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Expositor's Bible Commentary 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 Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. FOREIGN MARRIAGES Ezra 9:1-15 The successful issue of Ezra’s undertaking was speedily followed by a bitter disappointment on the part of its leader, the experience of which urged him to make a drastic reformation that rent many a happy home asunder and filled Jerusalem with the grief of broken hearts. During the obscure period that followed the dedication of the temple-a period of which we have no historical remains-the rigorous exclusiveness which had marked the conduct of the returned exiles when they had rudely rejected the proposal of their Gentile neighbours to assist them in rebuilding the temple was abandoned, and freedom of intercourse went so far as to permit intermarriage with the descendants of the Canaanite aborigines and the heathen population of neighbouring nations. Ezra gives a list of tribal names closely resembling the lists preserved in the history of early ages, when the Hebrews first contemplated taking possession of the promised land, { Ezra 9:1 } but it cannot be imagined that the ancient tribes preserved their independent names and separate existence as late as the time of the return-though the presence of the gypsies as a distinct people in England today shows that racial distinction may be kept up for ages in a mixed society. It is more probable that the list is literary, that the names are reminiscences of the tribes as they were known in ancient traditions. In addition to these old inhabitants of Canaan, there are Ammonites and Moabites from across the Jordan. Egyptians, and, lastly, most significantly separate from the Canaanite tribes, those strange folk, the Amorites, who are discovered by recent ethnological research to be of a totally different stock from that of the Canaanite tribes, probably allied to a light-coloured people that can be traced along the Libyan border, and possibly even of Aryan origin. From all these races the Jew’s had taken them wives. So wide was the gate flung open! This freedom of intermarriage may be viewed as a sign of general laxity and indifference on the part of the citizens of Jerusalem, and so Ezra seems to have regarded it. But it would be a mistake to suppose that there was no serious purpose associated with it, by means of which grave and patriotic men attempted to justify the practice. It was a question whether the policy of exclusiveness had succeeded. The temple had been built, it is true, and a city had risen among the ruins of ancient Jerusalem. But poverty, oppression, hardship, and disappointment had settled down on the little Judaean community, which now found itself far worse off than the captives in Babylon. Feeble and isolated, the Jews were quite unable to resist the attacks of their jealous neighbors. Would it not be better to come to terms with them, and from enemies convert them into allies? Then the policy of exclusiveness involved commercial ruin, and men who knew how their brethren in Chaldaea were enriching themselves by trade with the heathen, were galled by a yoke which held them back from foreign intercourse. It would seem to be advisable, on social as well as on political grounds, that a new and more liberal course should be pursued, if the wretched garrison was not to be starved out. Leading aristocratic families were foremost in contracting the foreign alliances. It is such as they who would profit most, as it is such as they who would be most tempted to consider worldly motives and to forego the austerity of their fathers. There does not seem to have been any one recognised head of the community after Zerubbabel; the "princes" constituted a sort of informal oligarchy. Some of these princes had taken foreign wives. Priests and Levites had also followed the same course. It is a historical fact that the party of rigour is not generally the official party. In the days of our Lord the priests and rulers were mostly Sadducean, while the Pharisees were men of the people. The English Puritans were not of the Court party. But in the case before us the leaders of the people were divided. While we do not meet any priests among the purists, some of the princes disapproved of the laxity of their neighbours, and exposed it to Ezra. Ezra was amazed, appalled. In the dramatic style which is quite natural to an Oriental, he rent both his tunic and his outer mantle, and he tore his hair and his long priestly beard. This expressed more than the grief of mourning which is shown by tearing one garment and cutting the hair. Like the high-priest when he ostentatiously rent his clothes at what he wished to be regarded as blasphemy in the words of Jesus, Ezra showed indignation and rage by his violent action. It was a sign of his startled and horrified emotions, but no doubt it was also intended to produce an impression on the people who gathered in awe to watch the great ambassador, as he sat amazed and silent on the temple pavement through the long hours of the autumn afternoon. The grounds of Ezra’s grief and anger may be learnt from the remarkable prayer which he poured out when the stir occasioned by the preparation of the vesper ceremonies roused him, and when the ascending smoke of the evening sacrifice would naturally suggest to him an occasion for drawing near to God. Welling up, hot and passionate, his prayer is a revelation of the very heart of the scribe. Ezra shows us what true prayer is-that it is laying bare the heart and soul in the presence of God. The striking characteristic of this outburst of Ezra’s is that it does not contain a single petition. There is no greater mistake in regard to prayer than the notion that it is nothing more than the begging of specific favours from the bounty of the Almighty. That is but a shallow kind of prayer at best. In the deepest and most real prayer the soul is too near to God to ask for any definite thing; it is just unbosoming itself to the Great Confidant, just telling out its agony to the Father who can understand everything and receive the whole burden of the anguished spirit. Considering this prayer more in detail, we may notice, in the first place, that Ezra comes out as a true priest, not indeed officiating at the altar with ceremonial sacrifices, but identifying himself with the people he represents, so that he takes to his own breast the shame of what he regards as the sin of his people. Prostrate with self-humiliation, he cries, "O my God, I am ashamed and blush to lift up my