unwavering, humble affirmation of God's perfect righteousness and immutable justice, acknowledging that any consequences we face are entirely deserved and that His holy character remains utterly untarnished by our failings. This foundational truth then leads to an honest, unreserved, and detailed confession of our own "trespasses," recognizing the full weight, defiling nature, and covenant-breaking implications of our sin, which renders us utterly unworthy to stand in the presence of a holy God. The verse compels us to confront our inherent inability to save ourselves, to earn God's favor, or to stand on our own merit, thereby fostering a deep and abiding dependence on His mercy alone for our continued existence, spiritual well-being, and ultimate hope. It is a powerful call to radical humility, reminding us that salvation is always and entirely an act of divine grace, not human achievement, and that our hope rests exclusively on God's unwavering faithfulness to His covenant, even when we are faithless.

#### Questions for Reflection
* **How does Ezra's immediate affirmation of God's righteousness, even in the midst of national crisis and profound guilt, challenge our common tendency to question God's goodness or justice when we face difficult consequences for our actions?**
* **In what specific ways do you recognize your own "trespasses" not merely as mistakes or missteps, but as a breach of trust, an act of unfaithfulness, or a violation of your covenant relationship with God?**
* **What does it truly mean for you, personally, to acknowledge that you "cannot stand before God" in your own strength or righteousness, and how does this profound understanding shape your view of salvation and your daily walk with Him?**
* **How does the recognition of God's preserving mercy ("we remain yet escaped") in your own life deepen your gratitude, foster humility, and strengthen your absolute dependence on Him for every aspect of your existence?**

### FAQ

**What was the primary sin that led to Ezra's prayer of confession in Ezra 9?**

Answer: The primary sin that provoked Ezra's profound prayer of confession in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer and Confession") was the widespread intermarriage of the returned Jewish exiles with the foreign peoples of the land. This included various pagan nations such as the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites, as explicitly detailed in [Ezra 9:1-2](/ezra/9-1-2 "Ezra 9:1-2 - The Problem of Intermarriage"). This practice constituted a direct and grievous violation of God's clear commands against such alliances, which were repeatedly given in the Mosaic Law (e.g., [Exodus 34:15-16](/exodus/34-15-16 "Exodus 34:15-16 - Do Not Make a Covenant with Inhabitants of the Land") and [Deuteronomy 7:3-4](/deuteronomy/7-3-4 "Deuteronomy 7:3-4 - Prohibition of Intermarriage and Its Consequences")). These prohibitions were designed not merely for ethnic separation, but fundamentally to preserve Israel's spiritual purity, safeguard their distinct covenant identity, and prevent them from succumbing to idolatry and the corrupting pagan practices of the surrounding nations.

### CHRIST-CENTERED FULFILLMENT
Ezra 9:15, with its desperate and humbling cry of "behold, we are before thee in our trespasses: for we cannot stand before thee because of this," powerfully articulates and foreshadows the universal human need for a divine solution to the pervasive problem of sin, a solution found ultimately and perfectly in the person and work of Jesus Christ. The profound inability of the exiles to stand before a righteous and holy God due to their accumulated trespasses highlights the universal human condition: indeed, "all have sinned and fall short of the glory of God" ([Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")). This verse, therefore, implicitly points to the absolute necessity of a perfect mediator and an atoning sacrifice. In Christ, the perfect Lamb of God, who alone "takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), we find the divinely provided means by which we *can* stand righteous and blameless before a holy God. His perfect righteousness is graciously imputed to us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin So We Might Become the Righteousness of God")), and through His propitiatory death on the cross, the righteous wrath of God against our sin is fully satisfied ([Romans 3:25](/romans/3-25 "Romans 3:25 - Christ as a Propitiation by His Blood")). Where Ezra and the people of Israel could only confess their unworthiness and utter inability to stand, believers in Christ are now granted direct access and boldness to approach God's throne of grace ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace with Confidence")), not because of any inherent merit of their own, but solely because of His finished, redemptive work, enabling us to stand holy, blameless, and above reproach in God's sight ([Colossians 1:22](/colossians/1-22 "Colossians 1:22 - Presented Holy and Blameless in His Sight")).

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

Psalms 130:3

If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?

John 8:24

I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am [he], ye shall die in your sins.

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.

John 8:21

¶ Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come.

Romans 10:3

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Zechariah 3:3

Now Joshua was clothed with filthy garments, and stood before the angel.

Zechariah 3:4

And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.