Esdras 9
Bob Utley · You Can Understand the Bible
Esdras 9:1-4
9:1 "Now when these things had been completed" This could refer to Ezra 8:36, which would explain the four and one-half month period between Ezra's arrival and these charges. Many scholars have assumed that Neh. 7:73-9:37 fits historically between Ezra 8 and 9. However, they seem to be separated in time. Ezra 9:1-15 is also recorded in I Esdras 8:68-90. "princes" NKJV, TEV, REB "leaders" NRSV, NJB "officials" "officers" "rulers" "elders" The Hebrew term (BDB 978) has a wide range of meaning—"chieftain," "chief," "ruler," "official," "captain," "priest." Here it refers to religious leadership (cf. Ezra 8:24,29; 2 Chr. 36:14) or leaders of Jerusalem (cf. Ezra 8:14; Neh. 4:16; 11:1). Apparently Ezra's teaching of the Torah had an affect. This is a recurrent theme in both Ezra and Nehemiah. ▣ "The people of Israel and the priests and the Levites" This three-fold division of the Jewish returnees is consistent throughout Ezra and Nehemiah. ▣ "had not separated themselves" This VERB (BDB 95, KB 110) is a Niphal PERFECT (cf. Ezra 6:21). Some of the returning Jews married the indigenous population. This was especially problematic because this was the very issue which the Jewish leadership used to reject the help of the surrounding nations in Zerubbabel's day (cf. Ezra 4:1-5). This issue is also dealt with by Nehemiah (cf. Neh. 13:23-29, also note Mal. 2:10-16). ▣ "the peoples of the lands" The list is Mosaic (cf. Exod. 34:11-16; Deut. 7:1-4). These nationalities no longer had their identity (except Egypt, Ammon, Moab) in the post-exilic Persian period. However, it shows that Ezra was trying to relate to the Mosaic covenant. This chapter has nothing to do with the issue of interracial marriage, but of religious corruption. ▣ "abominations" This term (BDB 1072) denotes a violation of YHWH's covenant requirements, especially as it related to the fertility practices of the tribes of Canaan (cf. Deut. 18:9; 1 Kgs. 14:24; 2 Kgs. 16:3; 21:2; 2 Chr. 28:3; 33:2; 36:14; Ezra 9:1,11,14 and it is implied in Lev. 18:26,27,29,30; Deut. 18:12; 20:18). Special Topic: Abomination ▣ "Canaanites" This word (BDB 488) literally meant "to bundle" and came to refer to all the tribes of Palestine (Canaan). Some assert that the term meant "land of purple" (as does Phoenicia) and refers to the making of purple dye from sea shells. Even before this time period one of Ham's sons was named Canaan. He was cursed by Noah because of his father's sin (cf. Genesis 9) and became an ancestor of the Canaanites and Phoenicians (this is why this term often means "trader" or "merchant"). This cursing and later, Moses' warnings to kill all of the Canaanites (e.g., Deut. 7:1-5; 20:17; Ps. 106:34-39), caused this word to become a metaphor of evil, corruption, and abhorrence. These native tribes of Canaan were fertility worshipers (i.e., "their abominations," cf. Ezra 9:1; Gen. 15:16). God knew they would compromise His people, therefore, many of the laws of Leviticus deal with separation from these groups. Now again, God's people had disobeyed and compromised their faith by marrying pagan women. Special Topic: Pre-Israelite Inhabitants of Palestine ▣ "Hittites" These were Kanesian-speaking descendants of a people who dominated central Turkey. Their kingdom was centered at Hattusas in Anatolia and was very involved in Mesopotamia and Palestine from 1800-1200 B.C. ▣ "Jebusites" These were the inhabitants of Jerusalem until the conquest of David (cf. 2 Sam. 5:6-10). Remember, Jerusalem was originally called Salem (cf. Gen. 14:18) and later Jebus (e.g., Jos. 18:16,28; Jdg. 19:10,11). David made it his capital because of the proximity to Mt. Moriah, the place where YHWH caused His name to dwell (i.e., the temple