TRV
Translation
King James Version
And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
Complete Jewish Bible
When I heard this, I tore my robe and tunic, pulled hair from my head and beard, and sat down in shock.
Berean Standard Bible
When I heard this report, I tore my tunic and cloak, pulled out some hair from my head and beard, and sat down in horror.
American Standard Version
And when I heard this thing, I rent my garment and my robe, and plucked off the hair of my head and of my beard, and sat down confounded.
World English Bible Messianic
When I heard this thing, I tore my garment and my robe, and plucked off the hair of my head and of my beard, and sat down confounded.
Geneva Bible (1599)
But when I heard this saying, I rent my clothes and my garment, and pluckt off the heare of mine head, and of my beard, and sate downe astonied.
Young's Literal Translation
And at my hearing this word, I have rent my garment and my upper robe, and pluck out of the hair of my head, and of my beard, and sit astonished,
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In the KJVVerse 12,241 of 31,102
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Commentary on Ezra 9 verses 1–4
1 ¶ Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.
2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass.
3 And when I heard this thing, I rent my garment and my mantle, and plucked off the hair of my head and of my beard, and sat down astonied.
4 Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.
Ezra, like Barnabas when he came to Jerusalem and saw the grace of God to his brethren there, no doubt was glad, and exhorted them all that with purpose of heart they would cleave to the Lord, Act 11:23. He saw nothing amiss (many corruptions lurk out of the view of the most vigilant rulers); but here is a damp upon his joys: information is brought him that many of the people, yea, and some of the rulers, had married wives out of heathen families, and joined themselves in affinity with strangers. Observe,
I. What the sin was that they were guilty of: it was mingling with the people of those lands (Ezr 9:2), associating with them both in trade and in conversation, making themselves familiar with them, and, to complete the affinity, taking their daughters in marriages to their sons. We are willing to hope that they did not worship their gods, but that their captivity had cured them of their idolatry: it is said indeed that they did according to their abominations; but that (says bishop Patrick) signifies here only the imitation of the heathen in promiscuous marriages with any nation whatsoever, which by degrees would lead them to idolatry. Herein, 1. They disobeyed the express command of God, which forbade all intimacy with the heathen, and particularly in matrimonial contracts, Deu 7:3. 2. They profaned the crown of their peculiarity, and set themselves upon a level with those above whom God had by singular marks of his favour, of late as well as formerly, dignified them. 3. They distrusted the power of God to protect and advance them, and were led by carnal policy, hoping to strengthen themselves and make an interest among their neighbours by these alliances. A practical disbelief of God's all-sufficiency is at the bottom of all the sorry shifts we make to help ourselves. 4. They exposed themselves, and much more their children, to the peril of idolatry, the very sin, and introduced by this very way, that had cone been the ruin of their church and nation.
II. Who were the persons that were guilty of this sin, not only some of the unthinking people of Israel, that knew no better, but many of the priests and Levites, whose office it was to teach the law, and this law among the rest, and in whom, by reason of their elevation above common Israelites, it was a greater crime. It was a diminution to the sons of that tribe to match into any other tribe, and they seldom did except into the royal tribe; but for them to match with heathen, with Canaanites, and Hittites, and I know not whom, was such a disparagement as, if they had had any sense, though not of duty, yet of honour, one would think, they would never have been guilty of. Yet this was not the worst: The hand of the princes and rulers, who by their power should have prevented or reformed this high misdemeanour, was chief in this trespass. If princes be in a trespass, they will be charged as chief in it, because of the influence their examples will have upon others. Many will follow their pernicious ways. But miserable is the case of that people whose leaders debauch them and cause them to err.
III. The information that was given of this to Ezra. It was given by the persons that were most proper to complain, the princes, those of them that had kept their integrity and with it their dignity; they could not have accused others if they themselves had not been free from blame. It was given to the person who had power to mend the matter, who, as a ready scribe in the law of God, could argue with them, and, as king's commissioner, could awe them. It is probable that these princes had often endeavoured to redress this grievance and could not; but now they applied to Ezra, hoping that his wisdom, authority, and interest, would prevail to do it. Those that cannot of themselves reform public abuses may yet do good service by giving information to those that can.
IV. The impression this made upon Ezra (Ezr 9:3): He rent his clothes, plucked off his hair, and sat down astonished. Thus he expressed the deep sense he had, 1. Of the dishonour hereby done to God. It grieved him to the heart to think that a people called by his name should so grossly violate his law, should be so little benefited by his correction, and make such bad returns for his favours. 2. Of the mischief the people had hereby done to themselves and the danger they were in of the wrath of God breaking out against them. Note, (1.) The sins of others should be our sorrow, and the injury done by them to God's honour and the souls of men is what we should lay to heart. (2.) Sorrow for sin must be great sorrow; such Ezra's was, as for an only son or a first-born. (3.) The scandalous sins of professors are what we have reason to be astonished at. We may stand amazed to see men contradict, disparage, prejudice, ruin, themselves. Strange that men should act so inconsiderately and so inconsistently with themselves! Upright men are astonished at it.
