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, [ So Ezra arrives in Jerusalem he looks around. Mind you Ezra knows the law and as he looks around he sees that Israel is not living the law at all, as a matter of fact they are no different than those with whom they are living with. Most notably it will be marriage outside of the covenant. In Duet they were commanded to never do that, never marry outside of the covenant. The idea is that you will not bring them up but rather they will bring you down which is not good. You were supposed to be different and yet you are not. These are the priests even, they above all should know better. ] doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

2 For they have taken of their daughters [ The daughters of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and the Amorites are taken into marriage. That which they were strictly commanded not to do they have done. ] for themselves, and for their sons: so that the holy seed have mingled themselves with the people of those lands: yea, the hand of the princes and rulers hath been chief in this trespass. [ Did this group feel like they were better than the law? ]

3 And when I heard this thing, I rent my garment [ He tears his clothes apart showing his absolute distaste for what they are doing. His clothes are but a reflection of his heart, it is torn apart as he knows the consequences of such marriages. By marrying outside of the covenant of God you have purposeful left the covenant of God. Your children born to you in this union will be born outside of the covenant. ] and my mantle, and plucked off the hair of my head and of my beard, [ Talk about devastation, that had to hurt beyond belief. Which goes to show the level of disbelief that Ezra has for what he is seeing. ] and sat down astonied. [ Astonished - I cannot believe that you would have done this, you truely do not understand what you are doing. ] .

4  Then were assembled unto me every one that trembled at the words of the God of Israel, [ He was not entirely alone in his Godly sorrow. I am sure this was of some comfort to Ezra as this is what would be required, a group at least in order to be effective to some degree in social change. ] because of the transgression of those that had been carried away; and I sat astonied until the evening sacrifice.

5 ¶ And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the LORD my God, [ Suggesting true humility as there is no lower position that man can go to. ]

6 And said, O my God, I am ashamed [ From within I am overcome with guilt for the condition that Israel is in. He considers himself part of this as well, it is not entirely a judgement cast from outside. The beginning of Godly sorrow. ] and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens.

7  Since the days of our fathers have we been in a great trespass unto this day; [ Long term sinning. We seem to struggle with this over the longer term. The question that then presents itself is that since it has happened over such a long period of time have the people become conditioned to it such that they almost do not know better. This is not an excuse but coming to understand the awe ful situtation. That does not make it any better. But these things have become the social norm for the people and shoudl not have. Are we guilty of some of this today. Have we as saints drifted away from some truths, the wearing of our garments, honoring the sabbath, casual commitment to the gospel? ] and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, [ Shame and humiliation. ] as it is this day.

8 And now for a little space grace hath been shewed from the LORD our God, to leave us a remnant to escape, [ God has extended his mercy to us even though we do not live worthy of it, he has allowed some of us a small portion, a remnant to return to the temple grounds. ] and to give us a nail [ The same word that is used when talking about strengthening the stakes of zion. More literally it would mean to have a stake in the sanctuary. You have skin in the game. We are establishing it as a point of holding the line. Then apply it toward Christ on the Christ that the nail in the sure place made it sure that Christ would be held on the cross and as a result the nail will hold true the covenants associated with the sacrifice. ] in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.

9  For we were bondmen; yet our God hath not forsaken us in our bondage, [ We brought everything that has happened to us upon ourselves and yet God still cares about us, he still extends his mercy to us when we have been unfaithful to him. ] but hath extended mercy unto us in the sight of the kings of Persia, [ We have been so bad that even the Kings of Persia know about our neglect of our law. ] to give us a reviving, to set up the house of our God, and to repair the desolations thereof, [ God made it all possible through the Kings of Persia who basically wrote blank checks in order for us to accomplish the rebuilding of the temple. This is more than we could have asked for, he has made it possible for us to revive and repair the things that were once lost to us. ] and to give us a wall in Judah and in Jerusalem. [ While this is not done yet Ezra sees its completion and sees it as our protection. ]

10 And now, O our God, what shall we say after this? [ There are no words that I can say to express myself and our situtation. I am speechless here. I only come to you in Godly sorrow. ] for we have forsaken thy commandments,

11 Which thou hast commanded by thy servants the prophets, saying, The land, unto which ye go to possess it, is an unclean land with the filthiness of the people of the lands, with their abominations, which have filled it from one end to another with their uncleanness.

12 Now therefore give not your daughters unto their sons, neither take their daughters unto your sons, nor seek their peace or their wealth for ever: that ye may be strong, and eat the good of the land, and leave it for an inheritance to your children for ever.

13 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, [ A sign of true humility. The repentance process often yields those who repent and have excuses for their transgressions, and then there are those who when asked what should be done with them in their opinion in a disciplinary council. One will respond with whatever the Lord feels he needs to do is not enough, they throw themselves on the mercy of God. While others will respond with all of the reasons why the sentence should be as lite as possible. Who is the most humble? who isasking for the most mercy? Who is farther in the repentance process? Which one is truely ready to do whatever it takes to make himself clean. Do you think that both should be treated the same for doing the same thing? ] and hast given us such deliverance as this;

14 Should we again break thy commandments, and join in affinity with the people of these abominations? wouldest not thou be angry with us till thou hadst consumed us, so that there should be no remnant nor escaping? [ While we apreciate your grace on our behalf, I am concerned that with this extension of grace and mercy to us if we fail to be obedient this time will it be our last chance to come back. I cannot bear the though, and yet I understand if you do not extend mercy ever again, as we do not deserve it. I cannot chance one more fall. While God does in a way give us a blank check on the number of times that he will allow us to repent. But there is a fine line here. The moment that we assume that I can do as I want and no matter what it is God will just forgive us, becomes that moment that we put it all in jeopardy. See Alma 41:9.]

15 O LORD God of Israel, thou art righteous: for we remain yet escaped, [ Or "we are an escaped remnant". ] as it is this day: behold, we are before thee in our trespasses: [ We stand before the in our guilt and shame. That is why he is postulate on the ground with his face to the dirt. ] for we cannot stand before thee because of this.