Exegetical and Hermeneutical Commentary of Ezra 10:1
Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
Chap. Ezr 10:1-5 . The People’s Confession and Oath
1. Now when Ezra had prayed, and when he had confessed ] R.V. Now while Ezra prayed and made confession. The Hebrew shows that the people were assembling during Ezra’s prayer. The report of Ezra’s public grief would quickly spread, and he had maintained his attitude of shame and humiliation throughout the day (Ezr 9:4). The Vulgate ‘Orante Esra et implorante’ is more correct than the LXX. .
It will be observed that the 1st person is here dropped, having been maintained since Ezr 7:27. Henceforward the Compiler only adapts instead of quoting Ezra’s memoirs, or perhaps he here makes use of other materials.
‘Made confession’. As in Neh 1:6; Neh 9:2-3; Dan 9:4; Dan 9:20; 2Ch 30:22; Lev 5:5; Lev 16:21; Lev 26:40; Num 5:7.
casting himself down before the house of God ] In the agony of his confession he had ceased to kneel (Ezr 9:5) and had prostrated himself on the ground.
before the house of God ] Ezra was probably in one of the outer courts of the Temple, and in prayer turned himself in its direction, cf. 1Ki 8:30; 1Ki 8:35; 1Ki 8:38, &c. 2Ch 20:9 ‘If evil come upon us we will stand before this house and before thee (for thy name is in this house) and cry unto thee in our affliction, and thou wilt hear and save’, Dan 6:10. See on Ezr 9:15.
there assembled ] R.V. there was gathered together, cf. Ezr 10:7 ‘gather themselves together’.
out of Israel ] See Ezr 7:28. The word ‘Israel’ refers here as in Ezr 10:2; Ezr 10:10 to the whole community, not as in Ezr 10:5 to the laity.
a very great congregation wept ] Large numbers were of the same mind with Ezra.
Fuente: The Cambridge Bible for Schools and Colleges
Before the house of God – i. e., in front of the temple, praying toward it 1Ki 8:30, 1Ki 8:35; Dan 6:10, and thus in the sight of all the people who happened at the time to be in the great court.
Fuente: Albert Barnes’ Notes on the Bible
Ezr 10:1-25
Now when Ezra had prayed.
Prayer and confession
The former chapter did set down the humiliation of Ezra; this demonstrates the fruit and effect that it produced. When the people saw that he was so affected and afflicted, and that not so much for his own sins as for the sins of the people, they take it to heart. And first, there is a very great assembly gathered together; secondly, they weep sore; thirdly, one particular person, Shechaniah by name, confesseth the sins of the people; fourthly, they conceive hope of remission; fifthly, they resolve to put away their strange wives; lastly, they put their late resolution into execution. That which gives occasion to all these is laid down in the first words of the chapter, which contains: First, the actions of Ezra, and they be two, praying and weeping. Secondly, his manner of confessing, he cast himself down before the house of the Lord. Upon this follows the coming together of a great assembly of men, women, and children. We begin with his actions, and first for his praying, When Ezra had prayed. The commandment of God is for it (Psa 50:15), Call upon Me in the day of trouble, go in Jam 5:13, Is any among you afflicted? let him pray. And as God commanded it, so His children have practised it. First, pray sensibly. Be sensible of what thou sufferest. God loves not that men should be as so many Stoics. Secondly, a man must pray as feelingly as fervently (Jam 5:15). Thirdly, we must pray faithfully, that is, believing we shall receive what we implore God. Fourthly, we must pray constantly. First, we must aim at the glory of God in all the prayers we make. Secondly, a man must so pray to God that withal he use means to accomplish his desires. So much for Ezras first act. The second act performed by him is his confession, the text saith, When he had confessed. I desire you to practise this second act of Ezra. Do not only pray unto God, but likewise confess your sins unto Him. First, we must confess them with shame, thus did Job (Job 42:6). Secondly, we must do it ingenuously. It must not be extorted from us as it was from Achan, but we must willingly confess our iniquities. Thirdly, we must do it with sorrow and contrition of soul. Fourthly, with anger. Fifthly, with honest hearts; that is, with an assured purpose to leave our impieties. Lastly, we must confess our sins fully; there must be no retaining, excusing, or extenuating of sin. We come now to the manner of Ezras confession, laid down in these words, Weeping, and casting himself down before the house of the Lord. The first thing in it is his weeping, and this hath ever been a usual concomitant of prayer. See it in David (Psa 6:6). Mark, he made his prayer to God, and tears went along with it. First, because of the great good that sin deprives us of. We are apt to grieve for the loss of a father, a wife, or a child. And shall not we mourn for sin, which deprives us of the true God? Secondly, we have reason to weep for sin, because of the miseries which it brings on the sons of men. It should exhort us to weep and mourn for our sins. We spend tears in abundance for these secular things; but we should spare them there, and spend them here. Is it not a foolery to wish a stable with sweet water? Thy tears be the sweetest water in the world, therefore spend them on thy sins; I am sure thou canst not spend them better. The second thing in the manner is, He cast himself down before the house of the Lord. Where repentance is true inward, it will put itself outward. Those that find not this in themselves may suspect their repentance. He east himself down before the house of the Lord. Why so? It was the more to stir him up to humiliation. He seems to say, What? shall Thy people enjoy the privileges of Thy house? And shall they thus irritate and provoke Thee? (Hosiah Shute, B. D.)
The influence of an eminent example
We come now to the firstfruit of Ezras humiliation; and that is the convening of a great congregation to him. So that Ezra hath here the glory of being an example of goodness to others. It is to stir us all up to this holy pride, to be the first in good actions. He that did first invent printing, his name will be famous to the end of the world. So now, to be the first that believes in a town, to be the first that puts a good law in execution, to lay the first stone in a pious work, this is no small, but a very great honour. We say he is an ill horse that will not lead the way but only follow; and I will not give a button for that Christian that will do no more than he sees others do. How do ye in your affairs in the world? It a commodity come from beyond the seas of which you stand in need, do you stay till others bid money for it? No; but with all speed you get it into your own hands. And shall there be such a moderation in spiritual things? Further, as Ezra had the honour to be an example to others in goodness, so now see the effect of it, A great company of men, women, and children assembled together. And why so? Doubtless for no other cause but to humble themselves as he had done. So efficacious and powerful is the example of goodness in great ones. It is said of Augustus that in his time Rome was full of scholars because he affected learning. In the time of Commodus it was full of fencers because he loved that exercise. And in Neros time it was full of musicians, for he took great delight in music. All men compose their manners to his who is their governor. The truth is, the example of great ones is the loadstone which draws inferiors after it; that is the compass by which most men sail. In the second place, let it be a use to those who are eminent in the Church, such as Ezra was. Let them not only preach, but live well. Where the sin is general and epidemical, good reason that all should be joined together in humiliation. When we shall see that the sins of the times do overflow and be grown up to heaven, as at this time they are, it shall be fit, though a public humiliation be not prescribed by authority, to make our humiliation general by every mans sorrowing for his own sins. Oh, say those in the city, those of the court are so horribly wicked that we are all like to smart for their profaneness. And saith the court, Such is the cheating of the citizens, that they will draw down judgments upon us all. Thus one accuses another; but in the meantime, who smites his hand on his breast and saith, What have I done? But mark the particular numeration which the Spirit of God makes, men, women, children. First, men; and good reason men should lead the dance and go before the rest in a good way. Abraham went first out of his country, and Sarah followed him. I press it no further than thus: you that are men, I confess you have more honour put upon you than women have, and I know you are apt enough to arrogate as much to yourselves; but take heed that whilst you go before them in honour that they prevent you not in the best things. The second sort of people spoken of are women, and indeed the service of God is charged upon them as well as upon men, as in 1Ti 2:10; 1Ti 2:15; 1Pe 3:4. Thirdly, the children came. What? the children join in humiliation? Yes; why not? for God was offended, and they had reason to be humbled for it. The second thing set down in this verse is that the people wept very sore. What was the reason? The reason shall be the observation. Great sins must have a great measure of sorrow. In Psa 6:6, David having committed great sins, made his bed to swim, and watered his couch with his tears. Sin must have sorrow at one time or another (Pro 29:6). (Hosiah Shute, B. D.)
Helping the minister
What comfort it pleaseth God to give his ministers here in that happy fruit of peoples humiliation. So great is the comfort of this kind that there cannot be a greater. I do not think but at this very time the tears stood in Ezras eyes; yet when he saw tears distill from the peoples eyes it made him glad at the heart. Ministers know that if great persons be won to God they will win others by their example–so powerful is the example of great ones to inferiors. It should teach the ministers of the Word, like Ezra, to labour the conversion of great and eminent persons, and to do what they can to bring them to sorrow for their sins. How comfortable it is in good actions to have an assistant. Is it not lamentable that men should get good business on toot and have none to join with them? It is a happy thing when the priest and magistrate, the word and the sword, go hand in hand together. There will be no reformation till the word of Ezra and the sword of Shechaniah go together. But now what is it which Shechaniah saith? He speaketh that in a few words, which Ezra had delivered more largely, We have trespassed against our God. The penitent soul is more severe against itself than the most slanderous tongue in the world. But I pass by that and fall upon another observation, which naturally springs from Shechaniahs words, and it is this: Above all other griefs, this to a good soul is the chiefest, that he hath offended God. (Hosiah Shute, B. D.)
Forgiveness for great sins
We descend now to another fruit of Ezra: his humiliation. Shechaniah confesseth the sin of the people, which was of the first magnitude; to wit, their joining themselves in marriage with heathens. Yet he despairs not of forgiveness from God, but saith, Yet there is hope in Israel concerning this thing. From whence I ground this observation. The greatness of a sin, if there be repentance, is no impediment to the forgiveness of it. So saith Shechaniah. First, it may appear to be true by the charge that God gives men to repent (Isa 1:16). The second reason is drawn from the examples of those great sinners on whom God hath showed mercy. The third reason is drawn from the attributes of God. (Hosiah Shute, B. D.)
Covenanting with God
Shechaniah is not only resolved to do as he saith, but he is willing to make a covenant with God, both in his own and the peoples behalf. The true penitent is desirous to tie himself by all possible bonds to keep that which God commands. Mark it in some proofs. First, the child of God knows that the service of God is a matter of special consequence. He knows it is as much as the salvation of his soul, and therefore he conceives he cannot perform it too strictly. Secondly, there is a desire in Gods child to show how willing he is to obey God. One meets with those which are afraid of these bonds. There be those that will not come to the Sacrament of the Lords Supper because, they say, it is a sacred thing; and if they come there they must enter into a solemn covenant with God. I cannot but mourn for this, that they are afraid to tie themselves to God. In the second place, let us ever be willing to be tied to God as close as may be. Yea, if we know any way in the world to tie ourselves faster to Him, let us put it in practice. Now we are to examine the matter of this covenant. First, it was to put away their strange wives. Beyond doubt this to flesh and blood was a hard and grievous thing. When the soul is truly penitent, whatsoever it be that is pleasing to a man, if it displease God he will forego it. It serves to stir us up to this hard task. I call it a hard task because a man will be content to part with many sins rather than he will leave his beloved corruption. As it is in flaying a skin of a dead body, it comes off with ease till ye come to the dead, but there it sticks and comes not off without difficulty. Come to the covetous man, and he will easily be persuaded to avoid prodigality. Here you shall find him as tractable as may be, but yet all that you can say or do shall not work upon him to forsake his covetousness. Secondly, they put away the children born of them. What was the cause of this? Carthusian gives the reason, and it is a very good one, which will yield us the ground of an observation. Saith he, They cast out the children with their mothers, lest the wives having left their children behind them should take occasion to return again to fetch them. He that would avoid sin must make conscience of avoiding all the occasions of sin. For proof hereof see that place (Gen 39:10). Joseph was so resolute in goodness that he not only repels his mistress her unlawful request; but, saith the text, Though she spake to him day by day, yet he hearkened not unto her to lie with her or to be with her. First, if it be a sin that a man hath repented of before, then he must be so much the more careful to avoid not only the sin itself, but all occasions tending to it. Secondly, if it be an evil that a man was never engaged in before, yet he must avoid the occasion, for there is great need that our prayers strengthen our works, and that our works give vigour to our prayers. Nothing is truer than that proverb, Occasion makes a thief. If therefore we desire to overcome our lusts, let us avoid all the occasions of sin, which are as so many pandars waiting upon it. As for example, thou art an excessive person, and wouldest conquer that sin. First, get a hatred to this sin; secondly, avoid all occasions which tend this way: sit not long at wine, and beware of idleness and ill company. Thou art a contentious person, and desirest strength against that sin. Take heed of heat in holding arguments with others. Well, when Shechaniah and the rest had done this, what rule will they then walk by? According to the counsel of my lord. Now, if it were so that Shechaniah, who was a prince, thus said to Ezra the priest, take knowledge, then, of this much: what respect in times past was given to those whom God called to serve Him, as to be His priests! It is to be deplored in these days, when every base fellow thinks himself better than the minister. (Hosiah Shute, B. D.)
Trembling at the Word of God
It should seem that there were others besides Ezra which advised the people to put away their strange wives, and they such as are said to tremble at the Word of God. And here observe the power of Gods Word. The power of Gods Word is such that it makes men tremble. To prove this look at Jer 23:29. Let us labour for this holy disposition of soul to tremble at Gods Word. A man that hath been exercised with the terrors of God, such a man is most fit to advise and counsel others. A man that knows a country by the map may be able to speak something of it, but it is nothing in comparison of what a traveller can say which hath been there. So a man that hath never felt the terrors of God may be able in part to advise and comfort those in such distresses; but not like him that hath been exercised with the same terror. Let it teach those that be teachers of others to lay things to their own hearts, and to make trial of them there before they prescribe them to others. Wilt thou teach the people how to conquer such a lust? Hast thou made trial of it thyself? But I go another way, and think that by those who trembled at Gods Word is meant such as had not been engaged in that common abomination of marrying strange wives; and if so, I cannot but note this much: When the times are most wicked God reserves some to Himself. Secondly, let us labour to keep ourselves from the corruptions of the times. When all others do that which is evil, do it not then. And that thou mayest do so, remember these things: First, David makes it a blessed thing not to walk in the way of sinners (Psa 1:1). Secondly, the purity of a mans religion stands in this, to keep himself unspotted of the world (Jam 1:27). Thirdly, remember for what end Christ died. He gave Himself for our sins, that He might deliver us from this present evil world (Gal 1:4). Fourthly, I would have a man to consider what a glory it is to God when he is good amidst a froward generation, to be as fish which retains its freshness in the salt sea. Fifthly, mark what a confusion it is to Satan when a man goes on in a good way where most men go wrong. Lastly, if we sort ourselves with the sinners of the time we hinder the conversion of the world. Whereas, when a man shall shun such a wicked mans company, he will begin to say with himself, Surely such a man sees something amiss in me, which makes him refrain my society. And by this means he may be reclaimed. The fear of God is the restraint of all sin. This is proved sufficiently (Pro 16:6). That man is most fit to advise others who is not engaged in the same transgression. The hand that must wash a thing clean, except it be clean will add to its pollution. (Hosiah Shute, B. D.)
The reformation proposed
I. The impression which Ezras condition and conduct by reason of their sin produced upon the people was–
1. Sympathetic.
2. Deep.
II. The proposal of reformation made.
III. The proposal of reformation accepted. Learn–
1. The manifestation of intense feeling is sometimes commendable, and very influential for good.
2. A. deep feeling of the guilt of sin is a strong encouragement to hope for forgiveness, amendment, etc. (verse 2).
3. That repentance only is genuine which leads to restitution and reformation (verse 3).
4. It is of the utmost importance to translate religious feeling into corresponding action without delay.
5. Great leaders may receive valuable aid from even their humblest followers.
6. It is sometimes wise to fortify good resolutions by a solemn covenant with God, or by a serious pledge to men. (William Jones.)
Arise; for this matter belongeth unto thee: we also will be with thee.
True loyalty
True loyalty is marked–
I. By genuine respect. In the commonwealth of Israel at that moment there was great need of reform. The people had not long returned from captivity. They were powerless and few. Yet the very evil which had previously occasioned their captivity had begun to reappear. Steps had been taken which if not retraced would certainly bring that evil about. Many in high places–some of the speakers own relatives–were in fault (Ezr 10:26). The matter therefore was pressing. He felt it so. He desired reform very earnestly; he recommended it very strongly (Ezr 10:2-3). Yet he would not take it upon him to be the first to move in this matter. He would not set aside those whose office it was to do this. Arise; for this matter belongeth unto thee. You see exactly the state of his mind. Notwithstanding the depth of his zeal and convictions, he would sooner do nothing than be disrespectful to Ezra. No change, in his judgment, would be proper reform that should set proper authority on one side.
II. By sincere sympathy. This is shown here in the words that come next: We will also be with thee: be of good courage and do it. It is possible to defer to authority in a cold and unfriendly spirit, to leave too much on the hands of our rulers, and to fail in taking our proper share of odium in supporting them and their measures. If we wish to be truly loyal we are bound to encourage them openly in their righteous efforts. We are bound also to promise them our support and assistance. We may apply these lessons–
1. To the laws of our land. Except where religious principle is in question, these should be the laws of our lives. It is the object of the criminal classes to try to evade them. It should be the object of God-fearing persons to try and observe them. Render unto Caesar the things which are Caesars (Mat 22:21; Rom 13:1-2; Rom 13:7). All this should be regarded by us as part of our duty towards God. This also should be applied by us carefully to all the points it embraces; e.g., our income-tax returns; our action towards contraband trade; our respect for the administrators of justice; our support of its officers, and so on. A bad citizen will never make a good Christian.
