Ezra 9:1-4 Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites… Now when these things were done, viz., when the free-will offerings were deposited in the temple, when the sacrifices had been offered, when the king's commissions had been delivered to his lieutenants and the governors of the provinces - when all things promised well, a new cause of trouble arises. "The princes came," etc. (vers. 1, 2). Here we have - I. THE CAUSE OF EZRA'S GRIEF. 1. The law of God was violated. (1) The holy people had made marriages with strangers. God had separated the people of Israel to himself (Deuteronomy 14:1, 2). For them to form such affinities was against the law (Deuteronomy 7:3). The marriage union of children of God with children of Satan is monstrous. It is an outrage against the spirit of the gospel (2 Corinthians 6:14). (2) They had in consequence been drawn into their abominations. This is just what might have been expected. This issue is constantly foreshown (Exodus 34:15-17). The effect of these unequal yokings upon Christians is most melancholy. 2. The violation of the law was general. (1) The rulers were involved in it. The civil; the ecclesiastical. "The princes and rulers have been chief in this trespass." Being in it, this could not be otherwise. Position involves responsibilities. Those who are conspicuous for station should be conspicuous for goodness. (2) The people were in it. Crime is contagious. Witness too often the tyranny and slavery of fashion. What absurdities are endured because prescribed by the leaders of fashion! How demoralising to a people is corruption in the court. The rulers could not reprove the people when implicated themselves. 3. The fact was incontestable. (1) It was reported to Ezra by the princes. The representatives of David and Solomon were the princes of Judah. They had the rule over the people, and must be presumed to be well informed. (2) But in this matter they cannot be mistaken, for they are themselves also in the transgression. They bear witness against themselves. Note here the power of conscience. Crime cannot be hidden for ever. The great day of judgment will bring all deeds of darkness to the light. Consider now - II. THE DEPTH OF EZRA'S GRIEF (vers. 3, 4). 1. He rent his clothes. (1) In early times emotion was commonly expressed in symbolical acts. This action was expressive of deep distress of soul (Genesis 37:29, 30; Leviticus 10:6; Leviticus 11:44; Judges 11:35; Job 1:20). The rending of the heart is the idea (Joel 2:13). (2) Ezra rent his garment. The word here rendered "garment" (בֶּגֶד behged) is the common term for clothes. His rending the vestments personal to him would express his personal grief. The honour of God should.be personal to each of us. (3) He also rent his mantle. The term here employed (מְעִיל m'il) describes an official robe. It is used for the robe of the ephod worn by the high priest; also for the kingly robe of David, and that of Saul, the skirt of which was cut off by David (1 Samuel 24:4; 1 Chronicles 15:27). The "mantle" in which the ghost of Samuel was seen is described by the same word (1 Samuel 28:14). In Ezra's case it might be his official robe either as a priest or as a civil ruler, or both. In rending his mantle, therefore, he expressed his distress as representing the people. Religious men are the truest patriots. 2. He plucked off his hair. (1) The hair of his head. As the head is the symbol of rule, so the hair of the head was regarded as a natural crown (1 Corinthians 11:7). Righteousness is the crown of our glory (2 Timothy 4:8). Sin plucks this crown from us, and reduces us to the deepest humiliation (Nehemiah 13:25). This humiliation was expressed by Ezra. (2) The hair of his beard. This sign of manhood was regarded as a symbol of honour, and a greater insult could scarcely be given to an Oriental than to pluck or cut off his beard (2 Samuel 10:5). This action of Ezra set forth how he regarded the honour of his nation to be wounded in the tenderest place by this mingling of the holy seed with the people of the land. 3. He sat down astonied. (1) The state of silent, awful desolation in which Ezra sat is not inaptly expressed by this old English word, which suggests the idea of being stunned as by thunder. He was awed by hearing as it were the rumbling of the approaching thunder of God's judgments upon a guilty people. (2) Then were assembled to him "every one that trembled at the words of the God of Israel." The sympathy of a common fear brought them together, as a terrified flock would gather when the elements become sulphurous for the thunder-storm. Good men love to meet in joy; so do they love to meet in grief. Let us admire and imitate (a) this zeal for God. This grief for his honour being outraged by sinners. (b) This purest patriotism which repents vicariously for our people. - J.A.M. Parallel Verses KJV: Now when these things were done, the princes came to me, saying, The people of Israel, and the priests, and the Levites, have not separated themselves from the people of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. |
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