Session 24: Compromise, Confession, and Covenant Renewal

Ezra 9:1-9 and Nehemiah 9:1-31

Ezra and Nehemiah expose Israel’s compromise, lead public confession, and recount God’s faithful mercy, showing repentance, covenant renewal, and the danger of mingling.

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I. Princes report mingling; children of Israel assemble with fasting, separation, and confession (Ezra 9:1–4; Neh. 9:1–3)

A. Assuming The Same Event

The events of Ezra 9-10 and Nehemiah 9-10 are so similar that the safest assumption is that they are the same event.
Ezra and Nehemiah each give their own perspective, but all fit harmoniously into a singular event.

B. A Necessary Timeline

Under the chronology we have been using:
- This takes place years after Nehemiah's work is completed. He is now an elder statesman.
- This takes place at least months, but likely longer, from Ezra's return.
There are more chronological problems with reading these events immediately after the events in the preceding chapters than assuming a passing of time.

C. Mingling and Mourning (Ezra 9:3–4; Neh. 9:1–3)

The mingling problem (Ezra 9:1-2)
- The word "mingled" is used commonly (52 times in English) through the Bible and is a small mixture, not a majority, but enough to make a difference.
  - Vinegar mingled with gall - Matt. 27:34
  - Flour mingled with oil - Numbers 29:9
- The "--ites" were a continual problem for the Jewish nation.
  - Deuteronomy 7:1-3 contains seven names of nations the people were not to intermingle with, including the prohibition of marriage. Five of those nations are found in Ezra's list.
  - Deuteronomy 23:3-4 also forbids marriage and adds two more on Ezra's list: the Ammonite and the Moabite.
- Interestingly, Ezra adds "Egyptians" to the list, the only group whom Hebrews were not forbidden to marry. In fact, Deuteronomy 23:7-8 instructs the Hebrew people that "thou shalt not abhor an Egyptian; because thou wast a stranger in his land." This is in the same context as the prohibition against marrying Ammonites and Moabites.
- The problem was chiefly that the people were disobeying clear Torah commands, but also, the leadership of the people were part and parcel of the problem (v. 2)
Ezra's response (Ezra 9:3-4)
- Ezra's response is emotional and expressive in the traditional Hebrew manner (v. 3)
- This indicates that what was taking place was not pervasive (but "mingled"), and that Ezra responded immediately when he learned of the problem.
- Ezra immediately gathers an assembly of "every one that trembled at the words of the God of Israel" (v. 4).
Nehemiah's account (Nehemiah 9:1-2)
- Nehemiah picks up with the assembly, adding that it was on the 24th day of "this month" (v. 1), which, in context is the seventh month (see 8:2)
  - Are we talking two days after the Feast of Tabernacles (8:14-18) ends?
  - No! Ezra 4:1-8:36 comes between Nehemiah 8:18 and 9:1 - a period of roughly 22 years.
- Nehemiah summarizes the confession of this seventh-month feast and works thematically from the seventh month of one year to the seventh month of a different year.

II. Confession and recounting of God’s dealings with Israel (Ezra 9:5–15; Neh. 9:3–31)

A. Leaders call to bless the LORD; assembly stands (Neh. 9:3–5)

For half the day (broken into two-quarters) the assembly reads the law and confesses and worships (v. 3)
Led by Levites (some of whose names we have seen mentioned elsewhere), both the Levites and the people cry out unto God and worship Him (vv. 4-5)

B. Prayer expressing shame and acknowledgment of iniquities (Ezra 9:5–7)

Ezra then steps forward and adds his own words of confession on behalf of the people.
The confession is communal. Not "they" or "some" but "us."

C. Acknowledgment of the LORD as Creator and covenant maker with Abraham (Neh. 9:6–31)

The Levites recall the grace of God in selecting Israel as His own.
They recite their "holy history" with God before the people.
The history focuses on the goodness and grace of God yet the stubbornness and sinfullness of the people.
Note: This lengthy recollection of history is a common thread for Israel in times when it needs to repent and in times when it needs to celebrate.
- Deuteronomy 26:5–10 — “A Syrian ready to perish was my father…” (confession of national history before the LORD at worship)
- Deuteronomy 6:20–25 — “We were Pharaoh’s bondmen in Egypt…” (instruction to rehearse history to the next generation)
- Joshua 24:1–13 — Joshua recounts Israel’s history from Abraham through the conquest before covenant renewal
- 1 Samuel 12:6–11 — Samuel rehearses the LORD’s acts from Moses through the judges in a call to repentance
- Psalm 78:5–8, 12–16, 32–37 — recounting God’s works alongside Israel’s repeated rebellion
- Psalm 105:1–11 — celebration of God’s covenant with Abraham and His faithfulness in history
- Psalm 106:6–8, 13–21 — confession of sin tied directly to historical rebellion
- Psalm 136:10–26 — repeated refrain “for his mercy endureth for ever” tied to historical acts
- Ezekiel 20:5–26 — the LORD Himself recounts Israel’s history to expose rebellion
- Acts 7:2–53 — Stephen recounts Israel’s history as a theological indictment of the nation
- Acts 13:16–23 — Paul rehearses Israel’s history in proclamation form

D. Recognition of grace and mercy given by God (Ezra 9:8–9)

Ezra moves from the past to the recent work of God.
He rejoices that God has given "a nail in his holy place" (v. 8).
- He hasn't given them freedom from bondage.
- He has given them something secure to hang on to.
- God "hath extended mercy unto us in the sight of the kings of Persia" (v. 9).

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