2. To the laws and officers of our Church. Ezra was acting here ecclesiastically as much as politically; of the two, perhaps, rather more so. In all things in regard to which a Church hath power to ordain, in all matters where its ministers have a right to be consulted, let us not only acquiesce, but encourage; not only encourage, but support. The English word leader signifies both a commander and a guide. Therefore never be many steps behind your Leader; never be one step in front. (W. S. Lewis, M. A.)
Pastor and Church
Three general remarks–
I. That the Christian minister is the chief instrument in the moral renovation of society. Four things show this.
1. He is originally endowed with powers which specially qualify him for his work.
2. He has been educated for his high vocation,
3. He has more time than others for such an end.
4. It is to the Christian minister that the world looks for moral and spiritual help.
II. That the true church gladly co-operates with the minister in his noble aim. The Church can co-operate with him–
1. By showing him practical sympathy.
2. By working out his flank.
3. By praying for him.
III. That the co-operation of the church is a source of joy and encouragement to the minister.
1. Co-operation is indicative of the spiritual health of the Church.
2. It shows that the Church appreciates the ministers exertions.
3. Co-operation is a necessary condition of success. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER X
The people are greatly afflicted by Ezra’s prayer, 1.
Shechaniah proposes that all who have taken strange wives
should put them away, and the children they had by them; and
make a covenant to serve God, 2-4.
Ezra is encouraged; and make a proclamation to collect the
people, to find who had transgressed, 5-8.
They come together on the twentieth day of the ninth month, 9.
Ezra exhorts them to put away their strange wives, 10.
The people agree to it, and require time, 11-14.
This being granted, the business is completed by the first of
the first month, 15-17.
Some of the priests had taken strange wives; their names, and
the names of all who were in the same trespass, 18-44.
NOTES ON CHAP. X
Verse 1. The people wept very sore.] They were deeply affected at the thought of God’s displeasure, which they justly feared was about to light upon them, because of their transgressions.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Awakened by the words and example of this holy priest and great potentate. So inexpressible is the good which is done by the good example, and the evil which is done by the bad example, of a great person, or of a minister. The fame of his great passion of grief, and of his many and public expressions thereof in the court before the temple, being in an instant dispersed over all the city, brought a great company together. The people wept very sore, being greatly affected with Ezras prayer, and with the common sin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Now when Ezra had prayedAsthis prayer was uttered in public, while there was a generalconcourse of the people at the time of the evening sacrifice and asit was accompanied with all the demonstrations of poignant sorrow andanguish, it is not surprising that the spectacle of a man sorespected, a priest so holy, a governor so dignified as Ezra,appearing distressed and filled with fear at the sad state of things,should produce a deep sensation; and the report of his passionategrief and expressions in the court of the temple having rapidlyspread through the city, a great multitude flocked to the spot.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now when Ezra had prayed, and when he had confessed, weeping,…. Had confessed the sins of the people in prayer and supplication, with many tears:
and casting himself down before the house of God; in the outward court before the temple, his face turned towards it, where he lay prostrate:
there assembled to him out of Israel a very great congregation of men, and women, and children; it was quickly spread abroad, both in Jerusalem and places adjacent, that such a great man, a commissioner from the king of Persia, and a priest of the Jews, was in the utmost distress, rending his garments, and plucking off his hair, and was crying and praying in a vehement manner; which brought a great concourse of people, who concluded some great sins were committed, and sore judgments were coming upon them:
for the people wept very sore; being affected with his confessions, cries, and tears, and fearing wrath would come upon them for their sins.
Fuente: John Gill’s Exposition of the Entire Bible
The separation of the strange wives from the congregation. – Ezr 10:1-5. While Ezra was making this confession before God, a numerous assemblage gathered around him, and wept aloud. From this point onwards Ezra relates the further course of events in such wise as to cast his own person in the background, and speaks of himself in the third person. The matter of his prayer is more definitely declared by , and his posture in prayer by , weeping and casting himself down (lying on his knees, Ezr 9:5). “Before the house of God,” i.e., in the court of the temple. The confirmatory clause: for the people wept much ( , a weeping in mass), furnishes the motive of so great a number of men, women, and children gathering around Ezra. Very many were as distressed as he was at the marriages with strange wives, and regarded them as a grievous trespass; hence they assembled weeping around him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Ezra’s Reformation. | B. C. 456. |
1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. 2 And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 3 Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. 4 Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. 5 Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.
We are here told,
I. What good impressions were made upon the people by Ezra’s humiliation and confession of sin. No sooner was it noised in the city that their new governor, in whom they rejoiced, was himself in grief, and to so great a degree, for them and their sin, than presently there assembled to him a very great congregation, to see what the matter was and to mingle their tears with his, v. 1. Our weeping for other people’s sins may perhaps set those a weeping for them themselves who otherwise would continue senseless and remorseless. See what a happy influence the good examples of great ones may have upon their inferiors. When Ezra, a scribe, a scholar, a man in authority under the king, so deeply lamented the public corruptions, they concluded that they were indeed very grievous, else he would not thus have grieved for them; and this drew tears from every eye: men, women, and children, wept very sore, when he wept thus.
II. What a good motion Shechaniah made upon this occasion. The place was Bochim–a place of weepers; but, for aught that appears, there was a profound silence among them, as among Job’s friends, who spoke not a word to him, because they saw that his grief was very great, till Shechaniah (one of Ezra’s companions from Babylon, Ezr 8:3; Ezr 8:5) stood up, and made a speech addressed to Ezra, in which,
1. He owns the national guilt, sums up all Ezra’s confession in one word, and sets to his seal that it is true: “We have trespassed against our God, and have taken strange wives, v. 2. The matter is too plain to be denied and too bad to be excused.” It does not appear that Shechaniah was himself culpable in this matter (if he had had the beam in his own eye, he could not have seen so clearly to pluck it out of his brother’s eye), but his father was guilty, and several of his father’s house (as appears v. 26), and therefore he reckons himself among the trespassers; nor does he seek to excuse or palliate the sin, though some of his own relations were guilty of it, but, in the cause of God, says to his father, I have not known him, as Levi, Deut. xxxiii. 9. Perhaps the strange wife that his father had married had been an unjust unkind step-mother to him, and had made mischief in the family, and he supposed that others had done the like, which made him the more forward to appear against this corruption; if so, this was not the only time that private resentments have been over ruled by the providence of God to serve the public good.
2. He encourages himself and others to hope that though the matter was bad it might be amended: Yet now there is hope in Israel (where else should there be hope but in Israel? those that are strangers to that commonwealth are said to have no hope, Eph. ii. 12) even concerning this thing. The case is sad, but it is not desperate; the disease is threatening, but not incurable. There is hope that the people may be reformed, the guilty reclaimed, a stop put to the spreading of the contagion; and so the judgments which the sin deserves may be prevented and all will be well. Now there is hope; now that the disease is discovered it is half-cured. Now that the alarm is taken the people begin to be sensible of the mischief, and to lament it, a spirit of repentance seems to be poured out upon them, and they are all thus humbling themselves before God for it, now there is hope that God will forgive, and have mercy. The valley of Achor (that is, of trouble) is the door of hope (Hos. ii. 15); for the sin that truly troubles us shall not ruin us. There is hope now that Israel has such a prudent, pious, zealous governor as Ezra to manage this affair. Note, (1.) In melancholy times we must see and observe what makes for us, as well as what makes against us. (2.) There may be good hopes through grace, even when there is the sense of great guilt before God. (3.) Where sin is seen and lamented, and good steps are taken towards a reformation, even sinners ought to be encouraged. (4.) Even great saints must thankfully receive seasonable counsel and comfort from those that are much their inferiors, as Ezra from Shechaniah.
3. He advises that a speedy and effectual course should be taken for the divorcing of the strange wives. The case is plain; what has been done amiss must be undone again as far as possible; nothing less than this is true repentance. Let us put away all the wives, and such as are born of them, v. 3. Ezra, though he knew this was the only way of redressing the grievance, yet perhaps did not think it feasible, and despaired of ever bringing the people to it, which put him into that confusion in which we left him in the foregoing chapter; but Shechaniah, who conversed more with the people than he did, assured him the thing was practicable if they went wisely to work. As to us now, it is certain that sin must be put away, a bill of divorce must be given it, with a resolution never to have any thing more to do with it, though it be dear as the wife of thy bosom, nay, as a right eye or a right hand, otherwise there is no pardon, no peace. What has been unjustly got cannot be justly kept, but must be restored; but, as to the case of being unequally yoked with unbelievers, Shechaniah’s counsel, which he was then so clear in, will not hold now; such marriages, it is certain, are sinful, and ought not to be made, but they are not null. Quod fierinon debuit, factum valet–That which ought not to have been done must, when done, abide. Our rule, under the gospel, is, If a brother has a wife that believeth not, and she be pleased to dwell with him, let him not put her away,1Co 7:12; 1Co 7:13.
4. He puts them in a good method for the effecting of this reformation, and shows them not only that it must be done, but how. (1.) “Let Ezra, and all those that are present in this assembly, agree in a resolution that this must be done (pass a vote immediately to this effect: it will now pass nemine contradicente–unanimously), that it may be said to be done according to the counsel of my lord, the president of the assembly, with the unanimous concurrence of those that tremble at the commandment of our God, which is the description of those that were gathered to him, ch. ix. 4. Declare it to be the sense of all the sober serious people among us, which cannot but have a great sway among Israelites.” (2.) “Let the command of God in this matter, which Ezra recited in his prayer, be laid before the people, and let them see that it is done according to the law; we have that to warrant us, nay, that binds us to what we do; it is not an addition of our own to the divine law, but the necessary execution of it.” (3.) “While we are in a good mind, let us bind ourselves by a solemn vow and covenant that we will do it, lest, when the present impressions are worn off, the thing be left undone. Let us covenant, not only that, if we have strange wives ourselves, we will put them away, but that, if we have not, we will do what we can in our places to oblige others to put away theirs.” (4.) “Let Ezra himself preside in this matter, who is authorized by the king’s commission to enquire whether the law of God be duly observed in Judah and Jerusalem (ch. vii. 14), and let us all resolve to stand by him in it (v. 4): Arise, be of good courage. Weeping, in this case, is good, but reforming is better.” See what God said to Joshua in a like case, Jos 7:10; Jos 7:11.
III. What a good resolution they came to upon this good motion, v. 5. They not only agreed that it should be done, but bound themselves with an oath that they would do according to this word. Fast bind, fast find.
Fuente: Matthew Henry’s Whole Bible Commentary
Ezra – Chapter 10
Shechanlah’s Proposal, Verses 1-5
Ezra’s frustration over the intermarriages of Jews and heathen must have become the most published news of the day. His confession must have been heard by many of the people, they saw and heard his bitter weeping, and saw him prostrating himself before the Lord in the temple. No one before had seemed to be so concerned about the problem, and his extreme grief aroused the guilty to realize the serious nature of their transgression. A great congregation of men, women and children came to the temple where he was.
One of the men who was guilty of the infraction took the initiative to approach Ezra on the subject. He was Shechaniah of the family of Elam, one of the chief families of those who had returned from the captivity. The descendants of Elam numbered twelve hundred and fifty-four in the original repatriates who returned with Zerubbabel (Ezr 2:7), and there were seventy more who returned with Ezra (Ezr 8:7). It was found that six members of this family had taken alien wives (verse 26).
Shechaniah confessed that they had done this transgression. Yet he believed there was still hope for them to escape the wrath of God. He suggested that the guilty ones should make a covenant to send away their pagan wives with their children, as Ezra directed them to do and as those others who feared the wrath of God desired. It should be done according to the provision of the law of Moses.
Shechaniah put the burden of accomplishment on Ezra, “for this matter belongeth unto thee,” but he promised that they would stand by him in it. Ezra had felt the hand of the Lord in leading him back to the land of Judah and the city of Jerusalem. But he probably never suspected that the Lord was bringing him to the homeland to cope with such a problem as he had found so shortly after his arrival. He was challenged to arise from his prostration before the Lord, to be of good courage, and go about the needful business at hand.
The challenge to Ezra reminds the Bible students of precedents even before his time. The feeling must have been much like that of Mordecai, when he issued his challenge to Esther, “Who knoweth whether thou art come to Ahe kingdom for such a time as this?” (Ezr 4:14). He is also challenged with the Lord’s challenge to Joshua (Jos 1:9). So Ezra arose and starting with the priests and Levites had all Israel to swear to abide by his word, and they did so, putting away their strange, God-forbidden wives.
It is hard for the modern mind to justify what was to be done. These men were to send away their wives and the children they had borne to them, and to have nothing more to do with them. This seems heartless and cruel to people of today. It was necessary in that day, however, to preserve the nation through whom the Christ was to come. Had the devil been able to contaminate the nation of Israel and turn it to paganism he would have frustrated God’s plan to send His Son as the Savior of the world. No doubt any of these heathen spouses converted to the Jewish law would have found refuge in Israel and not have been forced out. Ruth is an outstanding example of this fact (see Book of Ruth). God demanded of Israel strict separation from the world.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPLANATORY NOTES.] In this chapter we have the account of(i.) Shechaniahs proposal to put away the strange wives (Ezr. 10:1-5). (ii.) Ezras fast because of the peoples sin (Ezr. 10:6). (iii.) The proclamation calling upon all the Jews to assemble at Jerusalem within three days (Ezr. 10:7-8). (iv.) The coming together of the people at Jerusalem, and their acceptance of the proposal to put away the strange wives (Ezr. 10:9-14). (v.) The opposition of Jonathan the son of Asahel and others (Ezr. 10:15). (vi.) The carrying out of the proposal (Ezr. 10:16-17). (vii.) The names of the men who had taken strange wives (Ezr. 10:18-44).
Ezr. 10:1. Now when Ezra had prayed, and when he had confessed] Rather, Now whilst Ezra prayed and whilst he confessed. Before the house of God] i.e. in the court of the Temple.
Ezr. 10:2. Jehiel] Perhaps the Jehiel whose name occurs in Ezr. 10:26, as having married a heathen wife. Now there is hope in Israel] Rather, for Israel. He came to this conclusion because the people were sensible of their sin and sorrowing by reason of it.
Ezr. 10:3. According to the counsel of my lord] Keil: the Lord. Ezra had given no advice in the matter as yet. But Shechaniah might have inferred what Ezra would counsel from his words and actions (chap. Ezr. 9:3-15).
Ezr. 10:5. According to this word] i.e. according to the proposal of Shechaniah.
Ezr. 10:6. Went into the chamber] (Comp. 1Ki. 6:5; chap. Ezr. 8:29; Neh. 13:4-5.) Of Johanan the son of Eliashib] We cannot arrive at any certain conclusion as to who this Johanan was. According to Mr. Aldis Wright, he was one of the chief Levites (Neh. 12:23). From a comparison of Neh. 12:22-23, with Ezr. 10:10-11 of the same chapter, Rawlinson concludes that he was the grandson of Eliashib the high priest. Keil says, Johanan, the son of Eliashib, cannot actually be Johanan-ben-Eliashib (Neh. 12:23) the high priest. For the high priest Eliashib was a contemporary of Nehemiah, and the high priest Johanan was not the son, but, according to the definite statement (Neh. 12:10), the grandson of Eliashib, and the son of Joiada (the correct reading of Neh. 12:11 being, Joiada begat Johanan and Jonathan). Now a chamber of the Temple could not in Ezras time have been as yet called after a grandson of Eliashib, the contemporary of Nehemiah; and both Johanan and Eliashib being names which frequently occur (comp. Ezr. 10:24; Ezr. 10:27; Ezr. 10:36), and one of the twenty-four orders of priests being called after the latter (1Ch. 24:12), we, with Ewald (Gesch., iv. p. 228), regard the Johanan-ben-Eliashib here mentioned as an individual of whom nothing further is known,perhaps a priest descended from the Eliashib of 1Ch. 24:12, and who possessed in the new Temple a chamber called by his name. He did eat no bread nor drink water] He fasted strictly. Fasts of this strictness were not common. A few cases are recorded (see Exo. 34:28; Deu. 9:9; Deu. 9:18; Jon. 3:7).
Ezr. 10:7. And they made proclamation] &c. Lit., And they caused a voice to pass throughout, &c., i.e. they proclaimed by heralds. (Comp. chap. Ezr. 1:1.)
Ezr. 10:8. Forfeited] Margin: Heb., devoted, i.e. appropriated to the treasury of the Temple.
Ezr. 10:9. The ninth month] was named Chisleu, and nearly corresponds with our December. In the street] = a wide space, a large, open place. Probably here it means the great court before the Temple. For the great rain] Chisleu was in the rainy season. During the months of November and December the rains fall heavily, but at intervals.Bibl. Dict.
Ezr. 10:10. Have taken strange wives] Lit., Have caused strange wives to dwell, i.e. have taken them to live with you.
Ezr. 10:14. Let now our rulers of all the congregation stand] or, as Keil, Let then our rulers stand for the whole congregation, i.e. for the good of the congregation, and transact its business. With them the elders of every city and the judges] as being acquainted with the several cases. For this matter] Margin: Till this matter (be despatched). Keil: As long as this matter lasts. The rulers were to continue to judge the accused as long as the matter lasted. The latter part of the verse would run thus: Until the fierce wrath of our God be turned from us, as long as this matter lasts. The last words define more exactly the leading idea of the verse.
