Intercession for the people of God is one of the characteristics of the true prophet. “He is a prophet, and he shall pray for thee, and thou shalt live” (Gen. 20:7). Though Ezra is never specifically styled a prophet, we see him acting in this role. Daniel and Micah can likewise be found interceding for the people of God (Dan. 9; Micah 7). Jeremiah, on the other hand, is forbidden to do so: “pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me: for I will not hear thee” (Jer. 7:16).
In each example, the prophet takes his place with the people, confessing their sins as his own, and justifying God in His government. “O my God, I am ashamed 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” (Ezra 9:6). To acknowledge the sin as our own is not a matter of condescension or a false humility, but rather an understanding of the principle brought out in the Book of Joshua. When Achan sinned in taking of the accursed thing, God says: “Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff” (Josh. 7:11). When defilement comes in amongst the people of God, the whole is defiled: “Know ye not that a little leaven leaveneth the whole lump?” (1 Cor. 5:6; Gal. 5:9). Unless the sin is acknowledged, owned and confessed collectively, it cannot be dealt with. When the horror of the evil and sin is felt as our own, then action will follow as being needful to purge oneself of it — this is what it means to eat the sin offering (Lev. 6:26, 29).
Ezra does not unilaterally act on behalf of the people, but rather, he waits until the conscience of the people is reached: “Then were assembled unto me every one that trembled at the words of the God of Israel, because of the transgression of those that had been carried away” (Ezra 9:4). The Apostle Paul, likewise, did not wish to impose his power as an apostle upon the assembly in Corinth, for then the whole assembly must have been dealt with. It was his desire that the assembly act in the power of the Lord Jesus Christ and in His name (1 Cor. 5:4).
How important, too, that we judge according to the Word of God and not according to our own assessment; these men “trembled at the words of the God of Israel.” How unlike the Laodicians; their view of themselves was all rosy, but God had to tell them that they were “wretched, and miserable, and poor, and blind, and naked” (Rev. 3:17).
Perhaps at that time, the people merely trembled at the prospect of the fearful consequences of their sinful conduct — for God’s government would have affected them all — nevertheless, it was the beginning of a work that ultimately resulted in true repentance.
Confession is not a way to dodge the outcome of sin, but rather, it reveals a state of soul that shows that we are willing to submit to its consequences. It is then that God can come in with blessing, though we may still suffer loss — we see this vividly in David’s sin with Bathsheba. “The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise” (Psa. 51:17).
One thing that is not to be found in Ezra’s prayer is an appeal to God for forgiveness. To do so would have depreciated the significance of the sin and of the dishonor it had brought upon Jehovah and His testimony at Jerusalem. With us falls the responsibility of confession and repentance; on God’s side, He will faithfully execute His part: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9).
It is important to note that Ezra came to God at the time of the evening sacrifice; that is to say, he approached God on the basis of sacrifice and not on his merits or that of the people.