V. The influence which Ezra's grief for this had upon others. We may suppose that he went up to the house of the Lord, there to humble himself, because he had an eye to God in his grief and that was the proper place for deprecating his displeasure. Public notice was soon taken of it, and all the devout serious people that were at hand assembled themselves to him, it should seem of their own accord, for nothing is said of their being sent, to, Ezr 9:4. Note, 1. It is the character of good people that they tremble at God's word; they stand in awe of the authority of its precepts and the severity and justice of its threatenings, and to those that do so will God look, Isa 66:2. 2. Those that tremble at the word of God cannot but tremble at the sins of men, by which the law of God is broken and his wrath and curse are incurred. 3. The pious zeal of one against sin may perhaps provoke very many to the like, as the apostle speaks in another case, Co2 9:2. Many will follow who have not consideration, talent, and courage, enough to lead in a good work. 4. All good people ought to own those that appear and act in the cause of God against vice and profaneness, to stand by them, and do what they can to strengthen their hands.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–4. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
And when I had heard this word, I tore my garment, etc. Ezra reveals the deepest sorrow of his heart, he tore his clothing, plucked the hairs of his head and beard; he sits in mourning, so that by such dishonoring of his body and clothing, along with the sorrow of his face, he might more quickly rouse all hearts to repentance either for their own or their brothers' sins, because clothing is often used to signify our deeds, which either bring us to glory if clean, or to destruction if soiled, and do not commend themselves with the splendid love of the bridegroom. By the hairs of the head are meant thoughts, which arise from the hidden root of the heart, as if from the inner chambers of the brain. These, if upright, should be preserved: but if reproved, ought to be cut off. Hence, about Samuel, who was to be holy, his mother says: "And a razor shall not come upon his head" (1 Sam. 1:11). And to the apostles, the Lord says: "And not a hair of your head shall perish," because surely all the thoughts of the saints are worthy of eternal remembrance before the Lord. But truly, the sinner, that he may be cleansed from his iniquities, must cast away from himself reproveable thoughts, that is, the sources and incentives of evil deeds. Hence, the leper in Leviticus, when he has received healing, among other ceremonies of purification, is also commanded to shave off all the hair of his body, so that being thus cleansed, he might be worthy to enter the camp (cf. Lev. 14). Because then we are perfectly cleansed from the foulness of vices when we strive to expel not only harmful actions but also thoughts from ourselves. The beard too, which is a sign of male sex and age, is customarily taken to signify virtue. The high priest tore his cloak and tunic, to signify that the people he ruled had less perfect deeds, and whose deficiency needed to be mended through repentance and renewed in better behavior. He plucked the hairs of his head, so that he might signify to the same people that wicked thoughts must be uprooted from their hearts, and room given for useful ones to be born anew. He also plucked the hairs of his beard, so that even in the virtues they seemed to possess, they might be humbled, and reminded that these small or non-existent things were mixed with vices and not esteemed in the examination of the inner judge. He sat in mourning, to teach that through the lamentations of repentance, forgiveness for such a great offense ought to be sought. Nor is it to be wondered at if the actions of such a good leader soon bore great virtue among the subjects. Consider what follows:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ezra 9:3 vividly portrays the prophet and scribe Ezra's profound and immediate anguish upon hearing of the returned exiles' widespread intermarriage with pagan peoples. This act, a direct violation of God's covenant commands, elicits an extreme, culturally significant display of grief: Ezra tears his garments, plucks hair from his head and beard, and sits utterly "astonied." This visceral reaction underscores the immense spiritual shock and sorrow he experiences at the community's rapid relapse into a sin that had historically led to Israel's judgment and exile, powerfully conveying his deep zeal for God's holiness and the purity of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:3 powerfully employs several literary devices to convey the intensity of Ezra's reaction and the gravity of the people's sin. The most prominent is Hyperbole, as Ezra's actions—tearing two layers of clothing and violently plucking hair from his head and beard—are an exaggerated yet culturally understood demonstration of extreme anguish, far beyond typical sorrow. This hyperbole effectively communicates the profound horror and despair he felt, emphasizing the extraordinary nature of the spiritual crisis. Symbolism is also central: the torn garments symbolize the rending of the covenant relationship and the spiritual brokenness of the nation, while the plucked hair signifies deep humiliation, self-abasement, and identification with the people's disgrace and defilement. The phrase "sat down astonied" uses Pathos, evoking a strong sense of pity and empathy in the reader for Ezra's overwhelming grief and the tragic state of the people. The vivid, almost shocking imagery creates a powerful emotional impact, underscoring the gravity of the sin and Ezra's unwavering commitment to God's holiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra's profound reaction in this verse serves as a powerful theological statement about the seriousness of sin, particularly covenant unfaithfulness and spiritual compromise. His grief is not merely personal disappointment but a deep spiritual agony rooted in a profound understanding of God's holiness, the sanctity of the covenant, and the devastating consequences of disobedience. It highlights that sin, especially against clear divine commands, should provoke deep spiritual distress in those who truly reverence God and His Law. Ezra's lament also underscores the concept of corporate solidarity and identification with the sin of the community, a theme seen throughout Scripture where righteous individuals intercede and mourn for the sins of their people, bearing their shame. This passage reminds us that true spiritual leadership often involves keenly feeling the spiritual pulse of the community and lamenting over its disobedience, rather than merely condemning from a distance. It calls believers to a similar sensitivity to sin and a zeal for God's glory and the purity of His people, recognizing the profound impact of unfaithfulness.