Ezr. 10:15. Were employed about this matter] Rather, Stood up against this (matter), as in 1Ch. 21:1; 2Ch. 20:23; Dan. 8:25; Dan. 11:14. Meshullam is probably identical with the Meshullam of Ezr. 10:29, who had taken a heathen wife.
Ezr. 10:16. And the children of the captivity did so] Notwithstanding the opposition of Jonathan and his companions, the people carried out the determination which they had expressed. With certain chief of the fathers, after the house of their fathers] Keil translates, And men, heads of houses according to their houses. The meaning is, that each recognised house or family was represented on the commission by its head. And all of them by their names] or, and they all by names. A list of their names was written (comp. chap. Ezr. 8:20). Were separated] or, selected for this business. The tenth month] i.e. Tebeth, which nearly answers to our January.
Ezr. 10:17. The first month] i.e. Nisan, which nearly corresponded to our April. The commission sat for three months, and at the end of that time they had completed their business.
Ezr. 10:18. The sons of Jeshua the son of Jozadak] This is Jeshua the high priest who came up from Babylon with Zerubbabel.
Ezr. 10:19. They gave their hands] i.e. bound themselves by shaking hands, to put away their wives, i.e. to dismiss them, and to sever them from the congregation of Israel.Keil. And being guilty they offered a ram of the flock for their trespass] The Heb. is simply, And guilty, a ram of the flock for their trespass; which is explained by Keil that they were condemned to bring a ram as a trespass offering (Lev. 5:14-16). Fuerst: And the guilty (gave their hands to bring) a ram for their trespass.
Ezr. 10:20-22. Of the sons of Immer, Hanani] &c. By comparing chap. Ezr. 2:36-39, we perceive that not one of the orders of priests who returned with Zerubbabel was free from participation in this transgression.Keil.
Ezr. 10:25. The singers and the porters] (Comp. chap. Ezr. 2:41-42.)
Ezr. 10:26. Moreover of Israel] As distinguished from priests and Levites, i.e. of the laity.Keil.
Ezr. 10:44. And some of them had wives by whom they had children] Rather, And there were among them wives who had brought forth sons. This fact is mentioned probably to show how thoroughly this reformation was effected. It would be more difficult, for several reasons, to put away a wife who had given birth to children than to put away a childless wife; but the difficulties did not prevent the execution of the duty.
THE REFORMATION PROPOSED
(Ezr. 10:1-25)
Three principal points require attention
I. The proposal of reformation prepared for. Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel, &c. (Ezr. 10:1). Ezras great distress, and humble confession, and earnest appeal to God, had influenced the people in such a manner and to such an extent as to prepare them for such a proposal as that made by Shechaniah. The impression which Ezras condition and conduct by reason of their sin produced upon the people was
1. Sympathetic. His horror and self-abasement on account of their sin aroused their consciences to a sense of their own guilt. His great sorrow awakened grief in them, and they wept very sore.
2. Extensive. It seems that the fact of his grievous distress was widely made known, and all the city was stirred by it. Very many were moved by his grief and penitence. There assembled unto him out of Israel a very great congregation of men and women and children. The fact that both men and women, and so many of them, were much affected is important as indicating preparedness for reformation.
3. Deep. The people in the great assembly before the house of God were very much moved. The impression was profound as well as extensive. The people wept very sore; or wept a great weeping. Ezras influence for good in this respect was very great. The distress which he manifested was contagious, and spread rapidly, widely, and powerfully amongst the Jews at Jerusalem. Now this was indispensable as a condition for the proposal of any real reformation with a reasonable prospect of success. Until the sinfulness of these marriages was realised, and genuine concern in relation to them was experienced by the people, it would have been vain to have suggested measures for their abolition. But now this very greatcongregation was in a condition to consider such measures, and probably to adopt and enforce them.
II. The proposal of reformation made. Then Shechaniah the son of Jehiel, of the sons of Elam, answered and said unto Ezra, &c. (Ezr. 10:2-4). In this wise and brave address Shechaniah
1. Frankly acknowledges the sin. We have trespassed against our God, and have taken strange wives of the people of the land. We do not find his name amongst those who had sinned in this thing; but, like Ezra (chap. Ezr. 9:5-15), he includes himself amongst the offenders. He does not attempt either to extenuate or palliate or excuse the sin, but ingenuously confesses it. This was important. The disease must be discovered before it can be remedied. The sin must be perceived and acknowledged before it can be forgiven and done away. There could be no true reformation without a clear perception and a humble confession of the sin. (a).
2 Discovers reasons for hope. Yet now there is hope for Israel concerning this thing. As M. Henry observes: The case is sad, but it is not desperate; the disease is threatening, but not incurable. There is hope that the people may be reformed, the guilty reclaimed, a stop put to the spreading of the contagion; and so the judgments which the sin deserves may be prevented, and all will be well. Now there is hope; now that the disease is discovered, it is half cured. Now that the alarm is taken, the people begin to be sensible of the mischief, and to lament it; a spirit of repentance seems to be poured out upon them, and they are all thus humbling themselves before God for it, now there is hope that God will forgive and have mercy. The valley of Achor (that is, of trouble) is the door of hope (Hos. 2:15); for the sin that truly troubles us shall not ruin us. There is hope now that Israel has such a prudent, pious, zealous governor as Ezra to manage this affair.
3. Proposes the abolition of the sin. Now therefore let us make a covenant with our God, &c. (Ezr. 10:3). His proposal was to the effect that they should enter into a solemn covenant with God to make an end of this sin, and to make an end of it
(1.) Completely. To put away all the wives, and such as are born of them. Marriage with idolaters was prohibited as a preventive of idolatry and its associated abominations (Exo. 34:11-17; Deu. 7:1-6; 1Ki. 11:1-8; Neh. 13:23-28); and the presence of the idolatrous wives was a continual temptation to the sin. The Jews had done wrong in marrying such women; and Shechaniah would have them undo that wrong as far as possible by putting away such wives. The true penitent abandons the sin for which he grieves, even though its renunciation be very painful. If thy right eye offend thee, pluck it out, &c. (Mat. 5:29-30). It is better that the surgeon should amputate the diseased limb, than that we should retain it and by so doing imperil the life of the body. So must sin be renounced even at the cost of sharp sufferings. Moreover, the true penitent seeks to repair if possible, and as far as may be, the injury he has done. Repentance leads to restitution. What has been unjustly got cannot be justly kept, but must be restored. It is one of the sorest sorrows of the penitent soul that complete restitution for sin cannot be made; that the evil done can never be undone; that the false or malignant speech may be afterwards contradicted by him who uttered it, but he can neither unsay it, nor totally annul its effects. Now, it was in this spirit, which seeks to repair the wrong done and to remove the temptation to do it again, that Shechaniah proposed to put away all the wives and their children. (b).
(2.) In accordance with the counsel of the godly. According to the counsel of my lord, and of those that tremble at the commandment of our God. It does not appear that Ezra and they who sympathised with him had as yet advised this or any other line of action; but from their distress Shechaniah inferred that his proposal would commend itself to them. Their recommendation of his measure would contribute to its general acceptance.
(3.) In accordance with the commands of God. And let it be done according to the law. I am not aware of any express command to put away heathen wives, to which Shechaniah can refer; but the spirit of the law, which repeatedly and solemnly prohibited such marriages, seemed to require their divorcement. Divorces were permitted to the Israelites, by the judicial law, to prevent worse consequences; but there could be no consequences worse than the seduction of the husbands and the training of the children to idolatry. Moreover, the law which commanded the Israelite to put to death any one enticing him to idolatry, even if the enticer were his brother, the son of his mother, or his son, or his daughter, or the wife of his bosom, or the friend, which was as his own soul (Deu. 13:6-11), would surely sanction the putting completely away of heathen wives. If a Christian sin by marrying an unbeliever, he may not adopt the course recommended by Shechaniah. The rule for him, or for her, as the case may be, is laid down in 1Co. 7:12-14.
4. Summons Ezra to take the lead in abolishing it. Arise; for this matter belongeth unto thee, &c. (Ezr. 10:4). In this appeal of Shechaniah to Ezra we have
(1.) An assertion that the work pertained to him. It was the business of Ezra to take this matter in hand, for two reasons: First, his commission authorised him to do it (see chap. Ezr. 7:26). He was sent by Artaxerxes to enforce obedience to the law of God. And, second, his character qualified him for doing it. His acquaintance with the law of God, his practical conformity to that law, his position as a teacher of it, and his great influence with the people, all combined to qualify him for taking the lead in effecting this reformation.
(2.) A call to courage in respect to this work. Be of good courage. Perhaps Ezra took too dark a view of the case, and was too despondent concerning it, and required this hopeful and earnest call to courage. The despondent would never succeed in carrying out such a reformation; the business imperatively required a brave and resolute spirit.
(3.) A summons to action. Arise, be of good courage, and act. It was of the utmost importance to seize the present favourable opportunity for beginning the reformation. In their present state of sore distress on account of the sin, the people of this great assembly would be ready to enter upon any possible course for making an end of that sin. Therefore it behoved Ezra to arise from his deep grief, and begin the reformation. Let his deep feelings now impel him into earnest action, and the deep feelings of the people will impel them to unite with him. The case demanded immediate and resolute action (comp. Jos. 7:10-15).
5. Promises co-operation in abolishing it. We also will be with thee. Shechaniah thus takes the place of spokesman for the very great congregation assembled before the house of God; and pledges them to stand by Ezra and to work with him in effecting the great reformation. The co-operation of such an assembly in this undertaking would go far to guarantee its success. (c).
III. The proposal of reformation accepted. Then arose Ezra, and made the chief priests, the Levites, &c. (Ezr. 10:5).
1. It was accepted influentially. The princes, the priests, the Levites, the men of the most eminent position and commanding influence, gave in their adhesion to the movement.
2. It was accepted extensively. And all Israel. All that great multitude which had assembled unto Ezra out of Israel, pledged themselves to co-operate in carrying out the proposal of Shechaniah. The party of reformation was strong both in the number and in the power of its adherents.
3. It was accepted solemnly. Ezra made them to swear that they should do according to this word; and they sware. When the keenness of their present distress had abated, if any of them had been tempted to draw back, they would have been prevented from doing so by the solemnity with which they had pledged themselves to the undertaking.
CONCLUSION:
The lessons suggested by this subject are many and important. Let us attend to the principal ones.
1. The manifestation of intense feeling is sometimes commendable, and very influential for good (Ezr. 10:1).
2. A deep feeling of the guilt of sin is a strong encouragement to hope for forgiveness, amendment, &c. (Ezr. 10:2). (d).
3. That repentance only is genuine which leads to restitution and reformation (Ezr. 10:3). (e).
4. It is of the utmost importance to translate religious feeling into corresponding action without delay (Ezr. 10:3-4). (f).
5. Great leaders may receive valuable aid from even their humblest followers. Shechaniah, apparently an able man, suggested the reformation and urged Ezra to attempt it at once; but even the obscurest person in that very great congregation, by swelling the tide of penitent feeling, helped to set the project of reformation well afloat.
6. It is sometimes wise to fortify good resolutions by a solemn covenant with God, or by a serious pledge to man (Ezr. 10:3; Ezr. 10:6).
ILLUSTRATIONS
(a) Let us strive after Gods view of sin. To Him sin is infinitely hateful; He cannot tolerate it with the least degree of allowance; it troubles His otherwise perfect and happy universe; it despoils human nature; it overthrows all that is Divine in manhood; it calls into existence the worm that gnaws for ever; it is the cause of death and the source of hell. To under-estimate the heinousness of sin is to put ourselves out of the line of Gods view; to understand sin is to understand redemption. Sin interprets the Cross; sin shows what is meant by Gods love. We cannot be right in our relation to Jesus Christ, we cannot be just to His holy Cross, until we regard sin with unutterable repugnance, until we rise against it in fiery indignation, fighting it with all the energy of wounded love, and bringing upon it the damnation of concentrated and implacable anger. I am not speaking of what are called great sins; I am not thinking of murder, of commercial plunder, of adultery, drunkenness, or theft; I am speaking of sin as sin, sin nestling secretly in the heart, sin rolled under the tongue as a sweet morsel, sin indulged in secret places, sin perverting the thought, sin poisoning the love, sin sucking out the life-blood of the soul; I am thinking of sin, not of sinsof the fact, not of the details; and I ask, with passionate yet well-considered pointedness, Have we not been led to under-estimate the guilt of sin?Joseph Parker, D.D.
(b) There is often, when men repent, the necessity of a reparation. A man that in his past life has been inflicting wrong may not be able to make all the reparation. A man whose distributive gains have been flowing in from a hundred sources, and varying every year, may not be able to carry back the tribute and re-bestow it where he fraudulently or wickedly obtained it. Yet while this is the case frequently in respect to gains, there are many things which a man may repair. A man may have wronged a fellow-man by his tongue, and it is necessary, if he is going to be a Christian, that that shall be all repaired. A man may have a quarrel on his hands, and if he is going to be a Christian, that quarrel must come to an end. A man may be high and obstinate, and that man, if he is going to be a Christian, must come down and confess, I was wrong, and I give up the transgression wholly, absolutely. It may be that a man has been living on ill-gotten gains. It may be orphans property. No matter if it makes a beggar of him, the man who is living on fraudulent gains, if he is going to be a Christian, must make reparation, and give them up. If, for proper and suitable reasons, he finds that he cannot give them up, he must at least confess; for although everybody knows his sin, everybody does not know that he knows itat any rate they do not know that he knows it in such a way that he is willing to confess it. Confession is a testimony to the power of God, and to the power of the new-found virtue in his soul.H. W. Beecher.
(c) The social element in religious movementsthat which men often decry in revivalsis apt to infuse a generous enthusiasm, a largeness, into mens minds. There are times when men cannot alone do noble things; but if there be scores and hundreds of men that seem at the same time to be filled with the same influence, then they rise to heroic proportions, and are able to do easily things that would overtax their individual power.
This seems to have been one of those cases where men were seized, not simply with a conviction of sin and with a disposition to repent; but with a disposition to repent in a manner that should he heroic, and should stamp both their sense of iniquity and transgression, and their sense of the genuineness of their repentance and conversion.Ibid.
(d) The essence of repentance is sorrow, sorrow for our sin. Sorrow is painful, and we shrink from pain; we avoid it. To those that have not felt the evil that repentance cures, how dark and bitter a thing it is to be away from God, homeless, fatherless, an orphan, and made so by selfish ingratitude,to those it will not seem a good. It is a good only to those who feel the evil it delivers them from, the nobler peace it brings them to. We know there is one thing worse than pain; the painless disease that kills; the slow, insidious, fatal malady that eats away the springs and energies of life, without giving the warnings of bodily distress. To stop that, to heal that, we gladly go in search of pain. We tell the surgeon to hurt us that we may live. Physical vitality is often undermined unconsciously. To avert that process by a pang, by a period of needful and saving agony, we account a blessing. After the first stages of suffocation, the drowning, on their own testimony, pass into a state of insensibility to suffering, or even, as many maintain, of positive and exquisite pleasure. Adam Clarke, who went through it, says, in his autobiography, it was like being borne gently through the most luxurious tropical verdure, the keenest enjoyment. And when this swift, easy passage to destruction is interrupted, and friendship applies restoratives, there are spasms, tortures; the sufferer begs to be let alone, to die. It is not otherwise with the spiritual sensibilities. It is their coming back from death to life that makes their distress. But no wise man, only the demented man, regrets that distress. Paul, with his singular exactness of expression, says that the sorrow that is unto life, the price of living for ever, needeth not to be repented of, not to be sorrowed for. The pain that rescues life is a good.F. D. Huntington, D.D.
(e) Reformation is just as essential as repentance. That is, it is just as essential that you should, up to your power, do the deeds of a good man or woman, as that you should take the resolution to be a good man or woman. If you are heartily sorry for misspent years, you will make it your business to spend your future years wisely. If you are called to renounce an undevout heart, the same Lord calls you to work with holy hands. In whatever the past has been irreligious and mean, the future must be sanctified and noble. Despising your selfishness, you must go on to generosity. Renouncing a paltry ambition, you must serve humanity and truth for their own immortal sake. The invisible energy that makes the acorn vital is nothing, unless you give it soil and air for growth and expansion into the fair proportions of the oak.
Thus, in fact, reformation becomes the test of repentance, proving its sincerity and its worth. We infer that a miser is penitent, when we see him giving liberally to the poor, or to spreading the Gospel. A sensualist may profess to have repented; but we are not sure, till we see him forsaking dissipation, and living temperately and chastely. A vain, frivolous girl deserves small confidence as repenting, till her whole appearance reveals a constant life hidden with Christ in God, and the dignity of a sober devotion to the welfare of others. It is not to be believed that a sullen or angry temper has been actually repented of, till the countenance loses its unhallowed fire, and the voice its asperity, and the words come gently, like His, who, when He was reviled, reviled not again.Ibid.
(f) It is a perilous thing to separate feeling from acting; to have learnt to feel rightly without acting rightly. It is a danger to which, in a refined and polished age, we are peculiarly exposed. The romance, the poem, and the sermon teach us how to feel. Our feelings are delicately correct. But the danger is this:feeling is given to lead to action; if feeling be suffered to awake without passing into duty, the character becomes untrue. When the emergency for real action comes, the feeling is as usual produced: but accustomed as it is to rise in fictitious circumstances without action, neither will it lead on to action in the real ones. We pity wretchedness and shun the wretched. We utter sentiments, just, honourable, refined, lofty; but somehow, when a truth presents itself in the shape of a duty, we are unable to perform it. And so such characters become by degrees like the artificial pleasure grounds of bad taste, in which the waterfall does not fall, and the grotto offers only the refreshment of an imaginary shade, and the green hill does not strike the skies, and the tree does not grow. Their lives are a sugared crust of sweetness trembling over black depths of hollowness; more truly still, whited sepulchresfair without to look upon, within full of all uncleanness.F. W. Robertson, M.A.
