ezra 9

The context is really the history of Israel before and after exile. But we get to that. Ezra has come to Jerusalem 79years after the first Israelites returned. The temple has been complete for 58 years. He gets there in the 5th month and then in the 9th month he gets the message in 9:1
“the people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations [8 Gentile races]”

we left it at a pretty dramatic point last week. Ezra has just heard this news, and 9:3 “as soon as I heard this I tore my garment and my cloak and pulled hair from my head and beard and sat appalled” – v4 he stays until the evening sacrifice. At that point v5 he gets on his knees and spreads out his hands to the Lord and prays.
And it’s a powerful prayer.

1. [v6-7] what Israel have done

Ezra comes before God ashamed and blushing and unable to lift his face to God.
He admits their complete guilt before God. Their iniquities have risen higher than their heads and their guilt has mounted up to the heavens. And he’s real about what has taken place in Israel’s history v7 “from the day of our Fathers to this day we have been in great guilt”. There are no real old golden days for Israel, in reality they have always been a nation of sinners, just as this world is populated entirely with sinful people. And it’s that sin that got them into exile in the first place.
“given into the hand of the kings of the lands, to the sword, to captivity, to plundering and to utter shame, as it is today”.

Ezra doesn’t make light of Israel’s situation, he doesn’t gloss over it. but on his knees in the space of two verses he says: ashamed, blush, iniquity, guilt, great guilt, iniquities, utter shame.

2. [v8-9] what God has done

v8 “but now” in spite of all that Israel are and all that Israel have done, God has still been good to them, has still been gracious to them. “for a brief moment favour has been shown by the Lord our God to leave us a remnant and to give us secure hold within his holy place” all the actions God has taken seem to be completely backwards. Because Ezra still feels the shock of God’s kindness on the backdrop of their unfaithfulness and deserved exile.
Firstly he hasn’t wiped them out, but He has left them a remnant.
Secondly He hasn’t left them in exile but has given them a secure hold of the holy land.
Thirdly he hasn’t left them in slavery but has brightened their eyes and given them freedom and relief.

Beautifully, humbly, soberly v9 starts with a four word sentence – “for we are slaves”
and yet this specific deliverance has taken place with the King of Persia and allowing them to rebuild the temple and even down the protection we heard about in previous weeks. And it’s all a result of his steadfast love. Any other love would waver with such a wayward people, but God’s love is exceptional.

3. [v10-15] now what?

And with these two clear in Ezra’s mind, and laid before the Lord. And with the knowledge in his mind, of why his beard and hair are torn and why his garment and cloak are in rags. He asks the question v10 “and now, O our God, what shall we say after this? For we have forsaken your commandments” [again. We’ve done it again].
It’s not a new law or a new error, but God was clear as Ezra cites a combination of Deuteronomy 11, Isaiah 1 and Ezekiel 37
and the clarity of such a law increases the guilt of the priests and Levites who are mentioned as those who have intermarried in 9:1.
And v13-14 Ezra puts everything up against each other
“And after all that has come upon us for our evil deeds and for our great guilt, seeing that you, our God, have punished us less than our iniquities deserved and have given us such a remnant as this,
shall we break your commandments again and intermarry with the peoples who practice these abominations?”

but there isn’t really a prayer. There doesn’t seem to be any grounds even to plead.
In this situation will God consume them so there should be no remnant nor any to escape?
v15 is a summary verse
what else can he say but: “O LORD the God of Israel, you are just, for we are left a remnant that has escaped, as it is today. Behold, we are before you in our guilt, for none can stand before you because of this”

and we leave Ezra there, on the ground, unable to stand before the Lord for the guilt of Israel. And this prayer, this representation of Israel to God, it isn’t anything more than admitting what they have done and how terrible it is. it’s not a wild plea, but I suppose it’s Ezra seeing Israel with the Lord’s eyes and saying “we are terrible to you even when you are so great to us”.

which is why my big idea is Ezra confesses Israel’s guilt to their righteous God. it doesn’t appear to be more than that.

and I’d have to be careful in applying it, because I so easily identify with this prayer of continual sinfulness. This sort of millionth apology that I’m sure we can all identify with. But I guess there is something here for us as the teachers of the people – since the sin mentioned was not limited to but shockingly includes the priests and the Levites. Because surely we who are closest to the Laws of God are also aware of how frequently we fall short of them.
so in main application I’d want to draw that thick line between God then and God now and the patience and mercy He has for such a wayward people. And the holy response to such sin is to run to, not from God.