face to Thee, my God," and { Ezra 9:6 } he speaks of the sins which have just been made known to him as though he had a share in them, calling them "our iniquities" and "our trespass." { Ezra 9:6 } Have we not here a glimpse into that mystery of vicarious sin-bearing which is consummated in the great intercession and sacrifice of our Lord? Though himself a sinful man, and therefore at heart sharing the guilt of his people by personal participation in it, as the holy Jesus could not do, still in regard to the particular offence which he is now deploring. Ezra is as innocent as an unfallen angel. Yet he blushes for shame, and lies prostrate with confusion of face. He is such a true patriot that he completely identifies himself with his people. But in proportion as such an identification is felt, there must be an involuntary sense of the sharing of guilt. It is vain to call it an illusion of the imagination. Before the bar of strict justice Ezra was as innocent of this one sin, as before the same bar Christ was innocent of all sin. God could not really disapprove of him for it, any more than He could look with disfavour on the great Sin-bearer. But subjectively, in his own experience, Ezra did not feel less poignant pangs of remorse than he would have felt if he had been himself personally guilty. This perfect sympathy of true priesthood is rarely experienced, but since Christians are called to be priests, to make intercession, and to bear one another’s burdens, something approaching it must be shared by all the followers of Christ; they who would go forth as saviours of their brethren must feel it acutely. The sin-bearing sacrifice of Christ stands alone in its perfect efficacy, and many mysteries crowd about it that cannot be explained by any human analogies. Still, here and there we come across faint likenesses in the higher experiences of the better men, enough to suggest that our Lord’s passion was not a prodigy, that it was really in harmony with the laws by which God governs the moral universe. In thus confessing the sin of the people before God, but in language which the people who shared with him a reverence for The Law could hear, no doubt Ezra hoped to move them also to share in his feelings of shame and abhorrence for the practices he was deploring. He came dangerously near to the fatal mistake of preaching through a prayer, by "praying at" the congregation. He was evidently too deeply moved to be guilty of an insincerity, a piece of profanity, at which every devout soul must revolt. Nevertheless the very exercise of public prayer-prayer uttered audibly, and conducted by the leader of a congregation-means that this is to be an inducement for the people to join in the worship. The officiating minister is not merely to pray before the congregation, while the people kneel as silent auditors. His prayer is designed to guide and help their prayers, so that there may be "common prayer" throughout the whole assembly. In this way it may be possible for him to influence men and women by praying with them, as he can never do by directly preaching to them. The essential point is that the prayer must first of all be real on the part of the leader-that he must be truly addressing God, and then that his intention with regard to the people must be not to exhort them through his prayer, but simply to induce them to join him in it. Let us now inquire what was the nature of the sin which so grievously distressed Ezra, and which he regarded as so heavy a slur on the character of his people in the sight of God. On the surface of it, there was just a question of policy. Some have argued that the party of rigour was mistaken, that its course was suicidal, that the only way of preserving the little colony was by means of well-adjusted alliances with its neighbours-a low view of the question which Ezra would not have glanced at for a moment, because with his supreme faith in God no consideration of worldly expediency or political diplomacy could be allowed to deflect him from the path indicated, as he thought, by the Divine will. But a higher line of opposition has been taken. It has been said that Ezra was illiberal, uncharitable, culpably narrow, and heartlessly harsh. That the man who could pour forth such a prayer as this, every sentence of which throbs with emotion, every word of which tingles with intense feeling-that this man was heartless cannot be believed. Still it may be urged that Ezra took a very different view from that suggested by the genial outlook across the nations which we meet in Isaiah. The lovely idyll of Ruth defends the course he condemned so unsparingly. The Book of Jonah was written directly in rebuke of one form of Jewish exclusiveness. Ezra was going even further than the Book of Deuteronomy, which had allowed marriages with the heathen, { Deuteronomy 21:13 } and { Deuteronomy 23:1-8 } It cannot be maintained that all the races named by Ezra were excluded. Could it be just to condemn the Jews for not having followed the later and more exacting edition of The Law, which Ezra had only just brought up with him, and which had not been known by the offenders? In trying to answer these questions, we must start from one clear fact. Ezra is not merely guided by a certain view of policy. He may be mistaken, but he is deeply conscientious, his motive is intensely religious. Whether rightly or wrongly, he is quite persuaded that the social condition at which he is so grievously shocked is directly opposed to the known will of God. "We have forsaken Thy commandments," he exclaims. But what commandments, we may ask, seeing that the people of Jerusalem did not possess a law that went so far as Ezra was requiring of them? His own language here comes in most appositely. Ezra does not appeal to Deuteronomy, though he may have had a passage from that book in mind, { Deuteronomy 7:3 } neither does he produce the Law Book which he has brought up with him from Babylon and to which reference is made in our version of the decree of Artaxerxes: { Ezra 7:14 } but he turns to the prophets, not with reference to any of their specific utterances, but in the most general way, implying that his view is derived from the broad stream of prophecy in its whole course and character. In his prayer he describes the broken commandments as "those which Thou hast commanded by Thy servants the prophets." This is the more remarkable because the prophets did not favour the scrupulous observance of external rules, but dwelt on great principles of righteousness. Some of them took the liberal side, and expressed decidedly