TRUE LOYALTY
(Ezr. 10:4)
The word loyalty is much used in these days. A picture here of the thing. The spirit which was animating many in Israel at this juncture finds utterance here from the lips of one. He speaks in the name of others. The issue shows he had warrant for so doing. We also see that he speaks well. By examining his language we shall find that true loyalty is marked
I. By genuine respect. In the commonwealth of Israel at that time there was great need of reform. The people had not long returned from captivity. They were powerless and few. Yet the very evil which had previously occasioned their captivity had begun to reappear. Steps had been taken which, if not retraced, would certainly bring that evil about. Many in high placessome of the speakers own relativeswere in fault (see Ezr. 10:26). The matter therefore was pressing. He felt it so. He desired reform very earnestly; he recommended it very strongly (see Ezr. 10:2-3). Yet he would not take upon him to be the first to move in this matter. He would not set aside those whose office it was to do this. Arise; for this matter belongeth unto thee. You see exactly the state of his mind. Notwithstanding the depth of his zeal and convictions, he would sooner do nothing than be disrespectful to Ezra. No change, in his judgment, would be proper reform that should set proper authority on one side.
II. By sincere sympathy. This is shown here in the words that come next: We also will be with thee; be of good courage, and do it. It is possible to defer to authority in a very cold and unfriendly spirit, to leave too much on the hands of our rulers, and to fail in taking our proper share of odium and labour in supporting them and their measures. We do well, therefore, to note from this language that we owe much to them in both these respects. If we wish to be truly loyal, we are bound to encourage them openly in their righteous efforts. We are bound also to promise them our support and assistance. In fact, to do otherwise is covert rebellion. Not to encourage is to hinder in a taciturn way. Not to assist is, in an indolent fashion, to oppose. How could Ezra have moved at all in this matter, how could he have moved to good purpose, but for this language of Shechaniah?
We may apply these lessons
1. To the laws of our land. Except where religious principle is in question, these should be the laws of our lives. It is the object of the criminal classes to try and evade them. It should be the object of God-fearing persons to try and observe them. Render unto Csar the things which are Csars (Mat. 22:21; see also Rom. 12:1-2; Rom. 12:7). All this should be regarded by us as part of our duty towards God. This also should be applied by us carefully to all the points it embraces; e.g., our income-tax returns; our action towards contraband trade; our respect for the administrators of justice; our support of its officers, and so on. A bad citizen will never make a good Christian. A good Christian, in these matters, would rather exceed than fall short, after the example of Christ Himself (Mat. 17:24-27).
2. To the laws and officers of our Church. Ezra was acting here ecclesiastically as much as politically; of the two, perhaps rather more so. So of our Lord in paying the di-drachma, or Temple tribute, as above (see also Mat. 23:2-3). In all things, therefore, in regard to which a Church hath power to ordain, in all matters where its ministers have a right to be consulted, let us not only acquiesce, but encourage; not only encourage, but support. Yet let us do it without interference, and without taking their proper work from their hands. The English word leader signifies both a commander and a guide. Therefore never be many steps behind your leader; never be one step in front.W. S. Lewis, M.A. in The Clergymans Magazine.
THE REFORMATION DECIDED UPON
(Ezr. 10:6-12)
Notice:
I. The summons to the people to assemble at Jerusalem. Proclamation was made throughout that part of the country in which the returned Jews had settled, requiring them to come to Jerusalem within a specified time, and announcing severe penalties in case any one failed to do so. Concerning this summons, notice
1. The circumstances in which it originated. When the proposal of Shechaniah was adopted by the great congregation assembled before the house of God, Then Ezra rose up from before the house of God, and went into the chamber of Johanan, the son of Eliashib; and when he came thither, he did eat no bread, nor drink water; for he mourned because of the transgression of them that had been carried away. Here in this chamber Ezra seems to have consulted the chief men, the princes, the elders, and the priests, as to the best measures for carrying out the resolution which had been so solemnly made. And his consultations were in a spirit of profound penitence and earnest piety, which was manifested by his fasting and mourning.
2. The persons to whom it was addressed. They made proclamation throughout Judah and Jerusalem unto all the children of the captivity. The summons was issued to all the adult male population of the Jews, who out of exile had returned to their own land. It applied to the entire Jewish community in Palestine.
3. The authority by which it was issued. They made proclamation according to the counsel of the princes and the elders. Not by Ezra alone was the summons sent forth, but by him in connection with the recognised and rightful heads of the community. The authority of the mandate was unquestionable.
4. The speedy obedience which it required. That they should gather themselves together unto Jerusalem within three days. The limits of Judea at this time, says Rawlinson, appear to have been Bethel on the north, Beersheba on the south, Jericho on the east, and the Mediterranean upon the west. As the frontier was nowhere much more than forty miles from Jerusalem, three days from the day that they heard the proclamation would be sufficient time to allow all the able-bodied men to reach the capital. No time was granted for hesitation or delay. Resolute and quick obedience was demanded of all.
5. The penalties by which it was enforced. And that whosoever would not come within three days, according to the counsel of the princes and the elders, &c. (Ezr. 10:8). Should any one prove a defaulter, he is here threatened with a twofold penalty
(1.) The forfeiture of his entire property to the Church. All his substance should be forfeited; or, as in the margin, devoted (comp. Lev. 27:28). Ezra was authorised by the Persian monarch to inflict this penalty (comp. chap. Ezr. 7:26).
(2.) Personal exclusion from the community. And himself separated from the congregation of those that had-been carried away. He would be deprived of all the rights and privileges which pertained to him as a member of that community.
II. The assembly of the people at Jerusalem in obedience to this summons. Notice:
1. The universal attendance at the assembly. Then all the men of Judah and Benjamin gathered themselves together within three days. There seems to have been no defaulters. If any were inclined to disregard the summons, the severe penalties proclaimed against absentees constrained them to obey it. And all were present within the appointed time.
2. The felt importance of the assembly. The historian seems to have regarded it as an epoch in the history of the community; for he carefully records the date of its occurrence. It was the ninth month, on the twentieth day of the month. The importance of the great and solemn meeting was doubtless felt by most, if not by all the people.
3. The depressed spirit of the assembly. All the people sat in the street of the house of God, &c. (Ezr. 10:9). They were troubled and alarmed because of
(1.) The sin by reason of which they had been called together. Trembling because of this matter. The consciousness of guilt distressed them, and made them fearful.
(2.) The extraordinarily heavy rain which was falling at the time.
And for the great rain. This great gathering took place in the rainy season; but the showers at this time were evidently of unusual severity, and were in the mind of the people associated with the fact of their grievous trespass. How impressive and melancholy a spectacle! The vast multitude seated before the Temple of God, tired, troubled, and trembling, beneath the dark canopy of heavy clouds, with the rain falling down upon them in torrents!
III. The address of Ezra to the assembled people. And Ezra the priest stood up, and said unto them, &c. (Ezr. 10:10-11). This address comprises
1. A declaration of their sin. Ye have transgressed and have taken strange wives, to increase the trespass of Israel. A decided recognition of the sin was indispensable to reformation. By these marriages they had augmented greatly the guilt of the community.
2. An exhortation to repentance. He calls upon them to discharge two of the principal duties of repentance.
(1.) Confession of sin. Now therefore make confession unto the Lord God of your fathers, and do His pleasure. Confession of sin is a relief to the penitent soul. (a). It is also an essential condition of forgiveness. (b). Whoso covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy. If we confess our sins, He is faithful and just to forgive us our sins, &c. I acknowledged my sin unto Thee, &c. (Psa. 32:5).
(2.) Abandonment of sin. And separate yourselves from the people of the land, and from the strange wives. This is an essential element in true repentance. Let the wicked forsake his way, &c. (Isa. 55:7). Whoso confesseth and forsaketh his sins shall have mercy. Repentance, says Shakespeare, is hearts sorrow, and a clear life ensuing. (c).
IV. The declaration of the assembled people. Then all the congregation answered and said with a loud voice, As thou hast said, so must we do. Thus they announced their determination to follow the counsel of Ezra.
Notice
1. The unanimity of their determination. All the congregation answered and said, &c. This augured well for the success of the movement.
2. The earnestness of their determination. Answered with a loud voice. This was not a half-hearted or reluctant assent, but a free and whole-hearted resolution.
ILLUSTRATIONS
(a) As the frank and dutiful child, when he has committed a fault, does not wait till another goes and tells his father, or till the father discovers by his frowning countenance that it has come to his ear; but freely, and of his own accord, goes pleasantly to his father, and eases his aching heart by a free and full confession; and this with such plain-heartedness, giving his offence the weight of every aggravating circumstance, so that if the devil himself should come after him, to glean up what he hath left, he should hardly find wherewithal to make the case appear blacker;thus does the sincere soul to God; adding to his simplicity in the confession of his sin such a flow of sorrow, that God, seeing His dear child in danger of being carried down towards despair, if good news from Him do not speedily stay him, cannot but tune His voice rather into a strain of comforting him in his mourning, than chiding him for his sin.W. Gurnall.
(b) It is impossible for the Almighty Himself to forgive men unless men come to Him with contrition, with repentance towards Himself, and faith in our Lord Jesus Christ. Believe me, there is no action so difficult as the action of forgiveness. There is no action so complicated as the action of pardon. It seems a very simple thing to say, I forgive you; say no more about it; there is an end of the whole affair: away you go. He who could speak so, is immoral. He who could talk so, is not to be trusted. If a man could treat the moral relationships of life so, it would but prove that his conscience had been drugged, that his judgment had been hoodwinked, and that there was nothing morally permanent in the quality of his soul but corruptness.Joseph Parker, D.D.
(c) Convince a man that the only way to save his life is to part with his limb, and he does not hesitate an instant between living with one limb and being buried with two. Borne into the operating theatre, pale, yet resolute, he bares the diseased member to the knife. And how well does that bleeding, fainting, groaning sufferer teach us to part with our sins rather than with our Saviour. If life is better than a limb, how much better is heaven than a sin!
Two years ago a man was called to decide between preserving his life, and parting with the gains of his lifetime. A gold-digger, he stood on the deck of a ship that, coming from Australian shores, hadas some all but reach heavenall but reached her harbour in safety. The exiles had been coasting along their native shores; and to-morrow, husbands would embrace their wives, children their parents, and not a few realise the bright dream of returning to pass the evening of their days in happiness amid the loved scenes of their youth. But as the proverb runs, there is much between the cup and the lip. Night came lowering down; and with the night a storm that wrecked ship, and hopes, and fortunes all together. The dawning light but revealed a scene of horrordeath staring them in the face. The sea, lashed into fury, ran mountains high; no boat could live in her. One chance still remained. Pale women, weeping children, feeble and timid men must die; but a stout, brave swimmer, with trust in God, and disencumbered of all impediments, might reach the shore, where hundreds stood ready to dash into the boiling surf, and, seizing, save him. One man was observed to go below. He bound round his waist a heavy belt, filled with gold, the hard gains of his life; and returned to the deck. One after another, he saw his fellow-passengers leap overboard. After a brief but terrible struggle, head after head went downsunk by the gold they had fought hard to gain, and were loth to lose. Slowly he was seen to unbuckle his belt. His hopes had been bound up in it. It was to buy him land, and ease, and respectthe reward of long years of hard and weary exile. What hardships he had endured for it! The sweat of his brow, the hopes of day, and the dreams of night were there. If he parts with it, he is a beggar; but then if he keeps it, he dies. He poised it in his hand; balanced it for a while; took a long, sad look at it; and then with one strong, desperate effort, flung it far out into the roaring sea. Wise man! It sinks with a sullen plunge; and now he follows itnot to sink, but, disencumbered of its weight, to swim; to beat the billows manfully; and, riding on the foaming surge, to reach the shore. Well done, brave gold-digger! Ay, well done, and well chosen; but if a man, as the devil said, who for once spoke Gods truth, will give all that he hath for his life, how much more should he give all he hath for his soul? Better to part with gold than with God; to bear the heaviest cross than miss a heavenly crown!Thomas Guthrie, D.D
A GREAT AND TROUBLED ASSEMBLY
(Ezr. 10:9)
How much good one man may do who has the grace of God in his heart and the fear of God before his eyes! One sinner destroyeth much good; one saint may accomplish much. He may be a centre of gracious influences to the Church and the world, a terror to the bad, a tower of strength to the good. The world owes much to its great men, more to its good ones. Ezra was one of these. He was the means of bringing part of the Church out of captivity, and of renewing the faded splendours of holiness and devotion which it had lost. He stood in the line of illustrious reformers, and was considered in the Jewish Church a second Moses.
The Book of Ezra closes with an account of their national humiliation for the sin of taking foreign wives, and the measures taken for putting them away. Public proclamation had been made for this purpose. The text shows the result. It teaches
I. That it is the tendency of sin to produce sorrow and consternation of soul. All the people sat in the street of the house of God, trembling because of this matter, and for the great rain. The matter spoken of was the sin of marrying strange or foreign wives. It was of great consequence that this evil should be corrected at this time, that their genealogies might be kept pure, that their estates might descend in the right direction, and, above all, that the line of the Messiah might be preserved in the chosen tribe. The deep grief of Ezra and the ready submission of the princes and people show its importance in a national point of view. They all partook of the feelings of shame and consternation. They sat trembling in the open street. And for the great rain. They probably thought there was something ominous or judicial in this, designed to put an accent of terror upon Gods displeasure at their sin.
Learn, then, that it is the tendency of sin to produce sorrow, and that the providences of God often give a voice to conscience, and produce an inward agony which none but the sinner himself can know. There is a scorpion sting in remembered guilt, when outward troubles and inward fears meet together. Josephs brethren: We are verily guilty concerning our brother, &c. (Gen. 42:21). The sight of Elijah agonised the mourning mother: Art thou come unto me to call my sin to remembrance, and to slay my son? (1Ki. 17:18). Sin often begins with gladness and ends in terror. Grace begins with tears and ends with triumph.
The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? The spirit can bear temporal ills with much fortitude, and arm itself against outward or inward affliction; but a wounded spirit, pierced and wounded by those arrows of the Almightys quiver, which find their way to the heart, is intolerable. By a wounded spirithere described as a spirit of tremblingwe apprehend a spirit convinced of sin under the terrors of the law, led to a full and just view of its own condition and condemnation. This is the disposition to which, under the efficacious influence of Divine grace, all the vessels of mercy are sooner or later led, in a greater or less degree, because the conviction of sin is the very beginning, lies at the foundation of genuine godliness. Sins overlooked and forgotten now appear in their true light. Conscience once asleep is now awakened. The thunders of the law are heard, and there are fearful apprehensions of deserved wrath. The people wept very sore. They could not wash their hands in innocency, and therefore they bathed their eyes with tears. A deluge of iniquity in the heart may well produce a deluge of grief in the conscience. Jeremiah wished that his head were waters, and his eyes a fountain of tears, &c. (Jer. 9:1). And Ezra himself, though not a partaker of the scandalous guilt of those who had taken foreign wives, exhibits much more earnestness and intensity than many who had. The practice of sin hardened their consciences; the sight of sin softened his (chap. Ezr. 9:3-6).
II. That God marks with peculiar interest the time in which repentance unto life begins in the soul. It was the ninth month, on the twentieth day of the month. No breath of prayer, no exercise of faith, no sigh of repentance can ever escape Him. God is very attentive to times and dates. The dates of the commencement of carrying out the reformation and of its completion are preserved (Ezr. 10:16-17). The day in which the three thousand were converted is distinctly recorded: When the day of Pentecost was fully come (Act. 2:1). The day in which the foundation of the second Temple was laid was memorised: Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lords Temple was laid, consider (Hag. 2:18). And is He less attentive to the building of the spiritual temple in the soul? The moment Saul of Tarsus began to pray was a memorable season in the calendar of Heaven (Act. 9:11). And the prayer of faith and penitence does wonders.
III. That repentance, where it is real, will be attended with its appropriate fruits. The people put away the strange wives (Ezr. 10:11-12; Ezr. 10:16-17). Bring forth therefore fruits worthy of repentance, &c. (Luk. 3:8-14).
IV. That the names and persons of genuine penitents are for ever precious to God and recorded in His book. And among the sons of the priests there were found that had taken strange wives: of the sons of Jeshua the son of Jozadak, &c. (Ezr. 10:18-44). They were held up as patterns of sin repented, sin forsaken, and sin forgiven.Samuel Thodey.
THE REFORMATION EFFECTED
(Ezr. 10:13-17)
The great assembly having earnestly decided that the strange wives should be put away, the next consideration was as to the mode by which this decision might be carried out It is frequently, and especially in a popular assembly, much easier to resolve that a thing shall be done, than to devise a prudent and practicable method of doing it. In the paragraph now before us we see how the great reformation was carried out. It was effected
I. Notwithstanding difficulties. Two difficulties are suggested in the thirteenth verse:
1. The greatness of the undertaking. Neither is this a work of one day or two; for we are many that have transgressed in this thing. The cases being numerous, considerable time would be required to deal with them satisfactorily. Moreover, some of the cases would probably need very careful consideration. Amongst the foreign wives some perhaps had become proselytes to the Jewish religion; and amongst the children of these marriages some of the sons had perhaps been circumcised, and these wives and sons could not be put away. It was necessary that an impartial and sufficient investigation of each case should be made, and the cases were many, so that the task to be performed was not by any means a light or easy one.
