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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.
My God, I am confounded and ashamed, etc. It befits the humility of our Redeemer, who appeared in the likeness of sinful flesh to take away the sins of the world. Hence, even in the Psalms, which according to the testimony of the Gospel, are written about Him, He clearly calls the sins He took upon Himself as ours, saying: My God, my God, why have you forsaken me? (Psalm 21:1). And adding: Far from my salvation are the words of my sins (Psalm 21:2). And again: O God, you know my foolishness, and my sins are not hidden from you (Psalm 69:5); not because He could have sins or foolishness in Himself, who, as the Apostle says, was made wisdom and justice and sanctification and redemption for us from God; but because, taking on the cause of those He came to save, He deigned to transfer upon Himself even those things that truly pertained to their frailty.
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SUMMARY
Ezra 9:6 opens Ezra's profound prayer of confession, capturing his deep anguish and corporate shame upon learning of the returned exiles' intermarriage with pagan peoples, a direct violation of God's covenant. This verse vividly portrays the overwhelming weight and pervasive nature of their sin, which Ezra describes as having accumulated beyond their heads and reaching up to the heavens, signifying its immense offense against a holy God and the desperate need for divine mercy and intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:6 is rich in Imagery and Hyperbole, effectively conveying the overwhelming nature of the nation's sin. The phrases "increased over our head" and "grown up unto the heavens" are powerful examples of hyperbole, exaggerating the vastness and pervasive impact of their iniquities and trespass. These are not literal descriptions but vivid metaphors that paint a picture of sin as an immense burden, like a flood submerging them, and a towering structure reaching to God's throne, making it impossible to ignore. Ezra's use of Repetition in "my God" underscores the personal and profound nature of his relationship with the Lord, intensifying the sense of offense against a holy and personal deity. Furthermore, the constant use of the first-person plural pronoun "our" demonstrates Corporate Identification, where Ezra, despite his personal blamelessness in this specific sin, fully aligns himself with the guilt of his people, embodying the concept of corporate solidarity within the covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra's prayer in Ezra 9:6 is a profound theological statement on the nature of sin, particularly corporate sin, and the holiness of God. It highlights that sin is not merely a breaking of rules but a profound offense against a personal and holy God, leading to deep shame and separation. The imagery of sin "increased over our head" and "grown up unto the heavens" underscores the cumulative and pervasive nature of unfaithfulness, demonstrating that unchecked disobedience can reach monumental proportions, demanding divine intervention. This verse calls believers to a deep understanding of corporate responsibility, recognizing that the spiritual health and moral failures of a community impact all its members, necessitating shared lament and intercession. It also serves as a stark reminder of the seriousness of spiritual compromise and the critical importance of maintaining purity and separation from worldly influences that contradict God's clear commands.
REFLECTION AND APPLICATION
Ezra's raw and deeply contrite prayer in Ezra 9:6 offers timeless lessons for believers today, challenging us to confront the gravity of sin with similar humility and brokenness. It reminds us that spiritual compromise, especially when it involves alliances or practices that contradict God's clear word, is not trivial but deeply offensive to His holiness. We are called to cultivate a heart that is genuinely ashamed and grieved by sin, not just for its consequences but for the profound offense it causes to our loving God. Furthermore, Ezra's example of corporate identification compels us to look beyond our individual piety and to lament the sins of our communities, our churches, and our nations. It invites us to intercede for the collective failures, recognizing that we are part of a larger body and bear a shared responsibility before God. This verse is a powerful call to radical separation from worldly influences that would corrupt our faith and devotion, echoing the biblical mandate to be set apart for God's purposes, maintaining a distinct witness in a fallen world.
Questions for Reflection
FAQ
Why was intermarriage such a serious sin for the returned exiles, leading to such a profound reaction from Ezra?
Answer: Intermarriage with the surrounding pagan peoples was considered a grave sin for several critical reasons, directly violating God's covenant commands. First and foremost, it was a direct disobedience to explicit prohibitions given in the Law, such as Deuteronomy 7:3-4 and Exodus 34:15-16. The primary purpose of these commands was to preserve Israel's distinct identity as a holy nation, set apart for God. Intermarriage inevitably led to spiritual apostasy, as the foreign spouses would introduce their pagan deities and practices, corrupting the Israelites' devotion to Yahweh. This had been a recurring problem throughout Israel's history, as seen in Judges 3:5-6 and the decline of Solomon's reign due to his foreign wives. For the returned exiles, this sin was particularly egregious because the Babylonian exile itself had been a direct consequence of their unfaithfulness and idolatry. To repeat the very sin that led to their captivity, so soon after their return and the rebuilding of the temple, threatened to unravel the spiritual restoration God had initiated and risked another divine judgment. Ezra understood that the spiritual purity of the remnant was paramount for their survival and their mission as God's covenant people.
How can one feel "corporate guilt" for sins they didn't personally commit, as Ezra does in this verse?
Answer: Corporate guilt, as exemplified by Ezra and other biblical figures like Daniel (Daniel 9:5), is not about personal culpability for actions one did not participate in. Rather, it is a profound spiritual identification with the sins and failures of one's community, nation, or even the broader human race. It stems from a deep sense of solidarity and shared identity within a covenant relationship with God. Ezra, as a spiritual leader and a member of the covenant community, understood that the sin of a part affects the whole body. He felt the weight of their collective unfaithfulness because it jeopardized their relationship with God and their future as His people. This identification leads to genuine lament, confession, and intercession on behalf of the group, acknowledging that the consequences of sin impact everyone, and that true repentance requires a collective turning back to God. It's a compassionate and responsible recognition of shared spiritual heritage and destiny before a holy God.
CHRIST-CENTERED FULFILLMENT
Ezra's profound confession in Ezra 9:6 vividly portrays the overwhelming weight of human sin and the utter inability of humanity to atone for its own transgressions. The imagery of "iniquities increased over our head" and "trespass grown up unto the heavens" underscores the insurmountable barrier that sin creates between a holy God and fallen humanity. This desperate human condition, so acutely felt by Ezra, points forward to the ultimate solution found in Jesus Christ. He is the one who perfectly fulfilled the need for a sinless sacrifice, taking upon Himself the very "iniquities" and "trespass" that weighed humanity down. As the Lamb of God who takes away the sin of the world, Jesus bore the full weight of humanity's sin, becoming sin for us (2 Corinthians 5:21) on the cross. His atoning sacrifice provides the propitiation and reconciliation that Ezra could only plead for (Romans 3:25). Through Christ, believers are no longer "ashamed and blush to lift up my face to thee, my God," but can now approach God with boldness and confidence because their sin has been fully dealt with and their standing before God is secured by His righteousness. He establishes a new covenant, creating a people who are truly set apart and called to be holy and blameless before Him, not by their own flawed efforts, but by His Spirit and the imputation of His perfect obedience.