mount). ▣ "the Ammonites and Moabites" These were relatives of the Jews, the descendants of Lot, and his own daughters (cf. Genesis 19). ▣ "Egyptians" This racial group did not live in Palestine, but in northeast Africa. It must be remembered that Solomon, 1 Kgs. 3:1, and Joseph, Gen. 41:45, married Egyptians with no hint of condemnation involved. We must balance this chapter with Deut. 21:10-14, which seems to allow foreign marriages. The problem was not foreign marriages, but religious amalgamation or eclecticism. ▣ "Amorites" I Esdras 8:69 has "Edomites" (but not Ammonites or Amorites) instead of "Amorites." In Gen. 15:16, it is a collective term for all of the peoples of Palestine (cf. Gen. 15:16). Sometimes they are referred to collectively as Canaanites or Amorites, but often they are divided into ten groups (Gen. 15:19), seven groups (Deut. 7:1; Josh 3:10; 24:11), six groups (Exod. 3:8), five groups (Exod. 3:17; Num. 13:29), or three groups (Exod. 23:28). 9:2 "for they have taken some of their daughters" It must be remembered that Moses (Exod. 2:21; Num. 12:1, and David, 2 Sam. 3:3) had foreign wives, as well as Joseph (Gen. 41:50) and Solomon (1 Kgs. 7:8). The holy race is not primarily racial, but religious (cf. Jdg. 3:4-7). The problem was not blood, but faith in YHWH (monotheism). ▣ "and for their sons" Arranged marriages were the only cultural option. These returning Jews were putting their male children in danger by divorcing their wives in order to marry Canaanite women within established families. ▣ "the holy race" This is an idiom (i.e., "the seed of holiness," JPSOA, "the holy seed") for a people who were meant to reflect God's character (e.g., Exod. 19:6; Isa. 6:13). There is no special race because all humans are made in the image and likeness of God (cf. Gen. 1:26-27). However, in this context it refers to the covenant people group out of which will come the Messiah (i.e., Jews, e.g., Gen. 12:3; 28:14). NASB, NKJV, JPSOA "intermingled" NRSV, Peshitta "mixed" "become contaminated" "has been contaminated" "has become mixed" "influenced by" The Hebrew VERB (BDB 786 II, KB 876, Hithpael PERFECT) meant to take or give a pledge, which was an idiom of identifying with someone (cf. Ps. 106:35; Prov. 20:19; 24:21). ▣ "the hands of the princes and the rulers have been foremost in this unfaithfulness" The leaders of the returning Jews were the very ones who were acting in such disobedient ways! The term "unfaithfulness" (BDB 591) means "a treacherous act" or "a breach of interpersonal trust," usually with God (e.g., Ezra 9:2,4; 10:6; Lev. 5:15; Num. 5:12; Jos. 22:22; 1 Chr. 9:1; 2 Chr. 29:19; 33:19). Biblical faith involves (1) personal commitment, (2) covenantal commitment, and (3) faithfulness. 9:3 "I tore my garment" This verse describes a series of Jewish acts of mourning (e.g., Ezra 9:5; 10:1,6; Jos. 7:6; 2 Sam. 1:11-12; 2 Chr. 34:27; Esth. 4:1; Isa. 36:22; Jer. 41:5). Apparently, Ezra did not know about these foreign marriages and was greatly appalled when he heard about it. His shock and sincerity also moved the exiles to reform their practices. Special Topic: Grieving Rites ▣ "my garment and my robe" The first term (BDB 93 II, the last entry) simply means the outer piece of clothing. It can refer to common clothing or special clothing. The second term (BDB 591) denotes a special robe worn by the leading people of society or religion (cf. NIDOTTE, vol. 2, p. 1018). There is a possible word play between these terms and "unfaithfulness" (BDB 591) of Ezra 9:2. ▣ "and pulled some of the hair from my head and my beard" One sign of mourning was the shaving of the head (cf. Job 1:20; Isa. 22:12; Jer. 7:29; 16:6; 41:5; 48:37; Micah 1:16), but Ezra's grief was so intense he pulled out hair from his head and