2. The inclemency of the weather. But the people are many and it is a time of much rain, and we are not able to stand without. The reformation could not be carried out by a great popular assembly, such as that gathered before the Temple; and, even if it had been practicable in other respects, the drenching showers would have prevented it. The assembly could not have continued to sustain those showers; and there was no building in the country that could have sheltered so vast a multitude.
Learn: To eradicate sin is a task of the greatest difficulty. How hard it is to overcome a sinful habit in ourselves! Only the most patient, persistent, prayerful, and believing effort has any chance of success in such an attempt. How difficult it is to eradicate an evil, whether of belief or of practice, from the Church of God! It is a task requiring the zeal of an enthusiastic reformer, the piety of a devoted saint, and the wisdom of a profound sage. Nothing is easier than the propagation of moral evil; but its eradication is supremely difficult. (a).
II. Notwithstanding opposition. Only Jonathan the son of Asahel and Jahaziah the son of Tikvah stood up against this; and Meshullam and Shabbethai the Levite helped them, that is, in their opposition to this measure of reform (see Explanatory Notes on Ezr. 10:15). It is not surprising that opposition should have been offered to this matter. The severance of these marriage ties must have been very painful to most of the persons concerned therein. And very plausible objections might have been urged against their severance. The examples of distinguished Israelites might have been pleaded as precedents in favour of such marriages. Joseph had married an Egyptian (Gen. 41:45); Moses, a Midianite (Exo. 2:16; Exo. 2:21), and afterwards a Cushite (Num. 12:1); Boaz, Ruth, a Moabitess (Rth. 4:9-13); David, Maacah a Geshurite (2Sa. 3:3); Solomon, an Egyptian princess (1Ki. 3:1; 1Ki. 7:8). These cases might have been adduced and urged as making against the rigorous measure proposed at the present time. It would have been passing strange if there had been no opposition to this unsparing reformation. It is surprising that the opposition was not more extensive.
Learn: In effecting any great reformation opposition is to be expected. Such reformations injure the secular interests of some persons, run counter to the prejudices of others, make war upon the practices of others, and so awaken resistance. Great reformations are generally carried out despite determined opposition. (b).
III. With exemplary wisdom and fairness. Let now our rulers of all the congregations stand, and let all them which have taken strange wives in our cities come at appointed times, &c. (Ezr. 10:14; Ezr. 10:16). Thus this reformation was effected
1. By the proper authorities. The rulers of all the congregation, i.e., the princes and elders of the people, were proposed as a judicial commission to conduct this matter. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names were separated, and sat down to examine the matter. The cases were investigated and determined by the rightful judicial authorities of the community, with Ezra as their president.
2. With competent and reliable witnesses. And with them the elders of every city, and the judges thereof. With the accused were to come the elders and judges of every city, to furnish the necessary explanations and evidence. They would be likely to possess the requisite information as to the cases in their respective cities, and their character and position would give increased weight to their testimony.
3. In the presence of the accused. Let all them which have taken strange wives come at appointed times to Jerusalem for trial. No one was condemned in his absence, or without being allowed an opportunity of pleading his cause if he wished to do so.
4. With due regard for the convenience of the people. It was arranged that the cases from each city or locality should be taken by themselves and at appointed times, and not be mixed with the cases from other localities. By this plan the Jews from the provinces would not be unnecessarily detained in Jerusalem; but having answered the summons to appear there, the cases from their locality would be taken consecutively until they were all adjudicated, and then they would be at liberty to return to their homes and duties.
5. With careful inquiry. The time during which the judicial commission sat, and the probable number of cases investigated, furnish evidence of patient examination into the cases. The inquiry lasted for three months. They sat down in the first day of the tenth month to examine the matter. And they made an end with all the men that had taken strange wives by the first day of the first month. It is probable that they sat for seventy-five or seventy-six days, and it seems to us that they may have investigated an average of three cases a day. One hundred and thirteen persons were found to have taken foreign wives; and, in accordance with the decision of the judges, they put them away. Evidently the examination was not hurried and superficial, but patient and thorough.
Learn:
The importance of combining prudence of method with earnestness of purpose in carrying out great reformations. Zeal in a good cause should be guided and regulated by sound judgment. A noble aim should be pursued by wise and worthy methods, or it may never be attained, or attained with needless loss and trouble. Wisdom is profitable to direct. (c).
IV. Thoroughly. And they made an end with all the men that had taken strange wives. They completely abolished the evil from the community. It was most desirable and important for the people themselves that the wrong should be courageously grappled with and utterly done away. If a surgeon has to remove diseased flesh from his patient, he must cut it completely away, or he is neither skilful in his practice nor kind to his patient. Sin is very tenacious in its hold, and though checked for a time, springs forth into new and active development. Checking is not enough, it must be killed. Notwithstanding the complete abolition of the foreign wives from the community at this time, the evil reappeared and had to be dealt with by Nehemiah (Neh. 13:23-28).
Learn:
The importance of making an end of sin when we are battling with it. Let us put it utterly away, cut off all occasions of it, and shun every temptation to it. (d). And a yet more effective safeguard and surety against it, is the cultivation of the opposite virtues. Let the avaricious cultivate generosity, and the proud man seek after humility, &c. And let every one cry unto God, Hold Thou me up, and I shall be safe.
ILLUSTRATIONS
(a) Sometimes this separation from familiar evil is a struggle as between life and death, shaking the whole soul, and tearing its shrinking quick in torture. It is like the sword that pierceth to the dividing asunder of the joints and marrow. And yet, such is the power of the conviction of the Spirit of truth when humility has once begun its holy and honest work within us, how many even go out to meet that saving sorrow! Indeed, when the heart has slept too long in the lap of indulgence, there often creeps upon it, I believe, an undefined feeling that before long this rest must be ended; the foreshadow of some darker angel cast across the path. And if the ear of our sympathy were quicker and finer than it is, we should doubtless often overhear, in the tones that breathe around us, the sadness and the prayer of an unsatisfied spirit striving against the evil in it! Blessed is the mind that springs with alacrity and thanksgiving to its better ministry!
For all true souls really touched with the spirit, and consecrated to the fellowship, of Christian obedience will be ready for this sacrifice. Not all equally ready. The bonds of past practice and attachment hang unequal weights about our necks. But what awakened soul will not willingly be drifted away from the accustomed repose, if it is thereby brought nearer to the righteousness and charity of Christ? This, in fact, is the test of the sincerity of faith; the willingness to give up all that has been precious but not holy, and launch out upon the future, trusting only to the Unseen Handlike the Patriarch, of whom that beautiful thing is written, that when he was called to go out into a place which he should after receive, he obeyed, and went out, not knowing whither he went, dwelling in the land of promise, and looking for a city which hath foundations, whose builder and maker is God. Great difficulties will threaten every such obedient footthe wilderness before, the bondage to evil behind; but God is mightier than theya pillar of fire for the night, and of bright cloud by day: Greater He that is for us than they that are against us. Outside our private battle, society exposes gigantic wrongs to be redressed; but the right which is to redress them is sure, and the prophetic ear of hope hears the sound of its footsteps from afar. There are changed faces, disappointed companions, an angry class or denomination forsaken, sneers, imputations, false charges, and criticismssuch feeble weapons of the modern worlds inquisitions as betray the cowardice of persecution, without its positive creed or its power. But these are not a terror to him who hears the voice say, Awake, arise, and Christ shall give thee light!F. D. Huntington, D.D.
(b) It is a remarkable, but awful, fact that liberty and religion both have arisen to prosperity in the world on successive stages of blood. Blood nurtured the tree of Grecian and of Roman freedom. With bloody swords our fathers in the puritanic and covenanting days gained our civil and religious victories. Through a shower of blood came down, in 1789 and the after years, the genius of liberty to the continental shores. Even while we write (1859), the blood of John Brown of Virginia is dropping into the dust, to rear a glorious and a terrible harvest of freedom to his black countrymen. And the religion of Jesus, need we say, arises from the root of a blood-sprinkled cross. This springs, doubtless, in part from the Divine plan and purpose, but it augurs also something dreadfully wrong in the present system of things. Through the dominion of the evil power mens minds, in every age, have been steeped in selfishness, besotted with lies; and when truth and good try to stir them, they succeed, but the stir they produce is that of rage and resistance. The darkness comprehends them not, but apprehends and destroys their votaries, and many of the followers of the prince of evil perish in the strife, too, and thus blood toucheth blood. Nor can we conceive the final contest of the world decided without a great slaughter among the multitudesthe multitudes in the valley of decision; and even the gorgeous Flora of the millennial meadows shall derive its glory from transmuted and transfigured blood.G. Gilfillan, M.A.
(c) The property of cords contracting their length by moisture became generally known, it is said, on the raising of the Egyptian obelisk in the square facing St. Peters, at Rome, by order of Pope Sixtus V. The great work was undertaken in the year 1586; and the day for raising the obelisk was marked with great solemnity. High mass was celebrated at St Peters; and the architect and workmen received the benediction of the Pope. The blast of a trumpet was the given signal, when engines were set in motion by an incredible number of horses; but not until after fifty-two unsuccessful attempts had been made, was the huge block lifted from the earth. As the ropes which held it had somewhat stretched, the base of the obelisk could not reach the summit of the pedestal; when a man in the crowd cried out, Wet the ropes! This advice was followed; and the column, as of itself, gradually rose to the required height, and was placed upright on the pedestal prepared for itBiblical Treasury.
(d) Clip the hairs short, yet they will grow again, because the roots are in the skull. A tree that is but pruned, shred, topped, or lopped, will sprout again; root it up, and it shall grow no more. What is it to clip the outward appearances, and to lop the superfluous boughs of our sins, when the root is cherished in the heart?Thomas Adams, D.D.
How grand a thing to get a passion down and hold it by the throat, strangling it despite its struggles! It is fine work to hang up some old sin as an accursed thing before the Lord, just as they hung up the Canaanitish kings before the face of the sun; or if you cannot quite kill the lust, it is honourable work to roll a great stone at the caves mouth, and shut in the wretches till the evening comes, when they shall meet their doom. It is a joyous thing when by Gods grace under temptation you are kept from falling as you did on a former occasion, and so are made conquerors over a weakness which was your curse in past years. It is a noble thing to be made strong through the blood of the Lamb so as to overcome sin.C. H. Spurgeon.
THE LIST OF OFFENDERS
(Ezr. 10:18-44)
For what purpose is this catalogue of names inserted here? The list is probably the final record or report of Ezra and his fellowcommissioners, and brought their duties in this matter to an end. But why is it preserved here in the sacred Book? Has it any moral significance? Is it of any permanent value? And if so, in what way is it valuable? We suggest, in reply
I. As a warning against sin. This catalogue shows us
1. Sin extending to all classes. Here are the names of seventeen priests (Ezr. 10:18-22) who had committed the sin of marrying foreign wives, and four of them belonged to the family of the high priest, Jeshua the son of Jozadak. They had transgressed in this matter notwithstanding their sacred calling, and that they had received commands imposing special restrictions as to their marriages (Lev. 21:7). Again, we have the names of ten Levites of three different classes, viz., assistants of the priests, singers, and porters (Ezr. 10:23-24). And besides these there are the names of eighty-six laymen. A sacred calling, with its hallowed associations and solemn obligations, affords no exemption either from temptation to sin or from the liability to yield to temptation. Let Christian ministers and teachers heed well this fact. Sin is not confined to certain classes or callings. It is found amongst all classesthe rich and the poor, the learned and the ignorant, &c. All have sinned. (a).
2. Sin injuring the reputation. The names of these offenders are here recorded to their perpetual reproach. Sin is a reproach to any people. Sin has covered with infamy many a name, which but for it would have been eminent and illustrious for great gifts and noble achievements.
3. Sin corrupting the influence. This must have been true of every one of these offenders. The example of each one would be morally pernicious, tending to extend the offence of marrying these foreign wives. But this was especially true in the case of the priests. Their participation in this sin would cause it to appear in the eyes of, at least, some of the people as no sin at all, but quite consistent with duty and piety. In this way their influence, which should have been morally purifying and invigorating, became corrupt and injurious. Thus this catalogue remains as a warning against sin.
II. As an example of genuine repentance. Three characteristics of true repentance marked the conduct of these offenders
1. They confessed their sin with sorrow. The people wept very sore. And Shechaniah answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land. When Ezra said to the assembled people, Now therefore make confession unto the Lord God of your fathers all the congregation answered and said with a loud voice, As thou hast said, so must we do. Sincere and sorrowful confession of sin is a mark of true repentance, and a condition of Divine forgiveness. I acknowledged my sin unto Thee, &c. (Psa. 32:5). If we confess our sins, He is faithful and just to forgive us our sins, &c. (1Jn. 1:9).
2. They offered sacrifice on account of the sin. And being guilty, they offered a ram of the flock for their trespass. This trespass offering, as Keil observes, was imposed upon them according to the principle of the law (Lev. 5:14-19), because they had committed a (trespass) against the Lord, which needed expiation. The presentation of this offering was not limited to the four priests who gave their hands as a pledge that they would make it. The same obligations, namely, the dismissal of their strange wives, and the bringing of a trespass offering, were imposed on all the other guilty persons; but these obligations, having been once stated, it was not deemed necessary to repeat. Every offender was required to bring his sacrifice, and every one did so. And now forgiveness is offered freely to the penitent sinner through the blood of Jesus Christ. We have redemption through His blood, the forgiveness of sins. Repentance is the condition of forgiveness, and the sacrifice of the Lord Jesus is the medium through which it is attained. (b). Where there is true repentance the need of reconciliation with God will be deeply felt, and the sacrifice of the Cross will be accepted with thankful joy. (c).
3. They forsook the sin. All the offenders put away their strange wives. Even when children had been born of these marriages, rendering the removal of the wives and mothers much more difficult and painful, the difficulties were overcome, the pain was borne, and the wives were put away. True repentance involves practical reformationchange of conduct. (d). Thus the men whose names are here recorded are examples of genuine repentance.
III. As an encouragement to genuine repentance. Their repentance was accepted by God, and as a result
1. Their sin was forgiven. If the sinner turn from his sin, and do that which is lawful and right; &c. (Eze. 33:14-16).
2. The Divine favour was vouchsafed. The wrath of their God for this matter was turned from them (Ezr. 10:14). He approved their penitence and blessed them in their obedience.
Let sinners take encouragement to seek true repentance. Seek ye the Lord while He may be found; call ye upon Him while He is near: Let the wicked forsake his way; and the unrighteous man his thoughts, &c. (Isa. 55:6-7). There is forgiveness with God. With the Lord there is mercy, and with Him is plenteous redemption. Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He retaineth not His anger for ever, because He delighteth in mercy. He will turn again, He will have compassion upon us; He will subdue our iniquities; and Thou wilt cast all their sins into the depths of the sea. (e).
ILLUSTRATIONS
(a) The world over, in its serious hours the heart longs, sighs, groans, and travails with sorrows that cannot be uttered, to be delivered from the bondage of sin and death. The Scripture has no other doctrine of the matter on any of its pages, and scarcely one page where this is not. Read the burning confessions of the fifty-first Psalm, and of many another before and after it, where the fire of remorse, which is only the lurid reflection of sin, almost visibly scorches the Psalmists heart; read the terrible descriptions of that state of man without his Redeemer written by Paul to the Romans; or the tragic picture of Pauls own fearful struggles with the law of his members; or the awful prophecies of a society forgetting its Lord, given in Jude. Recall the narratives of depravity in Scripture history, and the denunciations upon it by prophets, and the thrilling exhortations against it by apostles. Remember that the Bible begins with the first inroad of sin, and finishes with warnings of its punishments. Above all, remember that the first word of the new dispensation was Repent, and its consummation was the cross built on Calvary to assure forgiveness to repentance toward God and faith toward our Lord Jesus Christ; and you will hardly need to multiply these convincing tokens that all the ministrations of our religion to the human soul presuppose that we all have sinned,are sinners still. If any of you are disposed to complain that there is too much preaching against sin, apply your criticism to the Bible. The Christ whom we preach came to be a Saviour from sin, did He not? How much better to think and feel thoroughly what sin is now, than when the space for repentance is exchanged for the determination of the judgment!F. D. Huntington, D.D.
(b) Repentance is necessary to forgivenessa sine qua nona condition, though not in any respect in the sense of desert, yet in the sense of indispensable existence or of being something without which the blessing cannot be enjoyed. This is a truth, a Bible truth. But it is not the ground of pardon, or in any way its meritorious cause. That is the atonement. And, according to the Bible, instead of repentance being the ground of forgiveness, that which is the ground of forgiveness is itself the motive, or inducement, or persuasive, to repentance. It is that consideration by which the Spirit of God in the Word is ever urging sinners to repent and turn unto God. Moreover, that repentance is sufficient to obtain forgiveness, there is nothing in the analogy of Providence that warrants us to conclude. There is much to the contrary. Repentance and reformation do not, in point of fact, in the present experience of mankind, place transgressors, with regard to the temporal effects of their sins, in the same state as if they never had offended. The ruined health and fortune of the intemperate and profligate are not retrieved the instant they repent and reform. Nor is there anything in reason to sustain the position. It is very manifest, that present obedience can only fulfil present obligation. There is, as has often been observed, just as good ground for affirming that former obedience atones for present sins, as there is for affirming that present obedience atones for former sins. Repentance neither alters the nature nor obliterates the guilt of what is past; and present duty, even were it free from all mixture and imperfection, can do no more than answer for itself. It cannot possess, for our former selves any more than for others, aught of the nature or efficacy of works of supererogation. There will be no such works known at the bar of God.Ralph Wardlaw, D.D.
