This freedom of intermarriage may be viewed as a sign of general laxity and indifference on the part of the citizens of Jerusalem, and so Ezra seems to have regarded it. But it would be a mistake to suppose that there was no serious purpose associated with it, by means of which grave and patriotic men attempted to justify the practice. It was a question whether the policy of exclusiveness had succeeded. The temple had been built, it is true; and a city had risen among the ruins of ancient Jerusalem. But poverty, oppression, hardship, and disappointment had settled down on the little Judæan community, which now found itself far worse off than the captives in Babylon. Feeble and isolated, the Jews were quite unable to resist the attacks of their jealous neighbours. Would it not be better to come to terms with them, and from enemies convert them into allies? Then the policy of exclusiveness involved commercial ruin; and men who knew how their brethren in Chaldæa were enriching themselves by trade with the heathen, were galled by a yoke which held them back from foreign intercourse. It would seem to be advisable, on social as well as on political grounds, that a new and more liberal course should be pursued, if the wretched garrison was not to be starved out. Leading aristocratic families were foremost in contracting the foreign alliances. It is such as they who would profit most, as it is such as they who would be most tempted to consider worldly motives and to forgo the austerity of their fathers. There does not seem to have been any one recognised head of the community after Zerubbabel; the "princes" constituted a sort of informal oligarchy. Some of these princes had taken foreign wives. Priests and Levites had also followed the same course. It is a historical fact that the party of rigour is not generally the official party. In the days of our Lord the priests and rulers were mostly Sadducean, while the Pharisees were men of the people. The English Puritans were not of the Court party. But in the case before us the leaders of the people were divided. While we do not meet any priests among the purists, some of the princes disapproved of the laxity of their neighbours, and exposed it to Ezra. Ezra was amazed, appalled. In the dramatic style which is quite natural to an Oriental, he rent both his tunic and his outer mantle, and he tore his hair and his long priestly beard. This expressed more than the grief of mourning which is shown by tearing one garment and cutting the hair. Like the high-priest when he ostentatiously rent his clothes at what he wished to be regarded as blasphemy in the words of Jesus, Ezra showed indignation and rage by his violent action. It was a sign of his startled and horrified emotions; but no doubt it was also intended to produce an impression on the people who gathered in awe to watch the great ambassador, as he sat amazed and silent on the temple pavement through the long hours of the autumn afternoon.