1. The problem of mixed marriages ch. 9

Ezra soon discovered that some of the Jews who had been living in Judah for some time had begun to intermarry with Gentiles. This practice had led the Israelites into idolatry in the past. God had sent their forefathers into exile for their idolatry. This is the reason the mixed marriages disturbed Ezra. The underlying issue was purity of religion.

 The news of apostasy 9:1-4

The Mosaic Law strictly forbade intermarriage with the native Canaanites (Exod. 34:11-16; Deut. 7:1-5). Furthermore intermarriage with other non-Israelites had resulted in tragic consequences in Israel's earlier history (cf. 1 Kings 11:1-8).

"Thus the action in Ezra 10 is not directed against inter-Israelite marriages between the returnees and the peoples of the land' but specifically against Israel's old wilderness and early conquest enemies, namely, the Canaanite, Hittites, Perizzites, Jebusites, Amorites, Egyptians and Moabites (Ezra 9:1). It is upon this note of the conquest re-established' that the Book of Ezra ends."¹²⁷

"Under these circumstances the spirit of the law demanded an application broader than its original application. Hence Ezra was justified in applying a law limited to Canaanites to all pagan foreigners, even the Egyptians who were originally explicitly excluded."¹²⁸

Pulling out one's hair (v. 3) was and is an expression of extreme grief, violent wrath, or intense moral indignation (cf. Isa. 50:6). Ezra was not alone in his distress (v. 4). Ezra pulled out his own hair, but Nehemiah later pulled out the hair of his enemies (Neh. 13:25).

"A man's attitude toward God's Word is one of the ultimate criteria of his spirituality."¹²⁹

 Ezra's prayer 9:5-15

The priests presented the evening offering (v. 5) between 2:30 and 3:30 p.m. in Jesus' day.¹³⁰Ezra's prayer contains four primary characteristics: solidarity, confession, readiness to change, and faith in God's mercy.¹³¹

In his sermonic prayer Ezra identified himself with the body of believers even though he had not personally participated in their sin (cf. Dan. 9:4-19).

"In a time like today in which individuality is emphasized, people cannot always understand this attitude. For the Israelites, and later for the Jews, the Lord contracted a covenant with all the people and not only with individuals. All the people were responsible for the acts of every individual or group (cf. also Judg. 19-21)."¹³²

We enter into the blessing and discipline of others simply because we are part of the group to which we belong. Ezra's posture (v. 5) reflected his attitude of humility and submission to God.

Israel had departed from God's revealed will. Ezra confessed this as sin (vv. 6-7, 10). He also thanked God for His grace to the immigrants (vv. 8-9). The "peg"(v. 8) in view could refer to both the temple¹³³and the returned exiles. These were the first small beginnings of larger establishment in the land that would follow, as the pounding in of a tent peg is the first step in erecting a tent. It was "a foothold."

"This is language from nomadic life, and it refers to a place reached after a long journey where a tent may be pitched."¹³⁴

"A little grace had been granted by God to his people; a small remnant had found its weary way back to its home and driven a single peg into its soil; a solitary ray of light was shining; a faint breath of freedom lightened their slavery."¹³⁵

Ezra summarized the teaching of former prophets in verses 11-12. Then he reflected on the destiny of the Israelites (vv. 13-15). He contrasted Israel's sin and guilt with God's holiness and righteousness. He made no request or promise. He just confessed the sin of the people and reflected on its significance.

This is one of the great prayers God recorded in the Old Testament (cf. 2 Chron. 6; Neh. 9; Dan. 9). It illustrates how a faithful individual should respond to the sins of the people among whom he or she lives.