(c) Our want is deliverance from our evil, including both forgiveness for the past and strength now; something to
Be of sin the double cure,
Cleanse us from its guilt and power.
Manifestly this cannot come from ourselves. It must come from Him whom our ingratitude has offended; from the Ruler whom our selfish wickedness has wronged. It must come from God. Look closely at this want; for it is that vital spot in all humanity where sorrow is most keen, and where relief is most joyful. The sure result of evil is pain; of persistent sin is death. Hence the voluntary surrender to pain, pain even unto the bodys death, is felt and has been ever felt, to be the natural expression of a penitent soul. It is propitiation; not because God takes pleasure in His childrens suffering, but because that is the souls fitting tribute to the just majesty of goodness and the holy authority of Right. Government without penalty is gone, and all its blessed protections are dissolved. Hence the honest heart cries out in its shame and fear, Let me suffer for my sin. Suffering for it there must be somewhere; transgression is a costly business; so it must always be and always look; right must stand at any rate; law must be sacred, or all is gone; and since nothing is so dear as life, and blood is the element of life, life itself must be surrendered, and without the shedding of blood is no remission. Take the next step. Just because this life is so dear, He who loves us infinitely, and to whom it is dearer than to us, will be willing to lay down for us His own. He will not even wait for our consent; but in the abundance of that unspeakable compassion, in the irresistible freedom of that goodness, He will do it beforehandonly asking of us that we will believe He has done it, and, accepting our pardon, be drawn by that faith into the same self-sacrificing spirit. Herein is love indeed. Suffering for our peace! Sacrifice, not that our service may profit and pay Him, but that our transgression of a perfect law may be pardoned, and the noble life of disinterested goodness may be begotten in ourselves.F. D. Huntington, D.D.
(d) Some confess their sins without so much as intending to forsake them. Marvellous delusion! As if it were possible to impose upon the Almighty Himself. As if the hollow confession of the lips availed anything against the stubborn impenitence of the heart! Very beautiful is that liturgy of the Established Church. Yet how many are there who have knelt in silks and satins to-day, and found a certain anodyne for conscience in the mere repetition of the cry, O God, the Father of heaven, have mercy upon us miserable sinners? Or, not to look abroad for examples which may be found at home, how many of us within these walls have moved the lips and bent the knee, while locked up inviolate in a secure corner of the heart has lurked all the while that evil thing which the lips have professed to expel. That is not repentance. Rather, it resembles a contrivance for beginning the world upon a new score, because the old has grown inconveniently long. True repentance has always an eye to the future as well as to the past; and to confess those sins which you secretly intend to repeat, or which it is not your settled purpose to abandon, is to cheat conscience and to mock God.J. G. Pigg, B.A.
(e) You cannot believe too much in Gods mercy. You cannot expect too much at His hands. He is able to do exceeding abundantly above all that we ask or think. No sin is so great but that, coming straight from it, a repentant sinner may hope and believe that all Gods love will be lavished upon him, and the richest of Gods gifts granted to his desires. Even if our transgression be aggravated by a previous life of godliness, and have given the enemies great occasion to blaspheme, as David did, yet Davids penitence may in our souls lead on to Davids hope, and the answer will not fail us. Let no sin, however dark, however repeated, drive us to despair of ourselves, because it hides from us our loving Saviour. Though beaten back again and again by the surge of our passions and sins, like some poor shipwrecked sailors sucked back with every retracing wave and tossed about in the angry surf, yet keep your face towards the beach where there is safety, and you will struggle through it all, and though it were but on some floating boards and broken pieces of the ship, will come safe to land. He will uphold you with His Spirit, and take away the weight of sin that would sink you, by His forgiving mercy, and bring you out of all the weltering waste of waters to the solid shore.Alex. Maclaren, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT AND VERSE-BY-VERSE COMMENT
D. The community is cleansed, and a list of the offenders is given.
1.
A decision is reached by those who heard Ezra pray.
TEXT, Ezr. 10:1-4
1
Now while Ezra was praying and making confession; weeping and prostrating himself before the house of God, a very large assembly, men, women, and children, gathered to him from Israel; for the people wept bitterly.
2
And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said to Ezra, We have been unfaithful to our God, and have married foreign women from the peoples of the land; yet now there is hope for Israel in spite of this.
3
So now let us make a covenant with our God to put away all the wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God; and let it be done according to the law.
4
Arise! For this matter is your responsibility, but we will be with you; be courageous and act.
COMMENT
In Ezr. 10:1 there is a switch from the first to the third person; we have observed (see comments on Ezr. 5:4, where Ezra uses the first person where we would expect the third person) that this is frequently done in the O.T., sometimes for no discernible reason. It is always hazardous to build great critical theories on something as small as a personal pronoun, especially in Hebrew.
As Ezra wept, many others were attracted to the gathering (Ezr. 9:4 has already spoken of a number who had been attracted by Ezras conduct) and joined him in weeping; probably because they joined him in making confession. Perhaps some were realizing for the first time the consequences which their sins could have for the entire nation, for sin and disobedience to God is never a merely private affair. They had probably gathered out of sympathy or curiosity, because of Ezras obvious pain; but they would surely not have responded thus unless they were as convinced of the critical nature of the problem as he was.
Ezr. 10:2 : Shecaniah came forward and. took the lead in acknowledging the wrong, although he is not named among the offenders, nor was he a priest. Rather, he was of the family of Elam (Ezr. 8:7), of the people of Israel (common people distinguished from priests and Levites), though not its leader. The name of his father, Jehiel, appears again in Ezr. 10:26, also as one of the family of Elam; this raises the possibility that Shecaniahs own father was among those whose sin Shecaniah was confessing. It was a common name, however, and this cannot be said with certainty.
Ezr. 10:3. suggests the making of a covenant. This was an elaborate and serious process. More detail will be given under the Word Studies for this chapter, It was suggested that the covenant require divorce (putting away) as a solution to the problem. Certainly this was no easy solution nor was the problem an easy problem. When sin enters the picture there are bound to be some tragic results.
Reference has already been made (see Ezr. 9:2) to the possibility of conversion to maintain the marriage.
Those who tremble at Gods commandment have been mentioned before, at Ezr. 9:4, assembling about Ezra as he began his prayer, The trembling may express a number of things in the O.T. In 1Sa. 13:7 it is used of fear before a battle. In 2Ki. 4:13 it is used of care and concern that a servant girl had for her master. There is still a place for fear as a part of reverence toward God as we think of the consequences of violating His word.
There were two groups, then, who gathered about Ezra: the public minded religiously concerned of Ezr. 9:4, and the more diversified group in Ezr. 10:1.
Ezr. 10:4 pledges the support of all those people for whom Shecaniah was the spokesman, in supporting Ezra in his demands before the countrys leaders.
WORD STUDIES
COVENANT (Ezr. 10:3, Berith): comes from the verb, eat. To make (literally, cut) a covenant, persons butchered and cut up a domestic vegetarian (peaceful) animal (see Genesis 15) and arrived at their agreements around a table of good fellowship. Peace treaties, religious obligations, personal contracts were all sealed in this way. Gods covenant with man always had this connotation of fellowship, or sharing, including His obligation to bless if the covenant was kept.
TAKE OATH (Ezr. 10:8, Shaba): swear, to seven oneself. Seven, a sacred number, calls attention also to offerings that would be made to seal an oath (Gen. 21:28 ff).
Fuente: College Press Bible Study Textbook Series
X.
(1-6) The covenant of repentance and amendment. Here the narrative assumes another form; and, in accordance with the solemnity of a great public transaction, Ezra adopts the third person.
(1) Before the house of God.Prostrating himself towards the Temple in the court, where all the people saw him and marked his distress.
Wept very sore.The evil penetrated domestic life, and the punishment, as was already foreseen by the women bringing the children with them, brought special family distress.
(2) Shechaniah.The son of one of the transgressors (Ezr. 10:2), whose action as the representative of the people gives him an honourable memorial in Scripture.
There is hope in Israel.A noble sentiment for a reformer even at the worst of times.
(3) Special covenants with Godgeneral, as in 2Ki. 23:3, and in regard to particular offences, as here, and in Jer. 34:8were familiar in Jewish history. And at all times of critical sin or danger the voluntary intervention of individuals was held in honour. (Comp. Num. 25:12 seq.)
According to the counsel of my lord.Better, according to, or in, the counsel of the Lord. Ezra would hardly be called my lord, nor had he given any counsel.
According to the law.Which in Deuteronomy 24 prescribes the terms of divorce.
(4) Arise; for this matter belongeth unto thee.The commission given to Ezra (Ezr. 7:11 seq.) seems specially referred to, and the deep prostration of his spirit renders the encouragement here given very appropriate. It had its effect: as Ezras grief had made the people sorrowful, so their vigour made him energetic.
(5) According to this word.According to occurs three times, and each instance must be noted. First, it was in the counsel of the Lord as Gods law, rightly interpreted, demanded this measure, however seemingly harsh; secondly, it was to be done according to the law; and, thirdly, according to the present covenant, which, went beyond the law of Moses.
(6) The chamber of Johanan the son of Eliashib.Ezra retired for fasting and prayer into one of the chambers opening on the court. It seems impossible to identify these names with the Eliashib of Neh. 12:10 and his grandson. Both names were common.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PUTTING AWAY THE STRANGE WIVES, Ezr 10:1-17.
To us, with our Christian sentiments and feelings respecting the inviolability of the marriage relation, this procedure of Ezra in enforcing the separation of these Jews from their wives seems exceedingly harsh and severe. Nor is it to be reconciled, or reconcilable, with our Lord’s profound teaching that the marriage relation is closer and more inviolable than any other human relation, and never to be sundered except in the case of fornication. Mat 5:32; Mat 19:4-9. But Ezra’s action must be viewed and explained from the Mosaic standpoint. His mission was to reconstruct the Jewish state on the basis of the law of Moses, and that law, as we have seen, expressly prohibited marriages with the heathen.
Exo 34:12-16; Deu 7:3. It was also well known that marriages with the heathen, and the consequent adoption of heathen abominations, has been the main cause of all the woes of Israel. And now, in reconstructing the Jewish state, it would be fatal to the permanence of the same to allow the precedent of extensive intermarriages of this kind to stand unrebuked. Ezra could not but see that such a precedent, if established, would govern the life and conduct of his people for the generations that were to follow, and it was plainly irreconcilable with Mosaic law. It was better, therefore, to check the evil then, though it cost great sorrow and trouble, than to let it alone to ruin all the holy seed.
Fuente: Whedon’s Commentary on the Old and New Testaments
1. There assembled a very great congregation It seems that Ezra’s prayer and his agonizing attitude had brought the most of them together. His position before the house of God, in the fore-court of the temple, at the time when many would naturally be resorting there for the worship of the evening sacrifice, (Ezr 9:4-5,) and his attitude of kneeling down and spreading out his bands towards heaven, would soon attract a multitude around him, and his touching prayer would naturally make them weep.
For the people wept very sore Or, as the margin, wept a great weeping. And this helped further to call a large assembly to the spot.
Fuente: Whedon’s Commentary on the Old and New Testaments
Shecaniah Confesses To Ezra The Guilt Of Those Who Have Taken Idolatrous Foreign Wives And Confirms Their Agreement To The Plan Put Forward By Ezra And Those Who Tremble At God’s Word ( Ezr 10:1-5 ).
A great assembly of men, women and children gathered to hear Ezra’s prayer, and at the sight of his grief, and the solemnity of his prayer, they too wept bitterly. And the consequence of this was that Shecaniah , the son of Jahiel, an Elamite, spoke to Ezra on behalf of those who had transgressed, admitting their guilt, but expressing hope that there might be a way out by their carrying out the plan formulated by Ezra and those who trembled at God’s word. This was to make a sacred covenant to put away all their idolatrous foreign wives in accordance with God’s Law. And he calls on Ezra to rise because the matter was in his hands, and carry out the plan, as they were with him on it. Ezra then arose and made them all swear that they would do what had been suggested.
The narrative now changes to the third person. There are good reasons for this:
Firstly because the writer began this section with the third person in Ezr 7:1-10, making the statement statesmanlike in preparation for the instructions of Artaxerxes which follow, before altering to the first person, and therefore wants to finish in the same mode in reverse. One purpose of this section is in order to indicate how faithfully he has carried out his commission.
Secondly because the writer (in this case therefore Ezra) wishes to distinguish Ezra’s very personal commitment and response revealed in chapter 9 (which, however, underlines the fact that the commandments of God have been broken – Ezr 10:10-11) with his statesmanlike behaviour, and the response of the people, in chapter 10. In chapter 9 he is emptying his heart out before the people and before God, and demonstrating his own deep concern. In chapter 10 he wants it to be clear that he is carrying out the commission given to him by the king to ensure the fulfilment of the Law of God in full (compareEzr 7:14), making use of the judges that he has appointed in accordance with the king’s command (Ezr 10:14, compare Ezr 7:25), and that what happened was carried along by the people. Note ‘the commandment of our God’ and ‘according to the Law’ in Ezr 10:3, and the emphasis on the fact that they have trespassed against God (Ezr 10:2; Ezr 10:6). It is typical of a report that he gives the names in detail of those involved (Ezr 10:18-44).
Yet that the two chapters are a unity comes out 1). in that Ezr 10:1-2 only make sense in the light of chapter 9, and 2). in the continuity of expression such as ‘those who tremble at the words of God’ (Ezr 9:4; Ezr 10:3), and ‘trespass’ (Ezr 9:2; Ezr 9:4; Ezr 10:2; Ezr 10:6 (ma‘al).
Ezr 10:1
‘Now while Ezra prayed and made confession, weeping and casting himself down before the house of God, there was gathered together to him out of Israel a very great assembly of men and women and children, for the people wept very bitterly.’
It is easy to read passages like this without entering into the wonder of them. Here was the beginning of a great spiritual revival, a work of the Spirit, that was to sweep through Judah, and cause them to put away the idolatrous women from among them, thus saving them from the curses of Leviticus 26; Deuteronomy 28. It must not be underestimated. Those who suggest that Ezra somehow failed because over twenty years later others had taken idolatrous foreign wives and had to be dealt with by Nehemiah overlook the importance of what Ezra achieved, a purifying of the people from culpable wrongdoing in the eyes of God. It was inevitable, given the nature of man, that others would later transgress in a similar way. First enthusiasm always dies down
And as he prayed and confessed the sins of Israel, weeping and casting himself down before the house of God, a great crowd of people came together, made up of men, women and children, and they too wept bitterly. God was moving among the hearts of His people. This great effect on the people is only explicable in terms of Ezr 9:3-15.
The mention of women and children is poignant (and unusual in this kind of context). We can be sure that they did not include the women and children who would be sent away (Ezr 10:44). Thus the chapter opens with a depiction of the godly women and children who are faithful to God’s Law, and closes with a depiction of the idolatrous women and children who are contrary to God’s Law, who do not involve themselves in the interests of the new Israel.
It will be noted that this parallels Ezr 9:3-5. In Ezr 9:5 he spread out his hands to YHWH his God, and here he casts himself down before the house of God. In Ezr 9:4 those who were faithful among the people gathered around him as he prayed, which emphasises that he is in a public place, i.e. the Temple courts, and here a great congregation gather around him in the Temple courts. In Ezr 9:5 ‘at the evening oblation’ suggests that he is present as it is being carried out, and thus in the courts of the Temple.
Ezr 10:2
‘And Shecaniah the son of Jehiel, one of the sons of Elam, answered and said to Ezra, “We have trespassed against our God, and have married foreign women of the peoples of the land. Yet now there is hope for Israel concerning this thing.”
So moving was the situation that one of the chief men, Shecaniah the son of Jehiel of the sons of Elam, came to Ezra admitting Israel’s guilt (he is not named among the offenders), and recognising how many of the people had sinned against YHWH in marrying idolatrous foreign wives. He clearly came as a spokesman for the people. It was a crucial moment. Had this not been stopped Israel would soon have lapsed back into idolatry, needing thereby to be again purified through exile. The remnant would have been ripped apart. And yet having heard Ezra’s seemingly hopeless confession of guilt, he was confident that there was yet hope for Israel in this respect. This expression of ‘hope’ requires the background of Ezra’s confession of total guilt and recognition that they deserve nothing from God. Indeed ‘concerning this thing’ is exactly the same phrase as ‘because of this’ in Ezr 9:15.
‘Son of Jehiel.’ In Ezr 10:26 a Jehiel is named as an Elamite who had contracted a mixed marriage. But Jehiel was a common name and there is no way in which we can know whether it was the same Jehiel
‘Married.’ The word is only used of mixed marriages, and means literally ‘caused to dwell’, indicating that by marrying the woman has changed her domicile. It occurs only in this chapter and in Nehemiah 13. Some have suggested that it contains within it the idea that it is not really a full marriage. However, we should note that they are called ‘wives’ (nashim).
Ezr 10:3
“Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those who tremble at the commandment of our God, and let it be done according to the law.”
The proposal, which had been advised by Ezra and those who tremble at the commandment of God (obey it from the heart because of their fear of God), was that they make a covenant in the presence of God, to put away all their idolatrous foreign wives along with their children, restoring the position required by the Law of not being married to such. The reference to ‘my lord’ may indicate the status of Ezra as the king’s official representative. Note the emphasis on it being ‘in accordance with the Law’. He wanted the king to know that he was getting Israel right with God so that their prayers for him would be heard.