face. This is the only occurrence of this act in the OT. ▣ "sat down" Sitting on the floor was also a sign of mourning (e.g., 2 Sam. 12:16; 13:31; Neh. 1:4; Isa. 47:1; Ezek. 26:16). NASB, NRSV, REB "appalled" "astonished" "crushed with grief" "in honor" "desolate" "in silence" "speechless" This VERB (BDB 1030, KB 1563, Poel PARTICIPLE) means "to be appalled," "awestruck," "horrified." It is used in Ezra 9:3 and Ezra 9:4. Its use is common in the seventh-century prophets and Daniel. Sin horrifies God and should horrify His people. It brings death and destruction. The Jews should have known this from their recent experience of the exile. 9:4 "everyone who trembled at the words of the God of Israel" This is a powerful metaphor for God's faithful people (cf. Ezra 10:3; Isa. 66:2,5)! The term (BDB 353) is used of people being afraid (cf. Jdg. 7:3), but also of God and those things connected to Him (e.g., Exod. 19:16,18; Deut. 5:23-27). the ark (1 Sam. 4:13) His word (Isa. 66:2,5; Ezra 9:4) His commandments (Ezra 10:3) His judgment (Isa. 41:5; Ezek. 26:16,18; 32:10) ▣ "until the evening offering" The morning offering was at 9 a.m., the evening offering was 3 p.m. (cf. Exod. 12:6; Dan. 9:21; Acts 3:1). Ezra sat appalled in the company of others sensitive to God and His word all day long. In a sense this is a confession of corporate sin (cf. Ezra 9:5-9), like that of Moses and Daniel.
Esdras 9:5-9
9:5 "humiliation" NKJV, NRSV "my fasting" "grieving" "out of my stupor" "self-abasement" "self-affliction" "quivering" This is the Hebrew term (BDB 777) for humiliation by fasting (cf. Ezra 8:21). Ezra had grieved all day with his spiritual companions. This represents sorrow and grief brought on by the knowledge of human sin and rebellion and its possible consequences for the whole group of restored Jews in Judah. ▣ "I fell on my knees" The normal stance for Jewish prayer was standing with hands and eyes uplifted. Whenever kneeling or prostration is mentioned in the Bible it signifies intensity (cf. 1 Kgs. 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Dan. 6:10). ▣ "stretched out my hands" This is literally "with palms up," which was the normal position for Jewish prayer (cf. Exod. 9:29,33; 1 Kings 8:22; 2 Chr. 6:12; Job 11:13; Ps. 28:2; 44:20; 68:31; 88:9; 134:2; 141:2; 143:6; Isa. 1:15). ▣ "the Lord my God" This is the covenant title for the deity of Israel (e.g., Gen. 2:4; Deut. 6:4-5). YHWH refers to deity as the covenant-making Savior, while Elohim refers to deity as the creator, provider, and sustainer of all life. Special Topic: Names for Deity, C. and D. 9:6 "I am ashamed. . .for our iniquities" Here is a unique combination between individual and corporate responsibility. Ezra, as all great OT leaders, identifies himself with a sinning, covenant community (e.g., Dan. 9:4-19; Neh. 9:5-38). Special Topic: Shame ▣ "ashamed and embarrassed" The two VERBS (BDB 101, KB 116, Qal PERFECT) are often found together in the prophets. Isa. 30:3-5; 41:11; 45:16,17; 50:7; 54:4 Jer. 20:11; 22:22; 31:19 Ezek. 16:52,54; 36:22 ▣ "our iniquities. . .our guilt" This is prose, but structured in parallel thought. The sin of these leaders is so big that it reaches heaven (i.e., God takes notice, e.g., Jer. 51:9; Rev. 18:5). "Risen above our heads" may be an idiom for an overwhelming flood (cf. Ps. 38:4) or a great wall between us and God (cf. Ps. 40:12). 