A flood of tears.
As we noticed before, and as is here noticed again, the approach of the evening sacrifice seems to have been the first thing which opened Ezra's lips. Speaking to him at last as he sat like a rock (comp. Psalms 105:41), it was answered immediately by a mingled outburst of confession and tears. Again by outward gesture expressing his sorrow, but not, as before, his indignation, he added now, by falling on his knees and spreading out his hands, the outward tokens of humiliation and prayer. And all that he says we find to be in exact accordance therewith. Unqualified shame; irresistible proof; inexcusable guilt. In these words we have a sufficient key to the nature and order of his thoughts.
I. UNQUALIFIED SHAME. How difficult a thing it is to look on any one to whom we have done wrong. How especially difficult if that other is one to whom we are especially bound to show honour. This was the great trial of the prodigal's case. He had to say to his father, I have sinned before thee (see Isaiah 1:2; Malachi 1:6). The same kind of feeling is traceable here. "O my God, I am ashamed and blush to lift up my face to thee, my God." As one of thy chosen people Israel, how can I look on thee as things are? My own countenance proclaims its shame, its burning shame, if I do. For, indeed, there is cause for shame in this case. There is nothing else, in fact, as things are. Like a man in the waters, when, being above his head, they destroy his life, so are we overwhelmed now with our shame. Like those who have nothing to say to thee because the proof of their guilt is before thee, so are we silenced now by our shame. "Our guiltiness (margin) is grown up into the heavens" (comp. Psalms 90:8). Altogether this opening confession is like that of Job (Job 40:4; Job 42:6). Behold, I am vile, and abhor myself; or, like that of the prodigal, before referred to, "I am not worthy to be called thy son." My very privileges having become my disgrace, what disgrace can be worse?
II. IRRESISTIBLE PROOF. There being nothing perhaps less pleasing to God than to accuse ourselves before him without knowing why, such an extreme confession as the above ought not to be made without sufficient proof. This we have in abundance in the words which come next (verses 7-12). The sin which Ezra had that day heard of, and which had led him to make this confession, was in every way a reproach. It was so because committed—
1. In defiance of God's judgments. For similar sin in previous days on the part of their fathers an almost unexampled visitation of judgment had come on them as a nation. Though a people sacred to Jehovah, he had handed them over in consequence, together with their "kings and priests," the most sacred classes among them (2 Samuel 1:14, end 21; Psalms 106:16; Lain. 4:20), into the hands of their foes. Loss of life, or liberty, or substance—in the best case loss of respect—had been the result (see end verse 7). Even to that "day," in fact (ibid.), this "confusion of face," of which Daniel had spoken so feelingly some eighty years ago, after some seventy years' trial of it, remained as part of their lot. Yet, with all this in their memory and experience, what had been their reply? To repeat again now the very offence for which they had suffered so much!
2. In despite of God's mercy. Notwithstanding this heavy displeasure, there had been compassion as well. For some little time back (little in the life-history of a nation, that is to say) various signs of "grace'' or favour had been vouchsafed to them. The destruction of the people, e.g; had not been total; a "remnant" had "escaped"—a great token of good in itself (Ezekiel 14:22, Ezekiel 14:23). Nor had their dispersion from the home under God's wing been for ever. On the contrary, a "nail," or fixed habitation (Isaiah 22:23; Isaiah 33:20), had been given them "in his holy place." There was some cheerfulness also, or "lightening of the eyes," with all their "confusion of face," and some "reviving" in their death-like bondage. Truly wonderful mercy, indeed, it was!—that restored house after such long desolation; that restored "wall" or fence round such captives; how much it proved; how much it promised; what an undeserved mercy it was. How amazingly wicked, therefore, how ungrateful, to despise it as they had done.
3. In contempt of God's express will. Most clearly, most strongly, most earnestly, and that from the very first, had God declared his mind on this point. lie had done so by his words, as here quoted. He had done so by his actions, as here referred to. Why had he ever swept away from Canaan its original inhabitants? Why had he introduced the Israelites in their place
7. What had he made their inheritance of it to depend on? The answers to these various questions were clear and emphatic on this subject, and made the conduct which Ezra was bewailing like that of soldiers ordered by their commander to charge the enemy, and drawing their swords instead against himself. These were the three reasons why Ezra spoke as he did of their sin.
III. INEXCUSABLE GUILT. In circumstances such as these, what could they say or expect? After such experience, after such deliverance, and in the face of such knowledge, they had begun again the old sin. Must not this bring down again the old anger, and this time without bound (verse 14)? Even as things were, would not God be "righteous" (verse 15) if their whole remnant were destroyed? So much so, that it does not seem to occur to Ezra even to speak to God of any other course of proceeding. It is even a marvel to him, in the circumstances, that they continue "escaped." Here we are—do as thou willest—we cannot stand before thee in our trespasses (see Psalms 130:3)—we can only place ourselves before thee in the dust—we have nothing to urge. This total absence of all plea or entreaty almost reminds one of Eli's silence in 1 Samuel 3:18 (comp. also 1 Samuel 2:25), knowing as he did the inexcusable guilt and impenitence of his sons. Even Daniel, in his deepest humiliation on account of the sins of his people, could take a different line (Daniel 9:19).
CONCLUSION. In this remarkable picture of true penitence we may notice—
1. Its singular accuracy of judgment. Sin here, as with David and Joseph and all truly "God-conscious" men and minds, is an offence against God himself (see Genesis 39:9; 1 Samuel 12:23; Psalms 51:4; Romans 4:15; 1 John 3:4).
2. Its unswerving. loyalty. See the acknowledgments here of God's mercy and justice in verses 13, 15; and comp. Psalms 51:4, also Psalms 1:4, Psalms 1:6; Luke 7:29; Romans 3:4, Romans 3:19. This sin, at any rate, the sin which renders amendment and forgiveness impossible, the sin of charging God foolishly, the true penitent is free from.
3. Its unsparing sincerity. So far from denying, hiding, or palliating the evil it refers to, it seems anxious rather to bring to light and exhibit its very worst traits. We read of Elias in one place (Romans 11:2) as making "intercession against Israel." Ezra here, identifying his own case with that of Israel, may be almost said to do it against himself. Could even the great accuser (Revelation 12:10) with truth have said very much worse? Contrast Genesis 3:12, Genesis 3:13; 1 Samuel 15:13, 1 Samuel 15:20, 1 Samuel 15:21; and comp. perhaps the ἐκδίκησις of 2 Corinthians 7:11.
HOMILIES BY J.S. EXELL