The verb ‘put away’ is not the usual one for divorce. This may tie in with the idea that they were not seen as legally married (Ezr 10:2).
Ezr 10:4
“Arise, for the matter belongs to you, and we are with you. Be of good courage, and do it.”
Shecaniah points out that the authority to act is in Ezra’s hands as the king’s representative, and because as an intercessory priest Ezra has made it his own personal concern by his deep concern and prayers, and Shecaniah promises that he and the people are with him. Ezra must therefore act with courage and fulfil his responsibility.
Ezr 10:5
‘Then arose Ezra, and made the chiefs of the priests, the Levites, and all Israel, to swear that they would do according to this word. So they swore.’
At his words Ezra arose and made the chief of the priests, the Levites and all Israel (a description which follows the previous pattern – Ezr 2:70; Ezr 3:9; Ezr 7:7; Ezr 9:1) swear that they would do what Shecaniah had said. And swear they did. This immediately makes clear Shecaniah’s role as mediator. They had all been awaiting his reply. For ‘all Israel’ compare Ezr 2:70; Ezr 6:17; Ezr 8:25.
This is but a short sentence but it was a moment of crucial importance for the whole future of Israel. Had it not happened that future would have been in doubt. It made clear once and for all that Israel was to be kept free from idolatry, and that the chiefs of the priests, the Levites and all the people accepted that fact. It decided the future of Israel. Some might go astray in the future (Neh 13:23-24), but none could doubt then that it was a gross sin against God and Israel. Note that it says ‘chiefs of the priests’. The idea is not to exclude the ordinary priests, but to emphasise the fact that the very highest religious authorities in the new Israel had confirmed their agreement with Ezra’s stance.
Fuente: Commentary Series on the Bible by Peter Pett
Ezra Deals With The Problem Of Returnees Who Have Been Led Astray Into Idolatry Having Taken Foreign Wives ( Ezr 9:1 to Ezr 10:44 ).
It is important here to recognise that what was in question was not the taking of foreign wives who willingly turned away from all false gods and became worshippers of YHWH, but the problem of taking foreign wives who introduced their false gods and ideas into the worship of Israel. This is specifically brought out in Ezr 9:1-2; Ezr 9:11-12. It was as a consequence of such false worship that God’s judgment had come on Judah and Jerusalem previously, and there was a grave danger that it could occur again. It was this recognition, and not racism, that made Ezra act as he did. We note here that Ezra’s reference to himself in the first person continues. We are still within the sphere of his own memoirs. His decision here was vital to Israel’s future.
It is understandable why some of the returnees should seek wives among the local population because the numbers given in Ezra 2 suggested that many of them were unmarried. But what they should have ensured was that those wives abjured idolatry and became true Yahwists. It was the failure to observe this rule, by taking wives still involved in idolatry, that led to the problem
What is now described in Ezr 9:1 to Ezr 10:6 all took place in the Temple on the same day, and Ezr 10:7 onwards then explains the steps that were taken afterwards to deal with the situation. It may be summarised as follows:
The princes report to Ezra in the Temple area on the taking of foreign wives involved in idolatry by the aristocracy and the people, thus introducing pollution among God’s people (Ezr 9:1-2).
Ezra expresses his anger and grief and sorrow by his actions, and sits there in utter desolation, while around him gather those in Israel who tremble at God’s word (Ezr 9:3-4).
At the time of the evening sacrifice Ezra prays and acknowledges the sin of the people against God in the face of His mercy (Ezr 9:5-15).
A great crowd gather around Ezra joining with him in his grief (Ezr 10:1).
Shecaniah confesses to Ezra that the people have sinned and suggests that they gather and make a covenant with God to put away their idolatrous foreign wives, calling on Ezra to arise and act (Ezr 10:2-4).
Ezra arises and makes the priests, the Levites and all Israel swear that they will do what had been suggested (Ezr 10:5).
Ezra retires to one of the side chambers and begins a time of fasting and prayer (Ezr 10:6).
Proclamation is made throughout Judah and Jerusalem to all the returnees that within three days they must gather in Jerusalem on pain of forfeit of their property (Ezr 10:7-8).
All the returnees gather on the twentieth day of the ninth month in the open area around the Temple, in pouring rain, in great concern over the matter (Ezr 10:9).
Ezra points out firmly that they have sinned in the matter of marriage to idolatrous foreign women, bringing guilt on Israel, and calls on them to make confession and separate themselves from the peoples of the land and from the foreign women (Ezr 10:10-11).
The people consent but point out that there are a large number of people involved and the rain is so heavy that they cannot stand out in it, and that besides this it is a matter which will take a few days (Ezr 10:12-13).
They suggest that their princes be appointed to deal with the matter, and that there should be brought before them out of the cities at different appointed times all those who had married foreign women, accompanied by their elders and judges (Ezr 10:14).
A few stand up and oppose the suggestion, but are overridden, with the result that the people do what is suggested (Ezr 10:15-16 a).
Ezra and the heads of fathers’ houses spend three months examining the cases as suggested by which time all the cases have been dealt with (Ezr 10:16-17).
A list is given of the priests, Levites, singers, gate-keepers and all of Israel who have been involved with idolatrous foreign women, and they give their word to put away their wives and offer suitable sacrifices (Ezr 10:18-44).
Fuente: Commentary Series on the Bible by Peter Pett
Ezra’s Reform Measures Adopted
v. 1. Now, when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, v. 2. And Shechaniah, the son of Jehiel, one of the Sons of Elam, v. 3. Now, therefore, let us make a covenant with our God, v. 4. Arise; for this matter belongeth unto thee; v. 5. Then arose Ezra and made the chief priests, the Levites, and all Israel to swear that they should do according to this word, v. 6. Then Ezra rose up from before the house of God, v. 7. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, v. 8. and that, whosoever would not come within three days, according to the counsel of the princes and the elders, v. 9. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month, v. 10. And Ezra, the priest, stood up and said unto them, Ye have transgressed and have taken strange wives, v. 11. Now, therefore, make confession unto the Lord God of your fathers, v. 12. Then all the congregation answered and said with a loud voice, v. 13. But the people are many, and it is a time of much rain, and we are not able to stand without, v. 14. Let now our rulers of all the congregation stand, v. 15. Only Jonathan, the son of Asahel, and Jahaziah, the son of Tikvah, were employed about this matter, v. 16. And the children of the captivity did so, v. 17. And they made an end with all the men that had taken strange wives by the first day of the first month.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
REPENTANCE OF THE PEOPLE, AND COVENANT SWORN TO, ON THE RECOMMENDATION OF SHECHANIAH (Ezr 10:1-5). While Ezra was uttering his prayer aloud, upon his knees, in front of the temple, where the evening sacrifice was being offered upon the great brazen altar (Ezr 3:2), the people gathered about him, heard what he said, and had their feelings so stirred that numbers of them burst into tears and “wept very sore” (Ezr 10:1). When he had ended, Sheehaniah, the son of Jehiel, took the word, and suggested an immediate step towards that reformation which Ezra seemed to him to have had in his mind and to have tacitly recommended. This step was that all present should at once enter into a special covenant with God that they would do their utmost to have the mixed marriages dissolved, and the idolatrous wives, with their children, sent out of the country. The idea of such a special covenant was no new thing. One such had been made under Asa (2Ch 15:12) against idolatry; another, more general, under Josiah (2Ki 23:3); a third, nearly parallel with this, since it touched a single point of the law only, under Zedekiah (Jer 34:8). The proposition of Shechaniah approved itself to Ezra, who “arose, and made the chief priests and Levites” present and “all the people” present, to swear to this covenant. “And they swore.” An engagement of a most sacred character was thus entered into by a number of influential persons, and the way was prepared for the actual reformation which followed.
Ezr 10:1
When Ezra had prayed, and when he had confessed. Rather, “As Ezra prayed, and as he confessed.” (Vulg.: “Orante Esdra et implorante.” LXX.: .) Weeping and casting himself down. Ezra had knelt at first (Ezr 9:5); but as he proceeded, and felt more and more the heinousness of the people’s transgression, he threw himself forward upon the ground, in the attitude of extremest humiliation. Before the house of God. So far as can be gathered from the context, Ezra was in the great court of the temple when the princes came to him with their information (Ezr 9:1). He at once “sat down astonied” (verse 8). So he remained until preparations began to be made for the evening sacrifice, when he arose, and took up a position directly in front of the altar and the holy place, towards which he proceeded to pray. Doubtless he had in his mind the words of Solomon, assented to by God (1Ki 9:3), and pleaded by Jehoshaphat (2Ch 20:9): “What prayer and supplication be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands towards this place: then hear thou in heaven thy dwelling-place, and forgive, and do,” etc. (1Ki 8:38, 1Ki 8:39).
Ezr 10:2
Jehiel. Probably the “Jehiel“ mentioned again in Ezr 10:26, who was “of the sons of Elam,” and had married an idolatrous wife. Yet now there is hope. The penitence of the people, evidenced by their “sore weeping, gave hope that they might be brought to amend their ways and return to God.
Ezr 10:3
Now therefore let us make a covenant. Shechaniah had probably in his thoughts the (comparatively) recent covenant which the people had made in the reign of Zedekiah (Jer 34:15) on the subject of releasing their Hebrew slaves after six years of servitude. That covenant was entered into before God, in the temple, by the princes and all the people (ibid. Ezr 10:10). To put away all the wives. Shechaniah probably held that marriages made contrary to the law were not merely wrongful, but invalid. At any rate, since the law of Moses, as interpreted by the Rabbis, allowed divorce “for every cause” (Mat 19:3), the remedy suggested was feasible, though scarcely one which the civil power could enforce. And such as are born of them. “Filii matrem sequuntur” was a maxim of Roman, and, apparently, also of Jewish law. Young children require especially a mother’s care. Older ones might be already tainted with idolatry. It was best, Shechaniah thought, to make a clean sweep, and dismiss the children as well as the mothers. According to the counsel of my lord. Ezra had not yet advised any course; but Shechaniah gathers from the horror which he has expressed what his wishes must be. Let it be done according to the law. Either, “Let the law, which forbids these marriages, be in this way satisfied” (Dathe); or, “Let the repudiation of the wives take place in the mode prescribed by the law” (see Deu 24:1).
Ezr 10:4
This matter belongeth unto thee. Ezra’s commission was to “let judgment be executed on those who would not do the law of God” (Ezr 7:26), and so to constrain them to obedience. It was therefore his place to inquire into the serious matter brought before him, and set it right. We will be with thee. We, the “very great congregation” which had gathered around Ezra, and of whom Shechaniah was the spokesman, undertake to be with thee, and support thee, in the steps which thou takest in this matter. Only be of good courage, and act.
Ezr 10:5
Then arose Ezra, and made the chief priests to swear. Rather, “made the princes, the priests, etc. to swear” LXX.). That they would do according to this word. That they would act in the matter as Shechaniah had recommended, and put away the idolatrous wives.
Ezr 10:6
EZRA‘S FAST (Ezr 10:6). Matters having reached this point, the covenant having been made, and the only question remaining for consideration being how the decision come to should be carried out, Ezra “rose up,” and withdrew himself for a time from the people, entering into one of the side chambers of the temple, and secluding himself there. The guilt of his brethren still pressed heavily on his spirit, and he continued the mourning which he had commenced as soon as it came to his ears. To this mourning he now joined a fast of the strictest kind, an entire abstinence both from eating and drinking, like that of Moses on Mount Sinai (Exo 34:28). Natural piety seems to have taught men generally (Jon 3:5-7), and the Jews among them, that such abstinence was a fitting accompaniment of penitential prayer, and might be counted on to lend it additional force with Almighty God. Compare the private and personal fasts of David (2Sa 12:16), Ahab (1Ki 21:27), Daniel (Dan 9:3), and Nehemiah (Neh 1:4).
The chamber of Johanan. On the temple chambers see comment on Ezr 8:29. Johanan appears by Neh 12:22, Neh 12:23, compared with Neh 12:10-11, to have been really the grandson of Eliashib, who, as high priest, would have the right of assigning him a chamber in the temple (compare Neh 13:4, Neh 13:5). I did eat no bread nor drink water. Strict fasts of this kind had been observed by Moses twice (Exo 34:28, and Deu 9:18), and by the Ninevites (Jon 3:7), but they were very uncommon. Usually it was considered enough to abstain from eating (1Sa 1:7; 1Sa 20:34; 2Sa 3:35). Sometimes the person who fasted merely abstained from “meat and wine, and pleasant bread (Dan 10:3). Ezra’s great earnestness appears in the severity of his fast, which (it is to be remembered) was not for his own sins, but for those of his brethren.
Ezr 10:7-9
PROCLAMATION MADE, SUMMONING ALL THE JEWS TO JERUSALEM (Ezr 10:7-9). After due deliberation between Ezra, the princes, and the elders (verse 8), it was resolved, as a first step, to summon all Jewsor, rather, all those who had returned from the captivity, whether they were Jews or Israelitesto Jerusalem, in order that the decision come to with respect to the mixed marriages might be communicated to them. The limit of three days was fixed as the latest date at which any one might make his appearance, and absentees were threatened with the heavy penalties of excommunication and forfeiture of all their possessions. Proclamation having been made to this effect “throughout Judah” (verse 7), there was a gathering of all the males of full age to Jerusalem within the prescribed time. The place of meeting was the great court of the temple (verse 9). According to Hecataeus of Abdera (Fr. 14), this was “a stone-walled enclosure, about 500 feet long and 150 feet wide,” which might perhaps afford sitting room for 20,000 men. Deducting the aged and infirm, the sick, and those between twelve and twenty years of age, the country Jews would scarcely have reached this number.
Ezr 10:7
They made proclamation. Literally, “they made to pass a voice” ( LXX.). They sent criers to make the matter known. To all the children of the captivity. i.e. to all those who, having returned from the captivity, were now in the land. The expression is a favourite one with Ezra (see Ezr 2:1; Ezr 4:1; Ezr 6:16, Ezr 6:19; Ezr 8:1-36 :85, etc.).
Ezr 10:8
Within three days. The limits of Judaea at this time appear to have been Bethel on the north, Beersheba on the south, Jericho on the east, and the Mediterranean upon the west. As the frontier was nowhere much more than forty miles from Jerusalem, three days from the day that they heard the proclamation would be sufficient time to allow all the able-bodied men to reach the capital. Forfeited. Literally, “devoted,” i.e. confiscated to the temple treasury. Separated from the congregation. i.e. excommunicated.
Ezr 10:9
All the men of Judah and Benjamin gathered themselves together unto Jerusalem. This is of course to be understood with certain necessary or natural exceptions, as of the sick, the aged and infirm, and the youths under full age. Still it would be a vast gathering, doubling probably for the time the population of the city. It was the ninth month. The month Chisleu, corresponding nearly to our December. All the people sat in the street of the house of God. The word translated “street” means any broad open space, and is probably used here to designate the great court of the temple (Patrick). By “all the people” we must understand as many as the court would conveniently hold. If the court had the dimensions given it by Hecataeus of Abdera, it may have accommodated the whole body of the country Jews. The great rain. December is a rainy month in Palestine; and the incidental mention of “the great rain” is one of those small touches which stamp the writer as an eyewitness.
Ezr 10:10-14
ADDRESS OF EZRA, AND CONSENT OF THE PEOPLE TO PUT AWAY THE STRANGE WIVES (Ezr 10:10-14). Hitherto Ezra seems to have allowed the leading part in the matter to be taken by the civil authorities, whom he had found established in Jerusalem on his arrival (Ezr 9:1-8). Now he came forward boldly, denouncing the sin committed, and as supreme governor commanding the repudiation of the strange wives. The assembled multitude consented, but urged that the matter required time; that the season was unsuitable for a prolonged stay of the whole body of country Jews at Jerusalem, and that the business would be most conveniently carried through by a standing commission consisting of the chief authorities of the city of Jerusalem, who should take the case of each country town separately, and, in conjunction with the elders and judges of each town, investigate the alleged mixed marriages of each locality, and adjudicate upon them. By this arrangement the bulk of the country Jews would be allowed at once to return home; and the case of each locality being taken separately, only a small number would at any given time be suffering the inconvenience of a compulsory absence from their residences, and the expense of a stay of some duration in the capital. The proposal was reasonable, and it appears to have approved itself to Ezra and his advisers, and to have been at once adopted.
Ezr 10:10
Ezra the priest stood up. Now that the time had come for action, Ezra was not wanting to his duties. The chief authority had been put into his hands by the Persian king (Ezr 7:25, Ezr 7:26), and he was bound to exercise it. Accordingly, the great bulk of the nation being assembled in obedience to the proclamation, Ezra came forward in person, and declared that the “strange wives” must be put away. Ye have taken strange wives. Literally, “have caused to dwell,” i.e. have made them come and live with you in the holy land.
Ezr 10:11
Make confession. This is undoubtedly the true meaning of t’nu thodah in this place, and not “give praise” ( ), as the LXX. render. Separate yourselves from the people of the land. The marriages naturally led on to familiar intercourse with the relatives and friends of the women, and so tended to break down the barrier between Jew and Gentile which it had been the special object of the Mosaic legislation to erect.
Ezr 10:13
We are many that have transgressed. The marginal rendering, “we have greatly offended in this thing,” is nearer to the original. No doubt, however, the greatness of the offence consisted partly in the large number that had offended.
