Matthew Poole and continuators on Ezra 9

1 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 Canaanite, the Hittite, the Perizzite, the Jebusite, the Ammonite, the Moabite, the Egyptian, and the Amorite.

Who feared God, and understood that Ezra was come with large Commission from the King, and with this design, to reform all disorders, whereof this was not the least.

i. e. From the Heathen Nations round about them, which God had expresly commanded them to do, Deut. 7. 2, 3.

To wit, either, 1. Marrying promiscuously whomsoever they liked, as the Heathens used to do; Or, 2. Imitating them in their Idolatrous or other wicked practices, into which they were drawn by their Heathenish Affinities. Although they are not charged with any other crime besides their Marriage in the following account of it.

2 For they have taken of their daughters for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands : yea, the hand of the princes and rulers hath been chief in this trespass.

This they had done, either, 1. In the Land of their Captivity, into which these People were carried as well as others, as appears from Ier. 25. 9, &c. Or rather, 2. Since their return, as may be gathered from [illegible: 1+ letters]. 8, 9, 10, 14.

Who should have restrained the People from this sin, by their authority and example, and by doing otherwise, made the sin more general, and involved themselves and the Nation in the guilt of it.

3 And when I heard this thing, I rent my garment, and my mantle, and pluckt off the hair of my head, and of my beard , and sat down astonied.

Both my inner and my upper garment.

In testimony of my great grief and indignation; which was usual among all those Eastern and Antient People, wherein he did not transgress that Law, Levit. 19 27. Deut. 14. 1. because he did not shave off all the hair, but onely plucked off some hairs.

Partly for grief and shame at the sin; and partly for fear of some great and dreadful Judgment which he expected and feared for it.

4 Then were assembled unto me every one that trembled at the words of the God of Israel , because of the transgression of those that had been carried away , and I sat astonied until the evening sacrifice .

To joyn with me both in lamenting the sin, and in indeavouring the redress of it.

i. e. Who stood in awe of God, & of his Word, & durst not violate his commands; or who feared his threatnings against those that did so, and trembled for fear of God's Judgments upon them, and upon the whole Land for their sakes, as the following words imply. Compare Isa 66. 2, 5.

To wit, into Captivity, and were safely returned from it, and yet were not reformed either by their former affliction, or by their latter deliverance.

When the People used to Assemble together. See Psal. 141. 2. Acts 3. 1.

5 And at the evening sacrifice I arose from my heaviness, and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God,

i. e. From that mournful posture, v. 4. and put my self into the posture of a Petitioner. Or, by reason of my heaviness, or affliction. Having mourned for the sin, I considered that was not sufficient, and that God expected the confession and amendment of it, and therefore I fell to prayer.

Marginal references: Or, a[illegible: 1+ letters]liction.

6 And said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespasses grown up unto the heavens.

He includes himself in the number of the transgressors, not onely by a Rhetorical figure called Communication, but guilty in this kind: and partly because the Princes and Priests, and so many of the People having done this, the guilt was now become National.

Like deep Waters, in which we are as it were drowned, and ready to perish. Compare Psal. 38. 4.

Marginal references: Or, guiltiness.

7 Since the days of our fathers, have we been in a great trespass unto this day , and for our iniquities have we, our kings, and our priests been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day.

We are not purged from the guilt and filth of our Fathers sins, but we are still feeling the sad effects of their sins in the continuing Captivity of a great number of our Brethren; and we are still repeating the same sins.

8 And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape , and to give us a nail in his holy place , that our God may lighten our Eyes , and give us a little reviving in our bondage :

It is but a little while since God hath delivered and restored us, and yet we are already returned to our former sin and solly. Or thus, we have enjoyed this favour but a little while, and now we are sinning it away, and shortening our own happiness.

That by his favour many of us should escape out of Captivity, whom he calls but a remnant, because the far greatest part of the Israelitish Nation were yet in Captivity.

i. e. Either 1. A just and merciful Prince of our own Nation and Religion: such being compared to Nails or Pins, as Isa. 22. 23. Or rather 2. Some kind of settlement: whereas before we were tossed and removed from place to place as our Masters pleased. It is a metaphor from Tents, which are fastened by Cords and Nails, or Pins.

i. e. In this holy Land, as the Land of Iudah is called, Zech. 2. 12. Or, in Ierusalem, which is called The holy City, Neh. 11. 1, 18. Dan▪ 9. 24. which is peculiarly mentioned, because of the Temple, which was the Nail which fastened their Tents, and gave them some ground of hopes to continue in their Land.

i. e. That he might revive and comfort our hearts. For as darkness is oft put for a state of sorrow and affliction; so light is put for joy and comfort.