cosmopolitan ideas in regard to foreign nations, as Ezra must have been aware. He may have mentally anticipated the excuses which would be urged in reliance on isolated utterances of this character. Still, on a survey of the whole course of prophecy, he is persuaded that it is opposed to the practices which he condemns. He throws his conclusion into a definite sentence, after the manner of a verbal quotation, { Ezra 9:11 } but this is only in accordance with the vivid, dramatic style of Semitic literature, and what he really means is that the spirit of his national prophecy and the principles laid down by the recognised prophets support him in the position which he has taken up. These prophets fought against all corrupt practices, and in particular they waged ceaseless war with the introduction of heathenish manners to the religious and social life of Israel. It is here that Ezra finds them to be powerful allies in his stern reformation. They furnish him, so to speak, with his major premiss, and that is indisputable. His weak place is in his minor premiss, viz. , in the notion that intermarriage with Gentile neighbours necessarily involves the introduction of corrupt heathenish habits. This he quietly assumes. But there is much to be said for his position, especially when we note that he is not now concerned with the Samaritans, with whom the temple-builders came into contact and who accepted some measure of the Jewish faith, but in some cases with known idolaters-the Egyptians, for instance. The complex social and moral problems which surround the quarrel on which Ezra here embarks will come before us more fully as we proceed. At present it may suffice for us to see that Ezra rests his action on his conception of the main characteristics of the teaching of the prophets. Further, his reading of history comes to his aid. He perceives that it was the adoption of heathenish practices that necessitated the severe chastisement of the captivity. God had only spared a small remnant of the guilty people. But He had been very gracious to that remnant, giving them "a nail in His holy place"; { Ezra 9:8 } i.e., a fixture in the restored sanctuary, though as yet, as it were, but at one small point, because so few had returned to enjoy the privileges of the sacred temple worship. Now even this nail might be drawn. Will the escaped remnant be so foolish as to imitate the sins of their forefathers, and risk the slight hold which they have as yet obtained in the renewed centre of Divine favour? So to repudiate the lessons of the captivity, which should have been branded irrevocably by the hot irons of its cruel hardships, what was this but a sign of the most desperate depravity? Ezra could see no hope even of a remnant escaping from the wrath which would consume the people who were guilty of such wilful, such open-eyed apostasy. In the concluding sentences of his prayer Ezra appeals to the righteousness of God, who had permitted the remnant to escape at the time of the Babylonian Captivity, saying, "O Lord, the God of Israel, Thou art righteous, for we are left a remnant that is escaped, as it is this day." { Ezra 9:15 } Some have supposed that God’s righteousness here stands for His goodness, and that Ezra really means the mercy which spared the remnant. But this interpretation is contrary to usage, and quite opposed to the spirit of the prayer. Ezra has referred to the mercy of God earlier, but in his final sentences he has another thought in mind. The prayer ends in gloom and despondency-"behold, we are before Thee in our guiltiness, for none can stand before Thee because of this." { Ezra 9:15 } The righteousness of God, then, is seen in the fact that only a remnant was spared. Ezra does not plead for the pardon of the guilty people, as Moses did in his famous prayer of intercession. { Exodus 32:31-32 } As yet they are not conscious of their sin. To forgive them before they have owned their guilt would be immoral. The first condition of pardon is confession. "If we confess our sins, He is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness." { 1 John 1:9 } Then, indeed, the very righteousness of God favours the pardon of the stoner. But till this state of contrition is reached, not only can there be no thought of forgiveness, but the sternest, darkest thoughts of sin are most right and fitting. Ezra is far too much in earnest simply to wish to help his people to escape from the consequences of their conduct. This would not be salvation. It would be moral shipwreck. The great need is to be saved from the evil conduct itself. It is to this end that the very passion of his soul is directed. Here we perceive the spirit of the true reformer. But the evangelist cannot afford to dispense with something of the same spirit, although he can add the gracious encouragements of a gospel, for the only true gospel promises deliverance from sin itself in the first instance as from the greatest of all evils, and deliverance from no other evil except on condition of freedom from this. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

Doing according to their abominations. Ezra 9:1-4 The good man's sorrow over the people's sin William Jones. Learn — 1. Separation from the world is obligatory upon the true Christian. 2. Sin in others should be regarded by the true Christian with unfeigned sorrow and reprobation of the sin. 3. Sin in the avowed people of God is especially heinous and mournful. 4. It behoves Christians to give all diligence to walk holily and unblamably before God and before men ( William Jones. ) And at the evening sacrifice I rose up from my heaviness. Ezra 9:5-15 Ezra's confession of the people's sin William Jones. We have here — I. DEEP PERSONAL SHAME AND SORROW ON ACCOUNT OF THE SINS OF THE PEOPLE. II. HUMBLE CONFESSION OF THE SINS OF THE PEOPLE. III. A SOLEMN ANTICIPATION OF THE CONSEQUENCE OF THE CONTINUANCE OF THE SINS OF THE PEOPLE. 1. Continuance in sin would lead to their utter end as a community. 2. That such a consequence of the continuance of sin would be just (ver. 15). 3. That such a consequence of the continuance of sin was to be dreaded.Learn — 1. The greet evil of sin. 2. The grand hope of the sinner ( Psalm 130:3, 4, 7 ; 1 John 1:9 ). 3. The right relation of the good man to sin. ( William Jones. ) Ezra's humiliation for the sins of the people C. Simeon, M. A. I. THE REASON OF HIS SORROW. He regarded their sin — 1. As being a violation of an express command (vers. 10-12; Deuteronomy 2 ). 