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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 9:9, a profound confession within Ezra's prayer, captures the paradoxical reality of the returned exiles: though they were "bondmen" under foreign rule, God had not abandoned them. This verse powerfully articulates God's unwavering mercy and providential care, demonstrated through the Persian kings, which enabled Israel's spiritual and physical "reviving"—the rebuilding of the Temple, the repair of Jerusalem's desolations, and the promise of a protective "wall" for their security and identity. It stands as a testament to divine faithfulness amidst human failure, highlighting God's active work of restoration for His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 9:9 is rich with literary devices that amplify its theological impact. The most prominent is Contrast, which is central to the verse's power: the stark reality of "we [were] bondmen" is set against the glorious truth that "our God hath not forsaken us in our bondage." This juxtaposition highlights God's faithfulness and mercy as utterly undeserved and profoundly active in the face of human failure and subjugation. Another significant device is Metaphor/Symbolism, particularly in the phrase "to give us a wall." The physical wall of Jerusalem serves as a potent symbol not only of physical security but also of restored national identity, civic order, and the distinctiveness of God's people. Similarly, "reviving" functions as a Metaphor for national and spiritual resuscitation, implying a renewal of life from a state of near death. The verse also employs Divine Passive constructions (e.g., "hath extended mercy," "to give us a reviving," "to set up," "to repair," "to give us a wall"), which subtly but powerfully emphasize God as the primary agent behind all the positive actions described, underscoring His sovereignty and providential care. The entire prayer, of which this verse is a part, functions as a Lament and Confession, expressing deep sorrow over sin while simultaneously acknowledging God's just judgment and His enduring grace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 9:9 stands as a powerful testament to the enduring nature of God's covenant faithfulness and His sovereign control over history. It demonstrates that even when His people are in a state of deep spiritual and national decline, having justly incurred divine judgment through their unfaithfulness, God does not abandon them. His mercy is not contingent on their perfection but flows from His own character and His unwavering commitment to His promises. The verse illustrates God's ability to work through unexpected means—even pagan kings—to accomplish His redemptive purposes, proving that His plans cannot be thwarted by human sin or geopolitical power. It highlights the theme of divine initiative in restoration, reminding us that true revival and rebuilding are ultimately God's work, a gift of His grace. This truth offers profound hope for all who find themselves in spiritual or physical "bondage" or experiencing "desolations," affirming that God's power to revive and restore is always present and active.
REFLECTION AND APPLICATION
Ezra 9:9 offers a timeless message of hope and a profound call to humility and trust. In our own lives, we often find ourselves in various forms of "bondage"—to sin, to difficult circumstances, to despair, or to the consequences of our own failures. This verse reminds us that even in these moments of weakness and subjugation, God has not forsaken us. His mercy is always available, and His power to bring about "reviving" is limitless. We are encouraged to recognize God's sovereign hand at work even through unexpected and seemingly secular channels, as He used the kings of Persia. This should prompt us to look for God's grace in unconventional places and to trust that He can orchestrate events to bring about His purposes in our lives and communities. When we experience personal or corporate "desolations," whether spiritual dryness, broken relationships, or societal decay, Ezra 9:9 invites us to hope in God's power to rebuild, repair, and provide security. It underscores the importance of honest confession, as Ezra's prayer demonstrates, as a pathway to experiencing God's restorative mercy and participating in His work of renewal.
Questions for Reflection
FAQ
What does "bondmen" mean in this context, and how were the Israelites in bondage if they returned to Jerusalem?
Answer: The term "bondmen" (Hebrew: ʻebed', H5650) in Ezra 9:9 signifies a state of political subjugation rather than literal chattel slavery for all the returned exiles. While they were allowed to return to Judah and rebuild, they were still under the dominion of the mighty Persian Empire. They lacked full national sovereignty, were subject to Persian laws, and paid tribute to the Persian king. Ezra's use of this term emphasizes their humility and dependence, acknowledging that their current political status was a consequence of their past sins and the subsequent divine judgment of exile. Despite this, God's mercy allowed them a measure of freedom and the ability to rebuild their spiritual and civic life within this larger imperial framework.
How did the "kings of Persia" extend mercy to the Israelites, and why is this significant?
Answer: The kings of Persia, particularly Cyrus, Darius, and Artaxerxes, extended mercy through a series of decrees that were remarkably favorable to the Jewish exiles. Cyrus's decree (recorded in Ezra 1:1-4) allowed the Jews to return to Jerusalem and rebuild their Temple, even providing resources for the project. Darius later confirmed and enforced this decree, ensuring the Temple's completion (Ezra 6). Artaxerxes, in Ezra's time, authorized Ezra's journey to Jerusalem with a substantial grant and authority to enforce God's law (Ezra 7). This is highly significant because it demonstrates God's absolute sovereignty over all nations and rulers. He used powerful pagan kings, who had no inherent allegiance to Yahweh, as instruments to fulfill His covenant promises to His people, illustrating His ability to work through unexpected means to accomplish His divine purposes.
What is the significance of "reviving" in this verse, and what does it entail?
Answer: "Reviving" (Hebrew: michyâh', H4241) in Ezra 9:9 signifies a comprehensive restoration and renewal—both spiritual and physical—from a state of desolation. It entails God breathing new life into a people who had been spiritually deadened by sin and physically devastated by exile. This "reviving" manifested in several ways: the spiritual awakening and commitment to God's law that Ezra sought to implement, the physical rebuilding of the Temple for proper worship, the repair of Jerusalem's ruins, and the hope for a secure, re-established community with its own "wall" of protection. It speaks of God's power to bring life out of death, hope out of despair, and order out of chaos for His people.
CHRIST-CENTERED FULFILLMENT
Ezra 9:9, with its themes of bondage, divine mercy, and spiritual and physical restoration, finds its ultimate and most profound fulfillment in Jesus Christ. Humanity, like the Israelites in exile, is inherently in "bondage"—not to a foreign empire, but to sin and death (Romans 6:17-18). We are utterly helpless to free ourselves from this spiritual slavery, and our condition is one of "desolation" and spiritual death (Ephesians 2:1). Yet, just as God extended undeserved mercy to His people in Persia, He has extended His ultimate mercy to all humanity through the sacrificial work of His Son, Jesus Christ (Romans 5:8). Christ is the true "reviving" for humanity, bringing spiritual life to those who were dead in their transgressions (Ephesians 2:4-5). He is the ultimate "house of our God," for in Him "all the fullness of God was pleased to dwell" (Colossians 1:19), and He declared Himself the true Temple, capable of being destroyed and rebuilt in three days (John 2:19-21). Furthermore, Christ provides the ultimate "wall" of security and protection, not a physical barrier, but the spiritual security of salvation, reconciliation with God, and eternal peace for all who believe in Him (Colossians 1:20). In Him, the desolations of sin are repaired, and a new creation is brought forth (2 Corinthians 5:17).