Esra 9:1 Kommentar

The affairs of the church were in a very good posture, we may well suppose, now that Ezra presided in them. Look without; the government was kind to them. We hear no complaints of persecution and oppression; their enemies had either their hearts turned or at least their hands tied; their neighbours were civil, and we hear of no wars nor rumours of wars; there were none to make them afraid; all was as well as could be, considering that they were few, and poor, and subjects to a foreign prince. Look at home; we hear nothing of Baal, or Ashtaroth, nor Moloch, no images, nor groves, nor golden calves, no, nor so much as high places (not only no idolatrous altars, but no separate ones), but the temple was duly respected and the temple service carefully kept up. Yet all was not well either. The purest ages of the church have had some corruptions, and it will never be presented "without spot or wrinkle" till it is "a glorious church," a church "triumphant," Eph 5:27. We have here, I. A complaint brought to Ezra of the many marriages that had been made with strange wives (Ezr 9:1, Ezr 9:2). II. The great trouble which he, and others influenced by his example, were in upon this information (Ezr 9:3, Ezr 9:4). III. The solemn confession which he made of this sin to God, with godly sorrow, and shame (Ezr 9:5-15).

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.

INTRODUCTION TO EZRA 9 Ezra being informed, by some of the princes who complained unto him, of the marriages of many of the Israelites with the people of the land, the Canaanites and others, was greatly grieved and distressed, Ezr 9:1, upon which he made a confession of their sins to God, with great shame, sorrow, and contrition, and deprecated the evils which they deserved, Ezr 9:6.

Now when these things were done,.... When the captives with Ezra had refreshed themselves, and weighed the money and vessels they brought, and put them into the hands of proper persons, and offered sacrifices, and delivered the king's commissions to his lieutenants and governors, and shown his own: the princes came to me; some of the nobles of Israel, the most religious of them, who were concerned at the corruptions that were among them, though not a sufficient number to reform them: saying the people of Israel, and the priests, and the Levites, have not separated themselves from the people of the land: but joined with them, though not in idolatrous practices, yet by marrying with them, which might lead them into them: doing according to their abominations; not serving idols as they did, but imitating them in their marriages: even of the Canaanites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites; affinity with many of these was forbidden by an express law, Deu 7:1 all but the Moabites, Ammonites, and Egyptians, and from these for the same reason they were to abstain; namely, lest they should be drawn into idolatry; that the priests and Levites should do this, who ought to have known the law, and instructed the people better, was very sad and shocking.

After these things were completed, etc. The guilt of this transgression is also clearly described and reproved by prophetic authority in the prophet Malachi; because evidently those who returned from Babylonian captivity, both princes and priests and Levites, as well as the rest of the people, took wives of Israelite descent, who, suffering from the hardship and infirmity of long life, and the fragility of their sex, had been worn out and contracted weakness and deformity of body, and they married foreign women who were either flourishing in age, or more beautiful in body, or daughters of the powerful and rich. This should be understood not about those who were then with Ezra, but about those who had already ascended from captivity with Zerubbabel and Jeshua; for those who had come with Ezra could hardly have so quickly despised the doctrine of such a great leader and prelate, as it is understood, that after scarcely five months in their homeland, they had left their own wives and taken foreign wives; of whom these princes, who brought this crime to Ezra to be punished, were more likely to have been. Nor is it surprising that the people of Israel, along with priests and Levites, are said to have committed this crime, since that transmigration was more from Judah and Benjamin than from the ten tribes which were called Israel. For it should be known that when Israel, that is, the ten tribes, was taken into captivity, the traditional name was also indiscriminately applied to the two tribes of Judah and Benjamin, calling them Israel. Therefore, the people of Israel in this place is to be understood not in the distinction of Judah and the ten tribes of Benjamin, but in the general distinction of the peoples of the lands, understanding the people of God, who polluted the dignity of their heavenly name with the society of earthly ones. For also the same prophet Malachi, whom the Hebrews assert to be Ezra himself, recalls such transgression in his book of prophecy: "Judah has been unfaithful, an abomination has been committed in Israel and in Jerusalem, because Judah has desecrated the sanctuary of the Lord, which he loves, and married the daughter of a foreign god. May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student—even though he brings an offering to the Lord Almighty" (Malachi II). Where, referring to Judah, he clearly indicates that the people of the first transmigration were polluted by this crime. And when he adds, "May the Lord cut off from the tents of Jacob anyone who does this—an advocate or master and student," he taught that both the leaders and the people, polluted by this transgression, and if they do not correct it, should be eradicated from the fellowship of saints. And when he added, "Even though he brings an offering to the Lord Almighty," he warns that they offer sacrifices to the Lord in vain, who do not fear to submit themselves to the devil by sinning. Among these, the admirable faith and excellent purpose of the people freed from captivity, who called other nations the peoples of the lands in distinction to themselves, should be noted, so that they clearly implied that they themselves, although born from the earth, believed they had their conversation not on earth, but in heaven, since they believed in the God of heaven above all other nations and hoped to obtain blessings from Him. From this, they rightly grieved that their sanctification was contaminated by people of the nations; and what is more serious, they confessed that their leaders, from whom they should have been corrected, were the first to err. It should be carefully noted, and taken as an example for conduct, that what the leaders sinned and made the people committed to them sin as well, other leaders who lived more sanctly strive to correct. But because they cannot do it by themselves, they refer the cause to the pontiff, that is, their archbishop, by whose authority such a grave, multifaceted, and long-lasting sin would be expiated. No one doubts that foreign wives figuratively represent heresies and superstitious sects of philosophers. When these are incautiously admitted into the Church, they not only contaminate the holy seed of Catholic truth and pure action with their errors, but also all the sins with which the Gentiles are accustomed to be polluted, while Christians are not ashamed to imitate them, become like foreign wives, degenerating from the holy seed of the word of God, by which they were born, as the apostle James says: "He chose to give us birth through the word of truth" (James I); and as if they produce profane offspring from the daughters of foreigners, while following the attractions of those who go astray, they bring forth perverse acts into the knowledge of everyone.