2. As having an evident tendency to bring the people back to idolatry. II. THE EXPRESSION OF HIS SORROW. ( C. Simeon, M. A. ) And now for a little space grace hath been shewed from the Lord our God. — Ezra's address Jabez Burns, D. D. I. THE GRACE ISRAEL HAD EXPERIENCED. II. THE EXALTED POSITION TO WHICH THEY HAD BEEN RAISED. III. THE BLESSING CONNECTED WITH THESE PRIVILEGES. Let the subject be — 1. A test of character. 2. An appeal as to our position. 3. A question as to our desires. 4. An exhortation. ( Jabez Burns, D. D. ) Now, therefore, give not your daughters unto their sons. Ezra 9:12 Forbidden marriages William Jones I. THEY ARE OPPOSED TO THE EXPRESS COMMAND OF GOD ( 2 Corinthians 6:14 ). II. THEY ARE INCONSISTENT WITH THE MOST SACRED ASPECTS AND ENDS OF MARRIAGE. III. THEY IMPERIL THE SALVATION OF THE SOUL. IV. THEY ARE INIMICAL TO WISE AND HARMONIOUS HOME GOVERNMENT. V. THEY ARE DETRIMENTAL TO THE BEST INTERESTS OF THE CHILDREN OF THE MARRIAGE. ( William Jones .} 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. Ezra 9:13-14 The goodness of God and the aggravations of sin Abp. Tillotson. We find in Scripture upon the most solemn occasions of humiliation that good men have always testified a thankful sense of the goodness of God to them. The greater and more lively sense we have of the goodness of God to us, the more we shall abhor ourselves, nothing being more apt to melt us to tears of repentance than the consideration of great and undeserved mercies vouchsafed to us. The goodness of God doth naturally lead to repentance. In the text we have — I. A CASE SUPPOSED, WHICH INVOLVES — 1. That sin is the cause of all our sufferings. 2. That great sins have usually proportionable punishment. 3. That all the punishments which God inflicts in this life do fall short of the demerit of our sins. 4. That God many times works very great deliverances for those who are very unworthy of them. 5. That we are but too apt, even after great judgments and after great mercies, to relapse into our former sins. 6. That it is good to take notice of the particular sins that have brought the judgments of God upon us. II. A SENTENCE AND DETERMINATION IN THE CASE — "Wouldest not Thou be angry with us till Thou hadst consumed us, so that there should be no remnant nor escaping?" This question implies a strong affirmative. 1. It is a fearful aggravation of sin after great judgments and great deliverances to return to sin, and especially to the same sins again.(1) To return to sin after great judgments is an argument of great obstinacy in evil. The longer Pharaoh resisted the judgments of God, the more was his wicked heart hardened, till at last he arrived at a monstrous degree of hardness. And we find that after God had threatened the people of Israel with several judgments, He tells them that if they "will not be reformed by all these things, He will punish them seven times more for their sins." What a sad complaint doth Isaiah make of the people of Israel growing worse for judgments ( Isaiah 1:4, 5 ; Isaiah 9:13 ; Isaiah 26:11 ). There is a particular brand set upon Ahaz because affliction made him worse ( 2 Chronicles 28:2 ).(2) When sin is committed after great mercies and deliverances vouchsafed to us is an argument of great ingratitude. This we find recorded as a heavy charge upon the people of Israel ( Judges 8:34, 35 ). How severely doth Nathan reproach David on this account ( 2 Samuel 12:7-9 ). And he was angry with Solomon for the same reason ( 1 Kings 11:9 ). However we may slight the mercies of God, He keeps a strict account of them. It is noted as a blot of Hezekiah that "he returned not again according to the benefits done unto him." Ingratitude to God is so unnatural and monstrous that we find Him appealing against us for it to the inanimate creatures ( Isaiah 1:2 ). And then He goes on and upbraids them with the brute creatures as being more grateful to men than men are to God ( Isaiah 1:3 ; Isaiah 26:10 ). There is no greater evidence of an untractable disposition than not to be wrought upon by kindness, not to be melted by mercies, not to be obliged by benefits, not to be tamed by gentle usage. Nay, God expects that His mercies should lay so great an obligation upon us that even a miracle should not tempt us to be unthankful ( Deuteronomy 13:1, 2 ).(3) To return to the same sins after great mercies and judgments is an argument of a perverse and incorrigible temper. With what resentment God speaks of the ill returns the children of Israel made to Him for the great mercy of their deliverance from Egypt ( Judges 10:11-14 ) Upon such an occasion well might the prophet say, "Thine own wickedness shall correct thee and thy sins shall reprove thee," etc. ( Jeremiah 2:19 ). 2. To return to the same sins again after great judgments and deliverances is a sad presage of ruin to a people.(1) Because this doth ripen the sins of a nation ( Genesis 15:16 ). When neither the mercies nor the judgments of God will bring us to repentance, we are then fit for destruction ( Romans 9:22 ).(2) Because this incorrigible temper shows the case of such persons to be desperate and incurable ( Isaiah 1:5 ; Matthew 23:37, 38 ). When God sees that all the means which He can use do prove ineffectual, He will then give over a people as physicians do their patients when they see that nature is spent and their case past remedy. When men will not be the better for the best means that Heaven can use, God will then leave them to reap the fruit of their own doings and abandon them to the demerit of their sin. ( Abp. Tillotson. ) The great trespass David Arnott, D. D. I. THAT JUDGMENTS ARE SENT AS THE PUNISHMENT OF SIN. 1. The unvarying testimony of Scripture is that transgression and punishment are closely united ( Genesis 2:17 ; Genesis 6:13 ; Genesis 18:20, 21 ). Throughout the entire history of Israel this fact was continually brought out into distinct recognition. 