9:7 Ezra recognizes that the very rebellion which had caused the military defeat of the Israelites throughout the years, has returned (cf. Neh. 9). These leaders had not "trembled at the words of God" (cf. Ezra 9:4)! They had flaunted their positions and power. The curses (cf. Deut. 27-29) of mixing with Canaan had manifested again! Nehemiah gives an historical account of Israel's history in Neh. 9:6-35. It was a history of their unfaithfulness, but YHWH's mercy and faithfulness. ▣ "have been given into the hand of the kings of the lands" This is an idiom of defeat. Menaham and Pekah (kings of Israel) were given into the hand of Tiglath-Pileser (Assyria) Hoshea was given into the hand of Shalmaneser or Sargon II (Assyria) Manasseh (king of Judah) was given into the hand of Esarhaddon (Assyria) Josiah was given into the hand of Pharaoh Necho II (Egypt) Jehoachin, Jehoakim, and Zedekiah were given into the hand of Nebuchadnezzar II (Babylon) ▣ Again Ezra's prose is poetic and patterned. It is represented in English as a series of INFINITIVES. to the sword to captivity to plunder to open shame 9:8 Notice that the unchanging character of the God of covenant mercy, and not the people's performance, is the key to His people's hope (cf. Ezek. 36:22-38). Yet, obedience is a covenant requirement. In the OT, it was the condition of blessing that fallen mankind could not achieve; in the NT it is a gift of YHWH to which fallen mankind must respond in faithfulness. Obedience is not the basis of covenant hope, but the result of God's merciful character (cf. Jer. 31:31-34, the new covenant). The goal of both the OT and NT is a people who reflect God's character. Obedience is still crucial (cf. Luke 6:46; John 15). Special Topic: Characteristics of Israel's God ▣ "to leave us an escaped remnant" These people were the beginning of God's new covenant people (cf. Ezra 9:13-15). If they wilfully sinned, what would become of the promises of God to the world (cf. Ezra 9:9, "in the sight of the kings of Persia"). Remnant terminology and theology is most common in Isaiah (cf. Isa. 1:9; 4:3; 10:20-22; 11:11-16; 46:3) and in Amos (Amos 1:8; 5:3,15; 9:12). Special Topic: The Remnant, three senses ▣ "a peg in His holy place" This is a metaphor from Israel's nomadic period which describes their new foothold in the Promised Land. It was drawn from putting up secure tents (cf. Isa. 22:23; 33:20; Zech. 10:4). It was also used as an idiom for blessing (cf. Isa. 54:2-3). ▣ "that our God may" Ezra prays for two merciful acts of God (these may be parallel, the first is an idiom for the second): enlighten our eyes revive amidst our bondage This is not what they deserved. They deserved judgment, but because God wants to use them to bless a world (cf. Ezra 9:9; Gen. 12:3; Exod. 19:5-6) Ezra prays to His compassion and larger redemptive purpose (cf. Isa. 60:1-3,19-20). 9:9 Here Ezra uses contrasting statements to make his theological point. YHWH has not forsaken us (BDB 736, KB 806, Qal PERFECT, cf. Gen. 24:27; Isa. 49:14; 55:7). YHWH has extended lovingkindness to us (BDB 639, KB 692, Hiphil IMPERFECT, cf 7:28). There are several places in the OT where this word, forsaken (BDB 736), is used in contrasting senses. YHWH has not forsaken or abandoned, but His people have forsaken and abandoned Him (cf. Deut. 31:16-17; 2 Chr. 12:5; 13:10-11; 15:2; 24:20; and Ezra 9:9-10, taken from NIDOTTE, vol. 3, p. 365). ▣ "lovingkindness" This is the Hebrew NOUN hesed (BDB 338). It developed a special connotation as the covenant word which describes God's loyalty and love to His covenant people. Special Topic: Lovingkindness (Hesed) ▣ "to restore its ruins" This may be an allusion to the restoration prophecy of Isa. 44:24-28 (esp. Ezra 9:26). ▣ "a wall in Judah and Jerusalem" This is another metaphor and it does not relate directly to the walls of Jerusalem (cf. Zech. 2:4-5). The Hebrew term (BDB 154) means "an enclosing wall" or "a rock wall showing ownership"; so this refers to the covenant people being restored to the land of promise, in order that all the world can see the mercy and power of God in fulfilling His covenant promises (e.g., Gen. 15:12-21)!