For we are not quite delivered, but still wear our setters upon us, being even here in subjection to our former Lords.

Marginal references: Heb. moment.; Or, a pin, That is, a constant and sure [illegible: 1+ letters]oode.

9 For we were bond-men , yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia , to give us a reviving to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem.

i. e. In greater bondage than that in which we now are.

i. e. Hath given us to find favour in their eyes.

To recover us from the grave of dreadful calamities in which we lay like dead men and dry bones, Ezek. 37. 1, &c.

To wit, of the Temple; either to build the house where there was only an heap of the ruines of the old Temple. Or rather 2. To frequent & celebrate the Worship of God in that place, which hath long lain like a desolate & neglected place. For the building of the House was mentioned in the next foregoing words.

Heb. an hedge, or a fence; either 1. The Wall built about Ierusalem. But it is probable that was not yet built, as we shall see by the following History. Besides, this fence is intimated to be as much a fence to the rest of Iudah, as to Ierusalem: Or 2. The favour and protection of the Kings of Persia, whose Edicts on their behalf were under God their security against all those enemies wherewith they were encompassed. Or 3. The powerful and gracious Providence of God, which had brought them together, and planted them in their own Land, and watched over them from time to time.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word].; Heb. a [illegible: 1 word]

10 And now, O our God, what shall we say after this ? for we have forsaken thy commandments,

What Apology can we make for our selves after thou hast conferred such great and high favours upon us, and we have so grosly abused them?

11 Which thou hast commanded by thy servants the prophets, saying, The land unto which ye go to possess, it is an unclean land with the filthiness of the people of the lands, with their abominations. which have filled it from one end to another, with their uncleanness.

This notes the cause or matter of this uncleanness. The Land was not unclean in it self, but onely polluted by the filthiness of its Inhabitants.

Or, of these Lands, which are round about it. This Land is as corrupt as any of the rest of the Heathen Nations.

Marginal references: [illegible: 1 span]; Heb. [illegible: 1 word] [illegible: 1 word]

12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace, or their wealth for ever: that ye may be strong and eat the good of the land, and leave it for an inheritance to your children for ever.

But root them out, as I have commanded you to do; which also they have abundantly deserved, both of mine, and of your hands. See Deut. 7. 2,

Although you may fancy that this way of making Leagues and Marriages with them, is the onely way to establish and settle you, yet I assure you, it will weaken and ruine you, and the contrary course will make you stronger.

Marginal references: Exod. 13. 32. [illegible: 1 word] ▪ [illegible: 1 word] ▪

13 And after all that is come upon us for our evil deeds, and for our great trespass , seeing that thou our God hast punished us less than our iniquities deserve , and hast given us such deliverances as this .

After all our sore sufferings for our sins.

And after all thy favour shewed to us in the mitigation of thy Judgments.

So full, so sudden, and unexpected, and amazing, not onely to our enemies, but also to our selves.

Marginal references: [illegible: 1 span]

14 Should we again break thy commandments, and joyn in affinity with the people of these abominations I wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping ?

Was this a fit and just requital of all thy kindnesses? or was this thy end and design in these actions? or wilst thou take this well from our hands?

Can we reasonably expect any thing from thee less than utter ruine?

15 O LORD God of Israel, thou art righteous , for we remain yet escaped , as it is this day: behold, we are before thee in our trespasses : for we cannot stand before thee , because of this .

A just and holy God, who dost hate, and wilst infallibly punish sin and sinners. Or, thou art merciful, as appears from hence, that notwithstanding all our sins, thou hast not utterly destroyed us, but left a remnant of us. The Hebrew word here rendred righteous, is oft used for merciful; as is well known to all the learned.

Or, though we remain, &c. i. e. Though thou hast yet spared us in part. yet thou art righteous, and therefore wilt certainly punish and destroy us according to our deserts, if we do not repent of, and reform this great wickedness.

We are here in thy presence, and so are all our sins; we are arraigning our selves before thy Tribunal, acknowledging our selves to be vile offenders, and thee to be just, if thou destroy us.

To wit, in Judgment, as that word is oft used, as Psal. 130. 3. Compare Psal. 1. 5. we must needs fall and perish at thy presence, as the phrase is, Psal. 9. 3.

Because of this our great guilt, and the aggravations of it.