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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.
A pin: or nail, here signifies a small settlement or holding; which Esdras begs for, to preserve even a part of the people, who, by their great iniquity had incurred the anger of God.
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SUMMARY
Ezra 9:8 encapsulates a profound moment in Ezra's prayer of confession, revealing the astonishing and undeserved grace of the LORD our God extended to a people who had repeatedly deviated from His covenant. Despite Israel's persistent sin, particularly their forbidden intermarriage after returning from Babylonian exile, the verse powerfully highlights God's unwavering faithfulness in preserving a small remnant, providing a secure foothold in His holy place, and granting spiritual enlightenment and a measure of revival even amidst their continued political subjugation. It serves as a poignant reminder of God's commitment to His covenant promises, offering hope and a path to restoration through His sovereign mercy.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:8 is rich in Metaphor, primarily seen in the phrase "a nail in his holy place." The "nail" (yâthêd) serves as a powerful image for stability, security, and a fixed point, representing God's provision of a firm foundation for His people in Jerusalem and the Temple. This contrasts with their previous state of displacement and exile, emphasizing God's re-establishment of their presence. Another metaphor is "lighten our eyes," which uses physical sight to represent spiritual understanding, renewed hope, and vitality. The verse also employs Theological Language, particularly the concept of the remnant, which is a recurring theme throughout the Old Testament, denoting God's faithful preservation of a portion of His people through judgment. There is an implicit Contrast between the people's deservingness of judgment due to their sin and God's undeserved "grace" and "reviving," highlighting the tension between divine justice and divine mercy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 9:8 stands as a profound testament to God's unwavering covenant faithfulness and His persistent mercy, even in the face of His people's repeated rebellion. It illustrates that divine grace is not earned but freely given, often in "a little space," a window of opportunity for repentance and restoration. This verse underscores the biblical truth that while God judges sin, His ultimate desire is to preserve and restore His people, always leaving a "remnant" through whom His redemptive plan will continue. The provision of "a nail in his holy place" speaks to God's commitment to establish a secure spiritual and physical foundation for His people, a place of identity and worship, even when they are politically vulnerable. It reveals that God's purpose is not merely survival but spiritual enlightenment and revival, enabling His people to see His truth and experience His life-giving power, even "in our bondage." This dynamic tension between human sin and divine grace is central to the biblical narrative, pointing to a God who is both just and merciful, always providing a way for His people to return to Him.
REFLECTION AND APPLICATION
Ezra 9:8 offers profound and enduring lessons for believers today. It calls us to a deep and honest acknowledgment of our own sin and shortcomings, mirroring Ezra's profound grief and confession. Just as Israel repeatedly fell short of God's commands, we too often find ourselves straying from His path. Yet, this verse assures us that even in our failures, God's "grace" is always available, offering "a little space" for repentance and restoration. It reminds us that God is faithful to preserve His people, providing a "nail" – a secure and stable foundation – in His presence, which for us is found ultimately in Christ and His church. This gives us immense hope, knowing that even when we feel "in our bondage" to circumstances, sin, or worldly pressures, God desires to "lighten our eyes" with spiritual understanding and grant us "a little reviving." This encourages us to seek His face, confess our sins, and trust in His unfailing mercy to grant us new mercies and spiritual refreshing, regardless of our limitations or past failures. Our response should be one of humble gratitude and renewed commitment to walk in His ways, empowered by His ever-present grace.
Questions for Reflection
FAQ
What does "a nail in his holy place" mean in Ezra 9:8?
Answer: The phrase "a nail in his holy place" is a powerful metaphor for stability, security, and a firm foundation. In ancient times, a "nail" (Hebrew: yâthêd, from H3489) referred to a tent peg or a sturdy peg driven into a wall, used to hang valuable items or provide structural support. In this context, "his holy place" refers to Jerusalem and the rebuilt Temple, which served as the spiritual and communal center for the returned exiles. Therefore, God providing "a nail" meant He was granting them a secure, fixed, and stable foothold in their land and in His presence, preventing them from being completely uprooted again after the exile. It signifies God's commitment to re-establish His people and provide a place of worship and identity, even though they remained under foreign rule. This imagery is also found in Isaiah 22:23, where a "nail in a sure place" symbolizes a reliable and honorable leader.
How does "lighten our eyes" relate to spiritual understanding?
Answer: To "lighten our eyes" (Hebrew: lĕhaʾîr ʻênênû, from H215 and H5869) is an idiomatic expression that goes beyond mere physical sight. It primarily signifies receiving spiritual understanding, renewed hope, clarity of divine purpose, and renewed vitality. When one's eyes are "lightened," it implies emerging from spiritual darkness, despair, or blindness into a state of clear perception and vigor. In Ezra 9:8, it means that God's grace enables the people to truly comprehend their situation, His will, and His goodness, dispelling the spiritual lethargy and hopelessness that can accompany prolonged sin and suffering. It's a prayer for discernment, renewed hope, and a fresh perspective on God's ongoing work in their lives. This concept is echoed in other biblical passages, such as Psalm 13:3 where the psalmist prays for God to "lighten my eyes, lest I sleep the sleep of death."
What is the significance of "reviving in our bondage"?
Answer: The phrase "reviving in our bondage" (Hebrew: michyâh bəʿaḇdūṯēnū, from H4241 and H5659) highlights God's ability to provide spiritual and physical refreshment, restoration, and a measure of life even in circumstances of severe limitation and subjugation. "Bondage" refers to their political status as a people under the dominion of the Persian Empire, meaning they did not have full national sovereignty. Despite this external constraint and their internal spiritual malaise due to sin, God grants them "a little reviving." This signifies that God's grace is not limited by external circumstances or human failings. He can quicken their spirits, sustain their existence, and provide a measure of hope and vitality, preventing complete despair and extinction. It demonstrates God's persistent care for His people, offering a taste of restoration and new life even when full freedom or prosperity is not yet realized. It is a testament to God's power to work within and through difficult situations, providing sustenance and hope.
CHRIST-CENTERED FULFILLMENT
Ezra 9:8, while rooted in the historical experience of post-exilic Israel, finds its ultimate and most profound fulfillment in Jesus Christ. The "grace" extended to a rebellious Israel foreshadows the ultimate, boundless grace poured out through Christ, who is full of grace and truth. While Israel received "a little space grace," believers in Christ receive grace upon grace, leading to salvation and eternal life (Titus 2:11). The concept of "a remnant to escape" finds its perfect realization in the church, the spiritual Israel, composed of all who are called out of darkness into Christ's marvelous light (1 Peter 2:9). Jesus himself is the ultimate "nail in his holy place," the secure and unshakeable foundation upon whom God's new temple, the church, is built (Ephesians 2:20), the cornerstone that provides ultimate stability and security for all who believe (Isaiah 28:16). Furthermore, the desire for God to "lighten our eyes" is fulfilled through the Holy Spirit, who illuminates the eyes of our hearts to know the hope of God's calling and the riches of His glorious inheritance (Ephesians 1:18). Finally, the "little reviving in our bondage" points to the new life and spiritual vitality found in Christ, who came that we might have life and have it more abundantly, even while we await our full redemption from the "bondage" of sin and death in this fallen world (Romans 8:21). Thus, Ezra 9:8 serves as a poignant Old Testament shadow of the greater realities of grace, security, and spiritual life found in the person and work of Jesus Christ.