2. The "great trespass" deplored in the text. When God gave the law against intermingling with the nations he said, "for they will turn away thy sons from following Me that they may serve other gods." The fatal counsel of Balaam to Belak was to seduce Israel into alliance with the Moabites. And it is recorded of Solomon, "when he was old, that his wives turned away his heart after other gods." Whatever, therefore, tended to lead them into idolatry was to be regarded as an evil of the deadliest character; and as nothing tended so powerfully to draw away their hearts as this forbidden affinity with the heathen, it might well be termed their "great trespass." II. THAT DIVINE JUDGMENTS ARE MINGLED WITH MERCY. Ezra's acknowledgment was also made by Nehemiah," Nevertheless, for Thy great mercy's sake, Thou didst not utterly consume them; for Thou art a gracious and merciful God." In the same spirit of grateful humility Jeremiah says, "It is of the Lord's mercies that we are not consumed." The Psalmist sings in a similar strain, "He hath not dealt with us according to our sins nor rewarded us according to our iniquities." Sinners live under a respite — their punishment is intended to alarm,-not to crush them. III. THE DANGER OF DISREGARDING DIVINE JUDGMENTS. The history of the Jews is a dark narrative of mercies and ingratitude; exhortations and disobedience; warnings and neglect; judgments and impenitence; judicial blindness and total rejection. God's dealings with Israel were typical of His dealings with the Church at large and with its individual members. Religious privileges are sometimes long continued to a Church; but when it proves unfruitful, then is fulfilled — "The kingdom of God is taken from you, and given to a nation bringing forth the fruits thereof." The Churches at Ephesus, Sardis, and Laodicea have perished. The Spirit strives long with the disobedient; but there is a time when He ceases. As Christians we are under obligations to renounce the world and all familiar intercourse with those whose character and conduct might prove a snare to beguile us into sin ( 2 Corinthians 6:14-17 ). In almost every similitude employed in the Scriptures to characterise the situation and deportment of believers, we find something bearing a pointed allusion to this matter. They are called a "little flock"; "brethren living together in the same family"; "a garden enclosed"; "a lily among thorns"; "hidden ones"; a peculiar people; "the light of the world" shining amid the surrounding darkness. The Christian is represented as a "soldier" enlisted under the banner of the "Captain of his salvation," and who obviously cannot discharge his duty if he consort with his Master's enemies. He is a pilgrim who has bidden adieu to all the friends and follies of his youth, and who has set out alone on his wilderness path. In all these figures the idea of separation from the world is clearly implied. Separation from the world is not the supercilious distance of the haughty Pharisee. Isaiah speaks of a people which say "stand by thyself, come not near to me, for I am holier than thou." But what is said of them? "These are a smoke in My nose, a fire that burneth all the day." Neither is it a superstitious exclusion from society. The duties and business of active life must be attended to. The interchanges of civility and kindness must not be neglected. Our Lord and His apostles have left us an example in this matter. But there is a separation which, as the avowed friends of the Redeemer, we must maintain ( Matthew 10:37, 38 ). We must come out of every society where our consistency may be compromised, where our character may be suspected, where our personal piety may be invaded, and our conscience blunted. ( David Arnott, D. D. ) The voice of the soul in view of sin and of salvation from it Homilist. Under the influence of a great grief we have here the soul uttering two voices. I. THE VOICE OF CONSCIENCE IN VIEW OF SIN. Conscience says — 1. That man himself is responsible for his sins. "Our evil deeds and our great trespass." There is a strong tendency in man to charge his sins on others. (1) Sometimes on God Himself. (2) Sometimes on his fellow human creatures, as Adam did ( Genesis 3:12 ). (3) Sometimes on the devil ( Genesis 3:13 ).But an awakened conscience says with emphasis, "Our evil deeds and our great trespass." Conscience speaks — 2. Of the great evil of sin. Man is prone to make his sins look less than they really are. Conscience, like the Divine commandment, shows the "exceeding sinfulness of sin." Conscience says — 3. That punishment is connected with sin. There is punishment connected with the transgression of every law of God, both in the natural and in the moral world. God has so made His laws that they punish every one that transgresseth them themselves. Punishment may also follow sin in the world to come without the direct interposition of God. Conscience says — 4. That sin is not punished in this world according to its in desert. This is accounted for — (1) Because this is a world in which good and evil exist. (2) Because there is more mercy than justice in this world.The scale is never level when there is more weight in one end than in the other. The cause of the lightning and thundering in the natural world is the loss of the equilibrium in the air. So in the moral world, we see it sometimes much disturbed, and that in consequence of there being more mercy here than justice. Justice in this life is like an eternal sea kept within its bounds with only a few stria running over its banks just to show that it exists, while mercy is like an eternal ocean deluging the world. II. THE VOICE OF WONDER IN VIEW OF GOD'S SALVATION FROM SIN. This wonder is caused by. two things. 1. By the greatness of the deliverance. This is seen — (1) In its origin : (2) In the way in which it has been brought about. (3) In the vastness of the blessings which it brings to man. 2. By looking at the awful consequences of rejecting this salvation. Ezra is confounded here by thinking of the people's transgression and the awful consequences that would follow if they would not repent and seek forgiveness (ver. 14). "But what shall be the end of them that obey not the gospel of God?" ( Homilist. ) A past reviewed, a future contemplated Daniel Moore, M. A. (a thanksgiving sermon for the removal of cholera): — I. A PAST REVIEWED. We are reminded — 1. That the distresses of a nation come upon them for their sins. Now on this point we must be careful to use nothing but the language of holy sobriety. We reason, indeed, neither wisely, nor safely, nor honourably to God, when we make every national calamity stand in some definite retributive relation to certain national sins. We have no data for establishing such a relation either in reason or in Scripture, or in the constituted order of moral government. Thus, if a country should lose its colonies through misrule or bad government, or if an army should be cut up through a general's inconsiderate rashness, or if our emigrant population should perish by hundreds through being sent out in vessels that were not seaworthy, or if a malaria should infect a neighbourhood where all sanitary precautions have been neglected, it were a manifest misuse of terms to call any one of these resulting evils by the name of a Divine judgment. They are the ordinary consequences