Esdras 9:10-15
9:11 "Your servants the prophets" See Special Topic: Servant Leadership ▣ "unclean. . .uncleanness" The term (BDB 622) originally referred to the ceremonial impurity caused by a woman's monthly menstrual cycle. It came to be a metaphor for "uncleanness" (cf. 2 Chr. 29:5; Ezek. 7:19-20; Zech. 13:1). In the Mosaic legislation any fluids which come out of the human body makes one ceremonially unclean, unable to participate in religious and social activities. ▣ "their abominations" This usually involves the sin of idolatry (e.g., Lev. 18:3,24-30) and disobedience (e.g., Jer. 7:25-26), which caused the exile in the first place. Now it was starting over again in the same way. Special Topic: Abomination ▣ "from end to end" This is literally "from mouth unto mouth" (Young's iteral Translation of the Bible, p. 320). The term (BDB 804) is often used in idiomatic phrases: "ask his mouth" (ask personally), Gen. 24:57 "mouth of the sword," Gen. 34:26 "mouth to mouth" (face to face), Num. 12:8; 2 Kgs. 10:21; 21:16; Jer. 32:4; 34:3 "with one mouth" (unanimous), Jos. 9:2 "mouth to mouth" (devour), Isa. 9:12 "mouth to mouth" (resuscitation), 2 Kgs. 4:34 "hand over mouth" (respect), Job 29:9 "mouth to mouth" (fill completely), 2 Kgs. 21:16; Ezra 9:11 (Examples taken from NIDOTTE, vol. 3, p. 583). 9:11-12 This seems to be a summary statement encompassing insights from Moses (cf. Exod. 23:32-35; 34:10-17; Deut. 7:2-3; 20:10-18) and the Prophets. In Jewish theology only prophets wrote Scripture, so Moses was considered a prophet (cf. Deut. 18:15-22) and more (cf. Num. 12:6-8). 9:12 "never seek their peace or their prosperity" This may be an allusion to Deut. 23:6. The VERB "seek" (BDB 205, KB 233, Qal IMPERFECT) may refer to treaties (cf. NIDOTTE, vol. 1, p. 994). Israel's Mosaic prohibition of any social or religious contact with idolatry (the first two VERBS are Qal IMPERFECTS used in a JUSSIVE sense ‒ "do not give your daughters," "do not take their daughters," cf. Exod. 23:32; 34:12) continues! ▣ "forever" See Special Topic: Forever ('olam). 9:13 You our God have requited us less than our iniquities deserve" This is an idiomatic way of asserting God's great love and mercy towards the Jews, but they took advantage of it! They are back in the promised land by God's forgiveness and restitution, but now they are violating His word again! The literal idiom is "held back downward" (BDB 362, KB 359 and BDB 641). 9:14 YHWH expresses anger towards an Israel to whom He chose to reveal Himself, so as to reveal Himself to the entire world. Their special knowledge brought great responsibility (cf. Deut. 7:11; 11:16-17; 29:25-29). 9:15 "You are righteous" YHWH's character is exactly opposite of His people's! He is faithful (cf. Ezra 9:9) and righteous, but they are unfaithful (cf. Ezra 9:2, even their political and religious leaders) and sinful (cf. Ezra 9:6-7,10,13). See note at Ezra 9:9. Special Topic: Righteousness ▣ "no one can stand before You" This is the theological summary of the results of human rebellion, both individually and corporately (e.g., Gen. 6:5,11-12,13; Job 4:17; 9:2; 25:4; Jer. 17:9).