Ezra 9:1-4

IX.

(1) Now when these things were done. — The remainder of the book is occupied with the execution of Ezra’s function as a moral reformer. One chief disorder is mentioned, that of the mixed marriages (Ezra 9:2), which the new lawgiver evidently regarded as fatal to the purity of the Divine service, and to the design of God in separating for a season this peculiar people.

(1-4) The report of the abuse of mixed marriages is formally brought before Ezra.
(1) The princes — Heads of tribes, native rulers of Jerusalem, as distinguished from the satraps and governors. Zerubbabel’s office had no successor; and the term princes expressed rather their eminence than their authority, which had been powerless to check the abuses they complain of.

Doing according to their abominations. — Rather, as it regards their abominations. They are not charged with abandonment to idolatry, but with that peculiar laxity which appears in the sequel.

The Ammonites. — It is remarkable that all the ancient proscribed races are mentioned, and not the specific nations by the names of which the Samaritans were known, as if to make the case as hateful as possible. At the same time, many of these races still lingered in the neighbourhood of Judæa.

(2) The holy seed. — The “holy nation” or “peculiar people” of Exodus 19:6 is called the “holy seed” by Isaiah (Ezra 6:13), with reference to its being preserved and kept holy amidst judgments; and here the same term is used with reference to its desecration by being made common among the nations.

The princes and rulers. — The upper classes, whether priests and Levites or laymen.

This trespass. — There is no question as to the unlawfulness of these intermarriages, nor any palliation on account of necessity. The rulers report it, and Ezra receives the report as evidence that the whole purpose of God with regard to the people was, at the very outset of their new economy, in course of being defeated by the guilt of the heads of Israel. Their delinquency as such is admitted on all hands.

(3) I rent my garment and my mantle. — The actions of Ezra betoken his horror and grief. But both the rending of the outer and inner garment and the plucking the hair were symbolical acts, teaching their lesson to the people who witnessed, and, as we see, were deeply impressed.

(4) Trembled. — In fear of the Divine judgments.

Transgression of those that had been carried away. — The usual name of the people at this time. During their captivity, however, they had not been thus guilty. It was the aggravation of their guilt that they committed the trespass now.