REFLECTION AND APPLICATION
Ezra's visceral reaction to the spiritual compromise of his people offers a profound challenge and a compelling model for believers today. It compels us to consider our own sensitivity to sin, both individually and corporately. In a world often characterized by indifference or a casual attitude towards moral and spiritual compromise, Ezra's "astonied" state reminds us that sin, particularly against God's clear commands, should evoke a deep spiritual distress and a holy grief. Are we truly grieved by the sins within the church or our own lives, or have we become desensitized to the gravity of unfaithfulness? This passage also speaks powerfully to the nature of spiritual leadership, calling those in positions of influence not just to teach or correct, but to genuinely lament over the spiritual condition of their flock, identifying with their struggles and failures, and bearing their burden. Ultimately, Ezra's response underscores the enduring importance of maintaining spiritual purity and distinctness from worldly influences, just as Israel was called to be set apart as God's holy nation. Our response to sin, whether personal or corporate, should reflect a profound reverence for God's holiness and a passionate desire for His people to walk in integrity and obedience.
Questions for Reflection
FAQ
Why was intermarriage such a serious sin, provoking such an extreme reaction from Ezra?
Answer: Intermarriage was not merely a social or cultural issue; it was a direct violation of God's explicit covenant commands given to Israel, particularly in Deuteronomy 7:3-4 and Exodus 34:15-16. The primary concern was not racial purity but spiritual purity. God commanded His people to be set apart as a holy nation, and intermarriage with pagan peoples was forbidden because it inevitably led to idolatry and the corruption of Israel's worship of the one true God. The surrounding nations worshipped false gods, practiced detestable customs, and would inevitably lead Israel astray, just as they had done repeatedly before the exile. For Ezra, this immediate relapse into such a foundational sin, so soon after returning from exile (which was itself a judgment for idolatry), represented a profound betrayal of God's covenant and a threat to the very spiritual identity and survival of the restored community. His extreme reaction reflected the gravity of this spiritual compromise and the potential for God's renewed judgment.
Were Ezra's physical actions (tearing clothes, plucking hair) typical for expressing grief in ancient Israel?
Answer: Tearing one's garment was indeed a common and widely recognized cultural expression of extreme grief, sorrow, or indignation in ancient Israel and the broader Near East, seen in various biblical accounts like Job 1:20 or Genesis 37:34. However, Ezra's additional act of plucking hair from his head and beard was an even more severe and less common expression of lament. It signified a profound, almost desperate, level of anguish, self-abasement, and humiliation, often associated with a complete breakdown or identification with a great calamity or national disgrace. It went beyond typical mourning to convey utter desolation and a deep spiritual agony, making his reaction particularly intense and noteworthy. His actions were a public and dramatic demonstration of the depth of his spiritual pain and the severity of the sin.
CHRIST-CENTERED FULFILLMENT
Ezra's profound grief and identification with the sin of his people, expressed through his extreme lament, powerfully foreshadows the ultimate one who would fully identify with humanity's sin and bear its crushing weight: Jesus Christ. While Ezra grieved over the people's unfaithfulness to the old covenant, Christ, as the perfect Lamb of God, would come to take away the sin of the world John 1:29. Ezra's "astonied" state reflects the horror of sin's defilement and its devastating impact on God's people, but it is Christ who, though sinless, "became sin for us, so that in him we might become the righteousness of God" 2 Corinthians 5:21. His own lament over Jerusalem's rejection of God's ways Matthew 23:37 echoes Ezra's anguish, yet Christ's response culminated not in despair, but in the redemptive act of the cross. Through His perfect obedience and sacrificial death, Jesus fulfilled the Law that Israel continually broke, providing the true means of spiritual purity and separation from the world's defilement. He established a new covenant where holiness is not achieved through human effort or ritualistic separation, but through union with Him, making us a truly holy people, set apart by His blood and indwelt by His Spirit Hebrews 9:14; 1 Peter 1:15-16. Thus, Ezra's lament points us to the One who fully bore our griefs and carried our sorrows, bringing about a salvation that truly purifies, restores, and enables His people to live in genuine holiness before God.