The princes inform Ezra that many of the people now settled in the had married heathen wives; and several of the rulers were principal offenders in this thing, Ezr 9:1, Ezr 9:2. He is greatly afflicted, Ezr 9:3, Ezr 9:4. His prayer to God on thus account, Ezr 9:5-15.

The people of Israel - These were they who had returned at first with Zerubbabel, and were settled in the land of Judea and whom Ezra found on his arrival to be little better than the Canaanitish nations from whom God had commanded them ever to keep separate.

EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4) Now when these things were done--The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of the office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction. One was particularly brought under his notice as being the source and origin of all others; namely, a serious abuse that was practised respecting the law of marriage. the princes came to me, saying--The information they lodged with Ezra was to the effect that numbers of the people, in violation of the divine law (Deu 7:2-3), had contracted marriages with Gentile women, and that the guilt of the disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of the leading men in the country. This great irregularity would inevitably bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israelites and all other people. Ezra foresaw these dangerous consequences, but was overwhelmed with a sense of the difficulty of correcting the evil, when matrimonial alliances had been formed, families had been reared, affections engaged, and important interests established.

Ezra's Proceedings in the Severance of the Strange Women from the Congregation of Israel - Ezr 9:1 When Ezra, some time after his arrival, was in the temple at Jerusalem, the princes of the people informed him that the Israelites had mingled themselves by marriage with the people of the lands (Ezr 9:1-2). Deeply moved by this communication, he sat astonished till the time of the evening sacrifice, while all who feared God's word assembled about him (Ezr 9:3, Ezr 9:4). At the evening sacrifice he fell upon his knees and prayed, making a touching confession of sin before God, in the name of the congregation (Ezr 9:5-15). During this prayer many were gathered around him weeping, and Shecaniah coming forth from their midst, acknowledged that transgressions of the congregation, and declared that they would make a covenant with God to put away all the strange wives (Ezr 10:1-4). After making the princes, the priests, and Levites take an oath that they would do according to the declaration thus made, Ezra left the temple and retired to the chamber of Johanan, to fast and mourn over the transgression of those who had returned from captivity (Ezr 10:5, Ezr 10:6). An assembly at Jerusalem was then proclaimed, and those who should not attend it were threatened with heavy penalties (Ezr 10:7-9). At this assembly Ezra reproved the people for their transgression, and called upon them to separate themselves from the people of the countries, and from the strange wives (Ezr 10:10, Ezr 10:11); upon which the assembly resolved to appoint a commission to investigate and decide upon individual cases. In spite of the opposition of some, this proposal was accepted, and the commission named (Ezr 10:12-17), which held its sittings from the first day of the tenth month, and made an end of its investigations into all cases brought before it by the close of the year. Then follows the list of those who had taken strange wives (10:18-44), with which the book concludes.

