An astounding discovery.
The previous chapter ended with every appearance of peace. The people already at Jerusalem, the new arrivals, the Persian authorities, seemed all of one mind. So far as the house and worship of Jehovah were concerned, and, therefore, so far as the welfare and prosperity of the returned remnant were concerned, there did not appear to be a cloud in the sky. But we have hardly begun this next chapter before we are in the midst of a storm. On the one side we hear the language of agitation and distress. On the other we see the silence of consternation and awe. Rightly to appreciate either we must dwell upon both. Let us ask—
I. THE ORIGIN OF THE CRY. This was traceable, we believe, in large measure, to Ezra's own arrival and influence. He had come to Jerusalem avowedly (see Ezra 7:25) for the purpose of giving instruction, and, where need was, of administering correction, in regard to that Law of Moses which he had studied so well. As we read the story, he had now been something more than three months in the holy city (comp. Ezra 7:9, and Ezra 10:8, Ezra 10:9). During that time he certainly had not been silent as to the commands of that Law; but had doubtless both explained and enforced its directions and warnings with a clearness and force that made it in those comparatively book-less days almost a new thing in Jerusalem. Consider all that is implied in this connection in Nehemiah 8:8. In the case of many of the inhabitants of Jerusalem this would have a twofold effect. It would at once enlighten their understanding (Romans 3:1-31 end Romans 3:20; Romans 7:7) and arouse their fears (2 Chronicles 34:19-21). In proportion, also, as his work in these respects was made effectual by God's blessing, in the same proportion would they be led to think and feel thus, not only about such open sins as Ezra might denounce by name, but also about any other offences which, from his position as a new-comer or other causes, might be known to themselves, but not to him. Violations of God's law in connection with the peculiar privacy of domestic life in the East would be sins of this kind. It would be very difficult for Ezra, merely by seeing the heads of households in public, to know who might be found connected with them in the women's apartments at home. Nor would he even learn this probably, in many cases, by seeing such men in their homes, as he would seldom, if ever, see the women themselves. On the other hand, amongst those who listened to him there would be many who, as resident in Jerusalem from their birth, and not hitherto separated from others as Ezra was by position and character, might be perfectly well aware of what was thus unknown to himself. Such appears to have been the case. Some of his hearers knew of many marriages in Israel at large which they now found from his teaching, or else now felt more strongly than previously, to be contrary to God's law. Such men would naturally begin to speak of these things to others like-minded, and afterwards would resolve with them unitedly on bringing the subject before their teacher. It is thus, apparently, that we find them speaking to him as in verses 1, 2 of this chapter. Ezra had influenced them to such an extent that they could not help informing him about all (comp. Acts 19:18). That was clearly the first step. What steps should be taken afterwards they would learn from himself.
II. THE CHARACTER OF THEIR CRY. In their way also of confessing the facts of the case to Ezra there is much to be noticed. We find, for example, that in speaking of the sin of these mixed marriages they acknowledge—
1. Its national bearing. "The people—the priests and the Levites"—the whole people, i.e; including even those who ought to have been furthest from such a transgression, have been concerned in this evil. Either by example, in short, or else by connivance, we are all guilty in this respect.
2. Its intrinsic wickedness. Wherein and why were they bound to be separated from the neighbouring tribes? In respect of the "abominations" practised by them, and because of the exceeding danger to the Israelites themselves of pollution thereby. This may be the reason why they make mention here of three other nations (viz; Ammon, Moab, and Egypt) besides those Canaanitish nations which are expressly mentioned in that part of the Law referred to. In their then present critical and struggling condition there was similar danger to them from these quarters as well (Lange). From all those who "hated God" (see 2 Chronicles 19:2) they rightly felt that they ought to be separated in such times as theirs.
3. Its deadly character. Instead of being thus "separated" from these dangerous neighbours, they had become united with them, in many cases, in the most intimate possible way, viz; by admitting the daughters of these idolaters to be the mothers and teachers of the Israel of the future, to the utter corruption in two ways of the "holy seed" (see Isaiah 6:13) of God's people.
4. Its special aggravations. The very hands which "bare the sword" (Romans 13:4), and ought to have "restrained" and prevented this evil, were those stained by it most. "The princes and rulers" have been "chief in this trespass."
III. The IMMEDIATE RESULTS of this unsparing confession. These appear to have been even more serious than the princes had expected.
1. On Ezra himself. What depth of grief as evidenced by the violent rending of both his outer and inner garment (verses 3 and 5), more even than we read of in the case of Job (Job 1:20) after losing all his substance, and all his children as well. What depth of indignation as shown by the sudden injury done to himself, as it were, for being identified with such a nation (comp. somewhat similar case in Nehemiah 13:25). What utter bewilderment and terror, sitting down in silence as one "stunned" and confounded, not knowing, in such circumstances, what to do or even to say. Nay, one had almost said, what despair—so remaining, as in a kind of ecstasy, till all who truly sympathised with him in Jerusalem had heard of his grief and come to him.
2. On Ezra's friends. What a picture of them is here presented to us. All "trembling" like Ezra himself. All silent, like Job's friends, when first they came to him and beheld his grief (Job 2:13). There are occasions when silence says most. It does so when it proclaims a sorrow to be too overwhelming to allow of speech. In such silence that afternoon passed, till the hour for the evening sacrifice had arrived, and the usual preparations were being made for its solemn observance. But not till that sacrifice spoke to them, as it were, like a voice from heaven was any other voice heard.
See, in conclusion, from this passage—
1. How wide the grasp of God's law. Even as given in a written form, and with a peculiar minuteness of specification, in the Pentateuch, we see that it was rather a thing of principle than precise enactment. Hence, in one way, its "exceeding breadth" (Psalms 119:96), and its applicability, as here, to analogous cases as well as direct ones. Hence, also, the way in which we read of it as being an object of "love" and "delight" (Psalms 1:2; Psalms 119:97, Psalms 119:113, Psalms 119:165, etc.). Those who love it ask not how little, but how much, it implies.
2. How subtle the infection of sin. There is danger even in being witnesses of other men's sins (Psalms 119:37). There is almost certain contraction of guilt in anything like intimacy with evil men. Observe on this point the sixfold warning of Proverbs 4:14 -16. No privileges, no office, no rank secure exemption from this peril.
3. How especially destructive the sins of God's people. What can be said or done for those who "hold the truth in unrighteousness" (see 1 Corinthians 5:11)? If it were not, in fact, for the voice of the "sacrifice," the "propitiation" appointed even for such (1 John 2:1, 1 John 2:2), what must there be for them but despair?