of a broken law. Still, while it is neither safe nor Scriptural to interpret as direct Divine visitations what are manifestly only the immediate and perceived result of human misdoing, it is just as bad philosophy to disown the traces of God's hand in calamities where the efficient causes are more occult and indirect and far-removed and untraceable. This world is His world; we must not cast Him out of its management. The pestilence is His servant, not His vicegerent; the strict dispenser of His judgment, not the uncontrolled executioner of its own. Why, I could just as soon be an idolater as one of our modern worshippers of second causes; for, if the one bows the knee to Juggernaut, the other seems to build s temple to the plague. But we have not so learned the rod, or so misinterpreted its harsh but emphatic voice. If Providence does travel beyond its wonted cycles, if the Lord does come out of His place, we know what it is for; it is "to punish the inhabitants of the earth for their iniquity." Our state is probationary, but God will have some smaller reckonings with us now. "All this came upon us," said Ezra, "for our evil deeds and for our great trespass." 2. When God visits a nation for their sins, He always mingles mercy with His chastisements. "Less than our iniquities deserve!" Why, what do they deserve? What do our murmurings, and crimes, and cruelties, and wicked blasphemies deserve? What do we deserve for the licentiousness of our pleasures, the covetousness of our gains, the stint measure of our charities, the worldliness of our homes? What do our rich men deserve for their pride, or our poor men for their profaneness? What do patriots deserve for their lukewarm love, or Christian rulers for enforcing a breach of the Divine commandments? Oh! in all this we see how far apart are offence and chastisement, the nation's sins and the nation's scourge. II. A POSSIBLE FUTURE. Two points are here insisted upon. 1. Sins after warning are the worst sins. To go on committing the same sins after judgments and chastisements evinces an obstinacy in evil, a stoutness of heart, a baseness of ingratitude, and almost a defiance of God. A continuance in sin under such circumstances shows a man's spirit to be intractable. Alarm him with warnings, he will not be affected by them; load him with benefits, he will not be obliged by them. His heart is like an anvil, strokes only make it more hard. 2. Judgments after deliverance are the worst judgments. There is an awful expression used by the apostle, "vessels of wrath fitted for destruction." When God has used all merciful expedients to no purpose — when judgments awake no terror, and deliverances inspire no gratitude — then He takes a final leave of us; we must reap the fruit of our own doings. ( Daniel Moore, M. A. ) Sorrowing for the sins of others Josiah Shute, B. D. I propound two things: First, an indictment preferred by Ezra against Israel; secondly, his pleading it for God against themselves. In the first he remembers God's mercy and their rebellion. God's mercy is laid down in the thirteenth verse, and that three ways. First, he shows that they were not punished without cause; secondly, that God punished them less than they deserved; thirdly, that He had totally delivered them. Their rebellion is comprised in the fourteenth verse, in which there are two parts: first, the sin; secondly, the punishment. The sin is laid down, first generally, "Should we again break Thy commandments?" Secondly particularly, and join in affinity with the people of these abominations?" Then follows the punishment. First, God will be angry; secondly, there is the degree of His anger, He will not leave consuming till all be destroyed. Before we handle the particulars there are two things in genera]. The first is out of the party, which was Ezra; the second is out of the course he takes, and that is humbling himself in God's presence. I. FOR THE PARTY, it is EZRA. Ye shall read in this book that he was a man that set his heart to seek the Lord; neither did he this only himself, but sought by all possible means to incite others to follow his godly example. Had all Israel been such as he, they needed not to have feared judgments coming upon them. Doctrine: Good men, though they be at peace with God, find cause of sorrow for other men's sins. Ye shall see this proved in the Scripture. The Spirit of God calls Lot a righteous man — yet this righteous man's soul was vexed from day to day with the unclean conversation of the Sodomites ( 2 Peter 2:8 ). The like we see in Moses ( Exodus 32:19 ). It was so with the prophet ( 1 Samuel 15:35 ). The like we see in David ( Psalm 119:136 ). May some man say, "What were the sins of the world to David?" It is true they were none of his, yet he thinks himself bound to grieve for them, because he knew they were displeasing to his Maker. We see the same in good Jeremiah ( Jeremiah 9:1, 2 ; Jeremiah 13:17 ). O blessed Saviour, Thou didst mourn for the hardness of men's hearts ( Mark 3:5 ; Luke 19:41, 42 ). Use 1. It shall be to let us see the stupidity of the sons of Belial. Though they have most cause to weep and mourn, yet they live in jollity and merriment, and are mere strangers to all sadness. Some of these stick not to say, What hath any man to do to weep for their sins? and that by their impieties they trouble none but their own souls, But I tell thee, O wretch, thou troublest not only thine own house and soul, but thou troublest all Israel, thou givest the saints of God occasion to be pensive for that which makes thee jocant and glad; and happy is it for thee that there be such Noah, Lot, Samuel, and David to mourn for thee; for were it not that some did mourn for thy profaneness, thou shouldst not live again to commit it. Use 2. This may answer a common objection which is put to the saints, because they be sad. I would have you know that it is not holiness which makes them sad, but the profaneness of the world ( Psalm 120:5 ). Use 3. Lastly, according to the practice of Ezra, though we have made our peace with God, let us mourn for the wickedness of others; every one knows what a cause there is for this. Religion is out of fashion, and none are so esteemed as fashion-mongers, they be your only men now in credit. First, it is piety to mourn for the sins of others. Shall we hear and see God to he dishonoured and not grieve for it? Piety cannot lodge in that breast where such an ill spirit inhabits. A man will and ought to grieve when his friend is wronged ( John 15:15 ). Secondly, pity requires this duty at our hands. I read of