Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

9:1-2 For the peoples of the lands, see note on 3:3. They are further identified as idolatrous nations, for the Canaanites, the Hittites, the Perizzites, the Jebusites, . . . and the Amorites are among the seven nations that Israel was commanded by Moses to drive out of the land (see Deut. 7:1-5). The Ammonites and Moabites were nations east of the river Jordan, outside the Promised Land, who were regarded as especially hostile to Israel (Deut. 23:3-4). And in Lev. 18:3, Egypt is regarded as morally equal to Canaan. The peoples of the land who keep themselves distinct from the returned temple-community are thus portrayed as the same in principle and in character as these ancient enemies. These are specifically wives (Ezra 9:2) of foreign nations who had not abandoned their worship of other gods, for 6:21 makes it clear that such people could join the people of Israel if they were willing to follow the Lord God alone (see note on 6:21). Their abominations (9:1) refers to these peoples' worship of other gods and the associated practices that Yahweh, God of Israel, regarded as particularly wicked (Deut. 12:31). It is implied that the foreigners' religions in Ezra's day were just as idolatrous as in ancient times, and thus it is clear that the issue is not ethnic purity (cf. Ezra 6:21). Intermarriage with the indigenous population carried the danger of religious apostasy, and therefore was expressly forbidden by the law (Deut. 7:3). The holy race (Ezra 9:2) is literally "holy seed/offspring" and alludes to the "offspring" of Abraham, who bore the ancient promise of covenant and land (Gen. 12:1-3; 15:5; 17:7-8). The "holy seed" was also seen in prophecy as the surviving remnant that would be brought to life again after the terrible judgment of the exile (Isa. 6:13). The involvement of all classes of the community--the priests, the Levites, and the people of Israel (Ezra 9:1), as well as the officials and chief men (v. 2)--shows that the problem included all the people. The term faithlessness (Hb. ma‘al, v. 2) is an extremely strong expression for abandonment of the faith, especially by leaders (see 1 Chron. 10:13, where it is translated "breach of faith").

9:3 Ezra expresses his deep dismay by performing ritual acts of mourning. His severe reaction results from the fact that the "holy race" has compromised its newly won salvation by returning to the sins that had brought judgment in the first place.

9:4 trembled at the words of the God of Israel. An expression for pious eagerness to obey God, and respect for his holiness (cf. Isa. 66:2).

9:6-7 Ezra confesses sin on behalf of the covenant community, beginning with the historic sins of Israel that had led to the Babylonian exile.

9:6 our iniquities . . . our guilt. These two strong terms (Hb. ‘awon, "iniquity," and ’ashmah, "guilt") are each repeated twice here. Ezra recognizes the justice of the punishment of exile.

9:7 the days of our fathers. That is, the time before the exile (see Zech. 1:4). The terms sword, captivity, plundering, and shame sum up the disasters experienced by the people because they failed to keep the covenant, and bring to mind the covenantal consequences for disobedience noted in Lev. 26:14-39 and Deut. 28:15-68 (cf. 2 Kings 17:20; Jer. 24:9-10).

9:8 for a brief moment favor. Ezra refers to the time since Cyrus's edict. This was nearly a century, but was short in the sweep of Israel's history. The idea of a remnant could be attached to notions of God's judgment, for it can refer to a small remnant left afterward, or to the subject of renewed punishment (see Isa. 6:13a; 10:22; Jer. 24:8). But prophets also spoke positively of a remnant of Israel who would repent and be restored after the purifying judgment of exile, and who would continue to bear the identity and destiny of Israel (see Isa. 10:20-21; Jer. 24:4-7 also has the idea, though not the term). Ezra applies the term to the returned exiles (as does Nehemiah [Neh. 1:2]). his holy place. This refers narrowly to the temple and more broadly to the land of Judah.

9:9 we are slaves . . . in our slavery. The idea that the exiles remain slaves is unexpected after their restoration to the land, but acknowledges that they are still under the foreign authority of Persia (see Neh. 9:36-37). Therefore, the favorable view of Persia thus far does not prevent the exiles' aspiration to complete freedom. Even so, though they are under this foreign authority, God has shown steadfast love, the special quality of faithful love that characterizes his attachment to Israel in the covenant, and that he expects in return (Hos. 6:6).

9:10-12 Ezra alludes to Deut. 7:1-5 and the present community's breach of its prohibition of intermarriage.

9:11 impure . . . impurity . . . uncleanness. Ezra uses language from the "holiness" vocabulary to stress the incompatibility of the indigenous people's way of life and worship with that mandated by the holy God of Israel.

9:15 Ezra knows that God is both just and merciful. (For God as "just," or "righteous," see also Deut. 32:4; Ps. 119:137.) The very existence of the postexilic remnant proves his mercy; yet equally God would be justified in bringing renewed judgment on the sinful people. The prayer serves as a petition for mercy, and it prompts Ezra and his close associates to turn the people from their sin.