Charles Ellicott Commentary Ezra 9

Now when these things were done.—The remainder of the book is occupied with the execution of Ezra’s function as a moral reformer. One chief disorder is mentioned: that of the mixed marriages (Ezra 9:2), which the new lawgiver evidently regarded as fatal to the purity of the divine service and to God's design in separating this peculiar people for a time.

The report of the abuse of mixed marriages is formally brought before Ezra.

The princes—These were heads of tribes, native rulers of Jerusalem, as distinguished from the satraps and governors. Zerubbabel’s office had no successor, and the term "princes" expressed their eminence rather than their authority, which had been powerless to check the abuses they complained of.

Doing according to their abominations.—This means, rather, as it regards their abominations. They are not charged with abandonment to idolatry, but with that particular laxity which appears subsequently.

The Ammonites.—It is remarkable that all the ancient proscribed races are mentioned, and not the specific nations by whose names the Samaritans were known, as if to make the case as hateful as possible. At the same time, many of these races still lingered in the vicinity of Judea.

The holy seed.—The “holy nation” or “peculiar people” of Exodus 19:6 is called the “holy seed” by Isaiah (Ezra 6:13), with reference to its being preserved and kept holy amid judgments; and here the same term is used with reference to its desecration by being made common among the nations.

The princes and rulers.—These were the upper classes, whether priests and Levites or laymen.

This trespass.—There is no question about the unlawfulness of these intermarriages, nor any mitigation on account of necessity. The rulers report it, and Ezra receives the report as evidence that God's whole purpose with regard to the people was, at the very outset of their new order, in the process of being defeated by the guilt of the heads of Israel. Their wrongdoing as such is admitted by everyone.

I rent my garment and my mantle.—Ezra's actions indicate his horror and grief. Both the tearing of the outer and inner garment and the plucking of hair were symbolic acts, teaching their lesson to the people who witnessed them and, as we see, were deeply impressed.

Trembled.—This was in fear of the divine judgments.

Transgression of those that had been carried away.—This was the usual name for the people at this time. During their captivity, however, they had not been guilty in this way. It was an aggravation of their guilt that they committed the trespass now.

Ezra’s prayer of confession and deprecation.

(Ezra 9:5) And at the evening sacrifice I arose up.—Until the afternoon Ezra had sat silent and in grief before the Temple, and in the presence of the people. Then, amid the solemnities of the sacrifice, he uttered the prayer he had been meditating.

(Ezra 9:6) And said, O my God.—The confession begins with O my God; but Ezra is the representative of the people, and it proceeds O our God (Ezra 9:10), without once returning to the first person.

(Ezra 9:7) Since the days of our fathers have we been in a great trespass.—In these Common Prayers of Ezra, Nehemiah, and Daniel, the race of Israel is regarded as one, and national sins as one great trespass. The repetition of this day at the beginning and at the end of the verse is to be observed: in the former place in reference to the sin; in the latter in reference to the punishment.

(Ezra 9:8) A little space.—The word little here and at the close of the sentence is emphatic. All the present signs of mercy are said, at the conclusion of the prayer (Ezra 9:14), to be conditional in their continuance. The little space from the time of Cyrus was nearly two generations, but it was only a moment in relation to the past and the possible future. The idea is inverted in Isaiah 54:7: For a small moment have I forsaken thee.

(Ezra 9:8) Nail in his holy place.—The Temple was itself the sure nail on which all their hopes hung.

(Ezra 9:8) A little reviving.—Literally, make us a little life. The present revival was only the beginning, and still precarious, as indicated by many signs.

(Ezra 9:9) We were bondmen.—Better, we are bondmen. In this lies the emphasis of the appeal.

(Ezra 9:9) A wall.—Like the nail, this is a figurative expression for security. The literal wall was not yet rebuilt. This completes the description of Divine mercy: first, the people were a delivered remnant; the Temple was a sure nail for the future of religion; and their civil state was made secure.

(Ezra 9:10) After this.—But all was a mercy for which there had been no adequate return.

(Ezra 9:11) Saying.—In the later Old Testament Scriptures, quotations from earlier ones often take this form, giving the substance of many passages. The same style is observable in the New Testament.

(Ezra 9:12) Give not your daughters.—See Deuteronomy 7:3, the only place where the prohibition includes both daughters and sons. It is noteworthy that the giving of daughters in marriage to heathens is not mentioned either in Ezra or in Nehemiah.

(Ezra 9:12) Nor seek their peace.—This is an evident echo of that most stern command in Deuteronomy 23:6.

(Ezra 9:15) O Lord God of Israel, thou art righteous.—The solemn invocation shows that this is a summary of the whole prayer. God’s righteousness is magnified, accompanied by the grace that had preserved them, though only as a remnant. As such, they were covered with their trespasses, and especially with this present trespass, the guilt of which underlies all.