Marcellus, the Roman, that entering a city which he had gained by composition after a long siege, he burst forth into tears; one that stood beside him demanded why he wept. Saith he, "I cannot choose but weep to see so many thousand led into captivity." Shall a heathen weep for the captivity of men's bodies? and shall not Christians mourn for their sins which are enough to enthral souls? Thirdly, if we do not mourn for other men's sins we make them our own. Lastly, we should be moved to this duty by the blessing which attends it. What saith our blessed Saviour ( Matthew 5:4 )? And in Ezekiel 9:4 the Lord gives command to spare them in Jerusalem, that did "sigh and cry for the abominations done in the midst thereof." II. THE COURSE WHICH EZRA TAKES — and that is humbling him self by confession, weeping, and supplication. The main receipt in time of affliction is humiliation. This will appear in God's people ( 2 Chronicles 20:3 ; Ephesians 4:16 ; Jonah 3:5 ; Jeremiah 14:20 ; Joel 2:12 ). The people of God have done the same when the sword hath been amongst them; this we find in Joshua 7:6 . So likewise in the case of the whole Church ( Hosea 6:1 ). The grounds they went upon were these two: First, they knew it was God's commandment — that place in Zephaniah 2:1, 2 , is notable to this purpose. Secondly, the saints were sure that sin was the cause of all their miseries; that being the Achan which troubled the whole host, and the Jonah endangering the whole ship. What shall we think of a number of desiderate wretches in the world who, when they should be humbled under God's afflicting hand, sin more and more and more against Him? This was the sin of Ahaz ( 2 Chronicles 28:22 ; Isaiah 57:17 ). We now descend to the particulars as they were laid down. We begin with the indictment preferred by Ezra against Israel, in which is remembered God's mercy and their rebellion. God's mercy is laid down in the thirteenth verse, and that three ways. First, he shows that they were not punished without cause; secondly, that God punished them less than they deserved; thirdly, that He had totally delivered them. First, for the first particular in the gradation of God's mercy, "Thou our God hast punished us" — that is, Thou hast punished us deservedly. Tyrants will and do punish men without cause; but the Judge of all the world never proceeds to punish but when He is provoked. In that Ezra saith, "Seeing that Thou or god hast punished us." Take notice in the first place of this observation. Whatsoever is the instrument, God is the author of the punishment ( Isaiah 14:7 ; Amos 3:6 ). In 1 Corinthians 11:32 St. Paul there labours to persuade the Corinthians that God chastened them; and David saith ( Psalm 39:9 ), "I was dumb, and opened not my mouth, because Thou didst it." This may inform us what is the ground of all the impatience in the world. There be a number which repine when God's hand is upon them. What is the reason? They stick in the second causes, and look so much on the lower links of the chain, that they forget Him that hath the top of it in His hand. Secondly, here is a use of admonition. Ever look up to God in all thy afflictions. Look to Him in thy fever, in thy ague, in the plague. Lastly, when the Lord s hand is upon us, and that we would have it removed, the nearest way we can take is to have recourse to God by prayer. God doth never punish any without desert ( Genesis 18:25 ). We should ever justify God in all the judgments He brings upon us. The saints of God have done this in all times; thus did David ( Psalm 119:75 ). In the second place, seeing God punishes none without cause, let it teach us patience under His afflicting hand. Further, we may observe that Ezra speaks not only of sin in general, but of "a great trespass." What was it? It was the people mingling themselves with the heathen. The doctrine arising from hence is thus much. When God arises to judgment, He ever sets Himself against the foul sins of men. Wilt thou deal otherwise with God Almighty than with thy physician? When he comes to thee in thy sickness thou wilt conceal nothing from him, but tell him how it is with thee in every particular. And yet when thou comest to confess thy sins to thy God, thou concealest those capital sins which have most offended Him. ( Josiah Shute, B. D. ) Divine cordials Josiah Shute, B. D. We come now to the second amplification of God's mercy. Ezra had said that God had dealt mercifully with them. How proves he the mercy of God? He proves it thus, because that when He punished them it was less than they deserved. Here is one word joined with punishing, which I would have you take notice of, "Thou our God hast punished us." Herein he is a pattern to us when at any time we come to confess our sins before God. "Our God" intimates a strong relation and affection. Certainly, when he saith thus, he knew there was hope of God's being reconciled to them again, giving us thereby to understand what ii required of men in the confession of sin. A man must not only, as David, "water his couch with his tears" ( Psalm 6:6 ); nor with Peter, "go out and weep bitterly" ( Matthew 26:75 ); nor with the woman which was a sinner in the city, "wash Christ's feet with our tears" ( Luke 7:38 ); nor, secondly, must he only with a great deal of self shame confess his sin, as did Ezra in this chapter, and the poor publican ( Luke 18:13 ). Thirdly. nor must he only confess his sins with anger, as did Job ( Job 42:6 ) and Ephraim ( Hosea 14:8 ). But, lastly, he must confess them with faith and confidence; that is, so to aggravate his sins before God as not to let go his hold in God ( Daniel 9:9 ). Let the consideration of this teach us to take out this needful lesson. Some there be that confess their sins, but it is with despair; thus did Cain and Judas. But for ourselves, let us confess our sins with hope that God will pardon us, and with the servants of Benhadad let us address ourselves to Him, and say, "We have heard that Thou, who art the King of Israel, art a merciful King." Let us never despair. God may love and yet punish. I desire from my soul that people would be persuaded of this. I confess it is a hard saying, and men will hardly be drawn to believe it, especially when the affliction is smart. How often did Job think God his enemy when His hand was heavy upon him! So in David, all men knew that he loved his Absolom well, but yet when he turns rebel he must take up arms against him; yet, at the same time, he bids his men intreat the young man Absolom kindly. Now, can man punish and yet love? And shall not God do the same, who