Information given of the intermingling of Israel with the heathen nations of the land by marriage (Ezr 9:1-4), and Ezra's prayer and confession (Ezr 9:5-15). - Ezr 9:1, Ezr 9:2. "When this was done, the princes came to me, and said, The people of Israel, and the priests, and the Levites, do not separate themselves from the people of the lands, according to their abominations, (even) of the Canaanites; ... for they have taken (wives) of their daughters for themselves and for their sons, and the holy seed have mingled themselves with the people of the lands." What now follows is placed in close chronological sequence with what precedes by the formula אלּה וּככלּות, at the time of the completion of these things; comp. Ch2 31:1; Ch2 29:29; Ch2 7:1. אלּה are the things related Ezr 8:33-36. Of these the delivery of the gifts took place on the fourth day after Ezra's arrival at Jerusalem, i.e., on the fourth or fifth day of the first month (comp. Ezr 8:32, etc., with Ezr 7:9). The sacrifices (Ezr 8:35) would undoubtedly be offered immediately; and the royal orders would be transmitted to the satraps and governors (Ezr 8:36) very soon after. As soon, then, as Ezra received intelligence concerning the illegal marriages, he took the matter in hand, so that all related (Ezr 9:3-10) occurred on one day. The first assemblage of the people with relation to this business was not, however, held till the twentieth day of the ninth month (Ezr 10:9); while on the calling of this meeting, appearance thereat was prescribed within three days, thus leaving apparently an interval of nine whole months between Ezra 8 and Ezr 9:1-15. Hence Bertheau conjectures that the first proclamation of this assembly encountered opposition, because certain influential personages were averse to the further prosecution of this matter (Ezr 10:15). But though Ezr 10:4-7 does not inform us what period elapsed between the adoption of Shecaniah's proposal to Ezra, and the proclamation for assembling the people at Jerusalem, the narrative does not give the impression that this proclamation was delayed for months through the opposition it met with. Besides, Ezra may have received the information concerning the unlawful marriages, not during the month of his arrival at Jerusalem, but some months later. We are not told whether it was given immediately, or soon after the completion of the matters mentioned Ezr 8:33-36. The delivery of the royal commands to the satraps and governors (Ezr 8:36) may have occupied weeks or months, the question being not merely to transmit the king's decrees to the said officials, but to come to such an understanding with them as might secure their favour and goodwill in assisting the newly established community, and supporting the house of God. The last sentence (Ezr 8:36), "And they furthered the people and the house of God," plainly shows that such an understanding with the royal functionaries was effected, by transactions which must have preceded what is related Ezr 9:1-15. This matter having been arranged, and Ezra being now about to enter upon the execution of his commission to inquire concerning Judah and Jerusalem according to the law of his God (Ezr 7:12), he received information of the illegal marriages. While he was in the temple, the princes (השּׂרים, the princes, are those who give the information, the article being used e.g., like that in הפּליט, Gen 14:13) came to him, saying: The people (viz., Israel, the priests, and the Levites; the three classes of the Israelite community) do not separate themselves from the people of the lands; comp. Ezr 6:21. כּתעבתיהם, with respect to their abominations, i.e., as Israel should have done with respect to the abominations of these people. The ל to לכּנעני might be regarded as introducing the enumeration of the different nations, and corresponding with מעמּי; it is, however, more likely that it is used merely as a periphrasis for the genitive, and subordinates the names to תּעבתיהם: their, i.e., the Canaanites', etc., abominations, the suffix relating, as e.g., at Ezr 3:12 and elsewhere, to the names following. Give Canaanitish races are here named, as in Exo 13:5, with this difference, that the Perizzites are here substituted for the Hivites, while in Exo 3:8; Exo 23:23, both are enumerated, making six; to these are added in Deu 7:1 the Girgashites, making, generally speaking, seven nations. Ammonites, Moabites, and Egyptians are here cited besides the Canaanitish races. The non-severance of the Israelites from these nations consisted, according to Ezr 9:2, in the fact of their having contracted marriages with them. In the law, indeed (Exo 34:16; Deu 7:3), only marriages with Canaanitish women were forbidden; but the reason of this prohibition, viz., that Israel might not be seduced by them to idolatry, made its extension to Moabites, Ammonites, and Egyptians necessary under existing circumstances, if an effectual check was to be put to the relapse into heathenism of the Israelitish community, now but just gathered out again from among the Gentiles. For during the captivity idolaters of all nations had settled in the depopulated country, and mingled with the remnant of the Israelites left there. By "the people of the lands," however, we are not to understand, with J. H. Michaelis, remnants of the races subjugated by Nebuchadnezzar and carried to Babylon, - who were now, after seventy years, returning, as well as the Jews, to their native lands under Cyrus; in support of which view Mich. incorrectly refers to Jer 25:9, etc. - but those portions, both of the ancient Canaanitish races and of the Moabites and Ammonites, who, escaping the sentence of captivity, remained in the land. נשׂאוּ is naturally completed by נשׁים from the context; comp. Ezr 10:44; Ch2 11:21, and other passages. The subject of התערבוּ is the collective הקּדשׁ זרע, the holy seed, i.e., the members of the nation called to holiness (Exo 19:5). The appellation is taken from Isa 6:13, where the remnant of the covenant people, preserved in the midst of judgments, and purified thereby, is called a holy seed. The second part of Ezr 9:2 contains an explanatory accessory clause: and the hand of the princes and rulers hath been first in this unfaithfulness (מעל, comp. Lev 5:15), i.e., the princes were the first to transgress; on the figurative expression, comp. Deu 13:10. סגנים is an Old-Persian word naturalized in Hebrew, signifying commander, prefect; but its etymology is not as yet satisfactorily ascertained: see Delitzsch on Isa 41:25.