is fuller of mercy than the sea is of water? In the second place, it should teach every man to take heed of censuring any to be such as God hates, on whom God lays His afflicting hand. God doth not punish any of His so much as they deserve. Secondly, let us learn of our heavenly Father, to be merciful as He is merciful. The last amplification of God's mercy is, that He had delivered them — "Thou hast given us such a deliverance as this." Will some men say, "What deliverance was that?" It was the delivering of Israel from the Babylonish captivity, which lasted seventy years, and was a very great deliverance. There be certain deliverances which God bestows on men, for which they are to be more thankful than for others. It is true God is so great in the greatest that He is not little in the least, yet some are greater than others. Some of God's works are written in greater, some in smaller characters. It was not every deliverance which caused Hezekiah to pen a song, but it was God's adding a lease of fifteen years to his life when he thought himself past recovery. They were great deliverances that made the Jews keep their anniversaries, as the Feast of the Passover, of Tabernacles, and of Trumpets. Let me call upon you to reflect and to say with Ezra, "God hath given us such a deliverance as this." What a deliverance did God give unto us in this land at the entrance of good Queen Elizabeth of ever blessed memory, who restored true religion among us! As, therefore, at that time of need His mercy was great towards us, so let it appear in our lives that we are sensible of His extraordinary favour, by living holy and righteously all the days of our life. ( Josiah Shute, B. D. ) Should we again break Thy commandments, and join in affinity with the people of these abominations No affinity with abominations T. R. Birks, M. A. I. OUR NATIONAL DUTY TO GOD. This may be viewed in three lights. 1. Of moral and Christian obligation. 2. Of Scripture precedent. 3. Of prophetic promise. II. The abominations to be renounced. Christian idolatry and the Papacy of Rome. 1. It is unbelieving. True faith is blotted out by a blind credulity. 2. It is idolatrous. 3. It is self-righteous. 4. It is persecuting. 5. In its whole practice it denies the Father and the Son. III. THE KIND OF AFFINITY WHICH IS SINFUL ANY FORBIDDEN. It is one of sympathy, of partial adoption, and of the direct patronage of idolatrous error. IV. THE AGGRAVATION OF OUR SIN BY FORMER MERCIES. ( T. R. Birks, M. A. ) Sorrow for sin followed by amendment of conduct Josiah Shute, B. D. In this verse we may take knowledge how Ezra justifies God's severity upon the precedency of man's sin. The verse divides itself into two parts: First, the sin; secondly, the punishment. The sin is laid down: First, generally, "Shall we return to break Thy commandments?" Secondly, particularly, "And join in affinity with the people of these abominations?" Then follows the punishment: First, "God will be angry"; secondly, there is the degree of His anger, "He will not leave consuming till all be destroyed." We begin with the sin in general: "Should we return to break Thy commandments?" — in the original it is "Should we return again to commit iniquities?" — which intimates to us that when God's hand was upon them it wrought them to amendment: from whence I note this much. That is sound repentance when a man so sorrows for his sin that he forsakes it. This lets us see the vanity of those who say they have repented of, and yet have not turned from their evil ways. It may be while God's hand was on them they repented. Secondly, as we say, we repent of our sins, so let us turn from them. This was the savoury counsel of Daniel to Nebuchadnezzar, "O king, break off thy sins by righteousness, and thine iniquities by showing mercy to the poor." It is possible for a man to turn from sin and yet be never the better, if he grieve not for it; and it is possible for a man to grieve for sin, and yet far enough from true repentance if he turn not from it. If any of us should have a servant that grieved for his offence, promising no more to commit the like, and yet as soon as our back is turned should run into the same again, we would presently conclude that he did but dissemble. "Should we return to break Thy commandments?" The manner of Ezra's speaking intimates to us, that it is possible for a man to be engaged in sin when he hath had a taste of God's mercy; and if so, give me leave from hence to gather this observation. After the receipt of great mercies, God's children are apt to be engaged in great sins. See it made good in some instances. Was there ever a greater del

9:1-4 Many corruptions lurk out of the view of the most careful rulers. Some of the people disobeyed the express command of God, which forbade all marriages with the heathen, De 7. Disbelief of God's all-sufficiency, is at the bottom of the sorry shifts we make to help ourselves. They exposed themselves and their children to the peril of idolatry, that had ruined their church and nation. Carnal professors may make light of such connexions, and try to explain away the exhortations to be separate; but those who are best acquainted with the word of God, will treat the subject in another manner. They must forebode the worst from such unions. The evils excused, and even pleaded for; by many professors, astonish and cause regret in the true believer. All who profess to be God's people, ought to strengthen those that appear and act against vice and profaneness. 9:5-15 The sacrifice, especially the evening sacrifice, was a type of the blessed Lamb of God, who in the evening of the world, was to take away sin by the sacrifice of himself. Ezra's address is a penitent confession of sin, the sin of his people. But let this be the comfort of true penitents, that though their sins reach to the heavens, God's mercy is in the heavens. Ezra, speaking of sin, speaks as one much ashamed. Holy shame is as necessary in true repentance as holy sorrow. Ezra speaks as much amazed. The discoveries of guilt cause amazement; the more we think of sin, the worse it looks. Say, God be merciful to me sinner. Ezra speaks as one much afraid. There is not a surer or saddler presage of ruin, than turning to sin, after great judgments, and great deliverances. Every one in the church of God, has to wonder that he has not wearied out the Lord's patience, and brought destruction upon himself. What then must be the case of the ungodly? But though the true penitent has nothing to plead in his own behalf, the heavenly Advocate pleads most powerfully for him.