Ezr 10:14
Let now our rulers of the congregation stand. Let Ezra, together with the princes and the elders at Jerusalem (verse 8), form a standing body to act with the elders and judges of the provincial towns in this matter, and let the case of each town be taken separately, and the inhabitants of each attend at Jerusalem in their turn. Until the fierce wrath of our God for this matter be turned from us. This is probably the true meaning of the writer, but it is not to be obtained from the ordinary text. To produce it we must read by for and haddabar for laddabar hazzeh. As the text stands, it is unintelligible.
Ezr 10:15
OPPOSITION OF JONATHAN AND OTHERS (Ezr 10:15). It was natural that some opposition should manifest itself when so trenchant a measure was announced as that which Ezra had declared to be necessary. To compel men to divorce their wives was to touch many in the tenderest place. Nor was it difficult to bring forward very plausible arguments to show that the marriagesor at any rate some of themwere allowable. Joseph had married an Egyptian (Gen 41:45), Moses a Midianite (Exo 2:21). True, these marriages had taken place before the law was given; but subsequently, also, Boaz had married Ruth the Moabitess (Rth 4:13); David had taken to wife Maacah, a Geshurite (2Sa 3:3); and Solomon had without blame married the daughter of a Pharaoh (1Ki 3:1). These examples might be pleaded in proof that the Law admitted of exceptions, and individuals might argue that their cases were of an exceptional character. Again, in some instances the foreign wives may have become proselytes, and the children may have been circumcised, and so accepted into the congregation; which would give them a claim to remain, which would extend in some degree to the mothers. We therefore cannot be surprised that an opposition was made. Rather, it is remarkable that it was so slight, only extending (so far as appears) to four persons, and so easily quelled.
Only Jonathan and Jaha-ziah were employed about this matter. If this were the true meaning of the passage it would contradict the next verse, by which it appears that Ezra himself, together with several “chiefs of the fathers”probably identical with the “rulers and elders” of verse 14took the matter in hand, and were occupied with it for three months. The true meaning of the clause, however, is almost certainly that which was assumed in the preceding paragraph: “Only Jonathan and Jahaziah stood up against this matter,” or “opposed” it (see 1Ch 21:1; Dan 8:25; Dan 11:14, where the same expression has the sense of “oppose, resist”). Meshullam and Shabbethai the Levite helped them. The “Meshullam” intended is perhaps the person of the name mentioned in verse 29 as having married an idolatrous wife. The others seem not to have had any personal interest in thwarting Ezra and preventing the reform.
Ezr 10:16-17
SETTLEMENT OF THE WHOLE MATTER BY THE REPUDIATION OF THE STRANGE WIVES (Ezr 10:16, Ezr 10:17). The opposition made did not delay the business more than a few days. The great assembly had been held on the twentieth day of the ninth month. On the first day of the tenth month, little more than a week later, the commission for examining into the matter met under the presidency of Ezra, and commenced proceedings. The method of proceeding suggested at the great meeting was no doubt followed. The case of each city was taken separately. Its male inhabitants of full age attended, and its “elders” and “judges” sat on the commission as assessors while the conjugal position of their townsfolk was being investigated. Where a “mixed marriage” was proved the wife was repudiated. In 112 cases the necessity of repudiation was made out to the satisfaction of the commission, and this number of wives was put away. Probably the entire number of cases adjudicated upon was very much greater, since the commission continued at work for three months, and probably sat on seventy-five different days, judging three or four cases a day. On the whole, the small extent to which the evil had prevailed is remarkable; for 112 mixed marriages in a population where the adult males were about 40,000 would give only one such marriage to three hundred or three hundred and fifty legitimate ones. Nevertheless, evils in a community are not to be judged simply by their prevalence. Great evils must be checked at once, even though they have not extended far, lest, if they spread at all widely, they become irremediable. Ezra is to be commended for having perceived the greatness of the peril, and for having taken prompt and decided measures to check it, without waiting till it had got to a head, and so become uncontrollable.
Ezr 10:16
The children of the captivity did so. The people generally, notwithstanding the opposition of Jonathan, acquiesced in Ezra’s decision, and acted accordingly. Ezra the priest, with certain chief of the fathers. There is no “with,” or other connective, in the original; but our translators did right in supplying one, since the conjunction , “and,” has almost certainly fallen out of the text by the mistake of a copyist. After the house of their fathers. Rather, “for each father’s house”i.e. “for each family.” It would seem from this clause that each recognised family was represented on the commission by its head. The number of such families appears by Ezr 2:3-61 to have been ninety-eight. And all of them by their names. Compare with this Ezr 8:20. In both places Ezra probably means that a list of the names was made out, and was in his possession, though he does not think it necessary to give them. Were separated. i.e. “set apart for the business.” And they sat down, i.e. “began their sittings,” on the first day of the tenth month, the month Tebeth, corresponding nearly to our January.
Ezr 10:17
They made an end with all the men. They ran through the whole list of those who were accused of having taken strange wives, and adjudicated on every case, by the first day of the first month, Nisan, corresponding nearly with our April. Deducting Sabbaths, the number of days in the three months would be seventy-five or seventy-six; but it is of course possible that the court did not sit continuously.
Ezr 10:18-44
THE NAMES OF THOSE WHO HAD MARRIED THE STRANGE WIVES (Ezr 10:18-44). Aware of the danger that the nation might relapse into the sin which he was seeking to root out, Ezra punishes the wrong-doers by placing their names on record, that others might fear to do the like. He assigns the first place in his catalogue of offenders to the priests, doubtless because in them the sin was greatest; they, as the special custodians of the Law, were most bound to have observed the Law. Next to the priests he puts the Levites, on the same principle, because of their semi-sacerdotal character. He then concludes with the laymen, arranged under their several families. By the list of laymen it appears that ten only out of some thirty-six lay families were implicated in the sin. Three of the four priestly families, on the other hand, and even the near-kindred of the high priest, were among the guilty. It is remarkable that it is Ezra, a priest, and one by many accused of over-sacerdotalism, who gives this testimony against his own order.
Ezr 10:18
Joshua the son of Jozadak is, undoubtedly, the high priest of Jos 3:1-17. and 5. Four members of his family had committed the sin (compare Neh 13:28).
Ezr 10:19
They gave their hands that they would put away their wives. It is not clear whether this is intended to be said of Maaseiah, Eliezer, Jarib, and Gedaliah only, or of the entire body of persons found guilty of having married strange wives. Most probably the court made out the divorces in the generality of cases, but were content to take a solemn pledge from members of the high priest’s family.
Ezr 10:20-22
On the priestly families of Immer, Harim, and Pashur see above, Ezr 2:37-39.
Ezr 10:24
The singers and porters. These were special subdivisions of the Levitical order, appointed originally by David (2Ch 25:1; 2Ch 26:1-19).
Ezr 10:25
Of Israel. i.e. “of the laity.”
Ezr 10:26
Jehiel. Probably the father of the Shechaniah who counselled Ezra (Ezr 10:2-4).
Ezr 10:44
And some of them had wives by whom they had children. Rather, “And there were some among the wives who had given birth to children.” The fact is implied above in the advice of Shechaniah (Ezr 10:3), but is here alone distinctly asserted. No doubt it was more difficult to arrange the terms of the divorce where the marriage had been fruitful.
HOMILETICS
Ezr 10:1-5
A gleam of hope.
The only trace of comfort in Ezra’s previous prayer (Ezr 9:6-15) was of a negative kind. Notwithstanding all the aggravated evil which he had had to confess, the people were not destroyed. That, at least, could be said, “We remain yet escaped.” That being the case, “who can tell” (see Jon 3:9) what it may please God to do for us? In the present passage this little suspicion of light becomes a positive ray of encouragement, gradually bringing before us
(1) hopeful feelings,
(2) hopeful thoughts, and
(3) hopeful resolves.
I. HOPEFUL FEELINGS. There was something of this description
1. In Ezra himself From sitting originally in almost despairing astonishment (Ezr 9:3, Ezr 9:4), he had afterwards knelt in prayer (Ezr 9:5); and now, in the depth and intensity of his feelings, he seems to have cast himself prostrate before the house of God. The more he turns the matter over, the more he feels it. This is a good sign in repentance. A good sign because a sign of sincerity, without which there is no possible room for any hope (Eze 14:1-8).
2. In the people at large. Not only were more persons continually led to sympathise with his sorrow, until “there assembled to him out of Israel a very great congregation;” but this congregation was composed of persons of both sexes and various ages (“men and women and children”) whose influence would tell respectively in the state, the home, and the future, and who were affected, also, with a degree of grief hardly less than his own (see end of verse 1). In a case such as this, in which a national sin was involved, this was also a very good sign. The more numerous and varied the penitents, and the deeper their sorrow, the better, of course, the prospect of that thoroughly national repentance which was required in this case. So far, therefore, things were of such a nature as to give a ground of hope, though not more. It was something to find, in so many quarters, so much sorrow for sin.
II. HOPEFUL THOUGHTS. One man, e.g; out of the many present next expressed such thoughts for the rest. His words were all the more worthy of attention because the evil bewailed seems to have had place amongst his own family and connections; possibly in the household of his own father, Jehiel (comp. verses 2 and 26). Yet even he felt, though so near the evil, that the case was not beyond hope. It was not a case, i.e.,
(1) in which a remedy of any kind was impossible. There are some evils which, if once begun, must necessarily continue; but that was clearly not the case here. Besides the obvious fact that there was no necessity for any further marriages of this unhappy description, it was at least possible to think of a method of undoing, to some extent, the harm already accomplished. Wherever such forbidden wives had been “taken,” or brought home to dwell (Lange), they might be again “brought forth” (margin), or brought outthe exactly opposite course (Lange again). Even if children had been born to thema worse form of the evil no doubt on many accountsthere was still a remedy conceivable, however distressing it might be, and however harsh it might seem. These children might be sufficiently provided for, and then sent away with their mothers, as at once the most salutary and the most natural course of proceeding. Only, in short, let all those concerned “covenant with their. God” to act in this manner, and it would evidently be possible for them to become free of this plague.
(2) The case was one in which such a remedy was quite lawful. They would not be endeavouring, by the proposed process, to get rid of one sin by another. The plan proposed, in fact, was the “counsel” of Ezra himself. Either he had taught as much beforehand in explaining generally the Law of Moses, or they understood as much now from his actions, or from some unrecorded words of his at this time. In any case, as being h/s counsel, it was the counsel of an adequate authorityof one to be addressed as “my Lord”on this subject. It was also the counsel of all those among the people who were known for their profound and even “trembling” reverence for the commandment of God. There could be no doubt, therefore, if this remedy should be adopted, that all “would be,” or “would happen” (so Lange), according to the law.
(3) The proposed remedy was also feasibleanother capital point. There was a fitting person to undertake its application, viz; Ezra himself. “This matter belongeth unto thee.” It is the kind of thing we expect from thee; it is within thy commission to do it. There were those also ready to assist him, when once the thing was beguneven the speaker himself and his friends. One can imagine all that “great” and penitent “congregation” murmuring their willing assent at this point; and the speaker, in consequence, feeling enabled to assure him that he would be sure to succeed if he tried. “We also will be with thee: be of good courage, and do it” (verse 4).
III. HOPEFUL RESOLVES. The proposal and declaration of Shechaniah were great points gainedvery greatbut they did not embrace all. The nail was driven through. It still required to be clenched. A mere vague and general willingness to assist in so extraordinarily difficult and invidious a task, and one affecting so many persons in so painful and (in their eyes, perhaps) so inquisitorial a manner, would never be sufficient to carry that task through. The people assembled, therefore, must be solemnly pledged and, as it were, bound over to the undertaking. What better time for so doing than that very moment before they dispersed? What better place than that very spot in front of God’s house? What better manner than with Jehovah as witness, and by a solemn oath in his name? Such, accordingly, was the next thing done. “Then arose Ezra”then at last, so it seems to signify, as though feeling at last that he could exert himself to some purpose”and made them swear to do according to this word.” “Chief priests, and Levites, and all Israel,” he made them all swear, for they were all concerned in it; and were all required to help, also, in so great an enterprise. When he let them disperse, therefore, it was with the legitimate feeling, doubtless, that a beginning, at least, had been made. There was a great and dreadful evil, it was true, in their midst. But there was also among them a great and influential body who had been brought to feel it most acutely, and who had also been pledged to a distinct plan for removing it in the name of Jehovah himself. So far, in much sorrow, there was also some hope.
Observe here, in conclusion, how we find in all true repentance
1. The idea of cessation. “Repentance is that whereby we forsake sin.” “If I have done iniquity, I will do so no more” (Job 34:32). A well-known children’s hymn teaches that, on this point, which many adults never learn
“Repentance means to leave
The sins we loved before;
And show that we in earnest grieve,
By doing so no more.”
2. The idea of urgency and promptness. “I made haste, and delayed not, to keep thy commandments,” etc. (Psa 119:59, Psa 119:60).
3. The idea of restitution, or of undoing the evil done, so far as lies in our power (Luk 19:8; Act 9:2, Act 9:22; Act 19:19; Eph 4:28).
4. But not the idea, in any way, of propitiation or atonement thereby. It is noticeable, rather, how the language employed seems to avoid this idea. The evil done to Israel by contracting such marriages can be undone (in part) by dissolving them; but as to the position of the people, in consequence, before God, they have nothing to urge (Ezr 9:15. See, also, as understood by some, Psa 49:7; Mat 16:1-28. end 26; Luk 7:42).
Ezr 10:6-12
A national call.
We have traced before the probable influence of Ezra’s piety and instructions; how they seem to have aroused the national conscience, and so to have brought to light the secret national sin; and how they afterwards brought together so many of the inhabitants of Jerusalem, first to grieve for it, and then to renounce it, and resolve to suppress it. But these men, however influential, were only a fractional part of the nation. If their resolves were to be carried out satisfactorily, and so as to insure a truly national forsaking of the evil amongst them, they required the general consent, and, at least, the partial co-operation, of all the children of the captivity. And, as a first practical step towards obtaining these things, they would naturally desire, in Jerusalem itself, the presence of all such. Accordingly, we find described to us in this section
(1) such a national call to assemble, and
(2) such a national call to amend.
I. THE CALL TO ASSEMBLE. This call is deserving of notice
1. As to its origin. Where did it really arise? In that chamber to which we find Ezra retiring after pledging the assembled inhabitants of Jerusalem to suppress the evil bewailed by them. At first sight it seems strange, when there was so much requiring to be done in public, that he should seek privacy in this manner; but doubtless in that priestly chamber (see Neh 12:10, Neh 12:22) to which he retired he was in frequent communication with the most like-minded of the princes and priests; and doubtless, also, his penitent abstinence there from bread and water, with other signs of his still continuing grief and alarm, would be an effectual means of stirring them up to do their part of the work. Wherever he was, at this time, there was but one thought in his heart. This would lead in them to but one endeavour, that of putting a stop to the plague. Hence the “proclamation” which “they made” (verse 7).
2. As to its extent. Here, also, see Ezra’s influence. The proclamation was universal; made “throughout,” and made to “all;” to all the “children of the captivity” (verse 7)to all “those that had been carried away” (verse 8)to all those, i.e; for whose transgressions (verse 6) Ezra was mourning at that time. In this thrice-repeated description of them can we not trace the mainspring of his grief, the recollection, viz; of the great judgment and still greater deliverance which those who thus sinned had experienced (comp. Ezr 9:7-9)? It is to all such, therefore, as thus described, that the proclamation goes forth.
3. As to its urgency. How speedily these “children of the captivity” are called to come up. Within “three days” they must all be at Jerusalem. One day, probably, for receiving the message; one day for preparing and travelling; on the third day to be there. Also, how peremptorily. Every man summoned must come up on pain of two things, the confiscation of his property (comp. Ezr 7:26, as connecting this with Ezra’s influence) and the excommunication of his person. No man so refusing would be considered by the returned remnant as still belonging to their company. If he did so refuse, the sin of it should belong exclusively to himself (see 1Ti 5:22).
4. As to its success. “All the men of Judah and Jerusalem” came up within the required time. It is also evident that they came up in the requisite spirit. It was a great daya wonderful scene. Both seem to have impressed themselves upon the national memory. “It was the ninth month; the twentieth day.” They could see it all still; the restored house, the open court before it, the multitudes there assembled, their weary attitude, their trembling grief. They could even hear still the heavy showersnot unusual indeed at that season, yet evidently at this time of very unusual severitywhich would help so much, in that land of sunshine, to intensify the prevailing gloom; not impossibly, also, reminding some of those present of 1Sa 12:18. See how well this call had succeeded; and how much reason there was to trace its success (when we remember Pro 16:1; Mat 6:6) to the secret intercessions of Ezra in the “chamber of Johanan, the son of Eliashib.”
II. THE CALL TO AMEND. This again was very successful, and, doubtless, from much the same cause. Not only had the people come together, as we have already seen, most willing to hear; but all that followed was also correspondingly bright. For example, observe
1. How faithful the counsel given. Doubly distressing as the distress of the people must have been to Ezra himself, he will not attempt to remove it by any cry of false peace (Jer 6:14). On the contrary, he states the fact plainly, “Ye have transgressed;” that is certain. Also he states it exactly, “Ye have taken strange wives;” that is the main point of your trespass. Also, once more, he states it fully,” To increase the trespass of Israel;” to add to that which was already too great, and which once before, in fact, except for God’s wonderful mercy, would have ruined Israel beyond recovery. That being the case, what ought to be done? First of all, let the truth be acknowledged. The sin has been public. Avow it, “therefore,” publicly. Make open “confession” of it before “Jehovah;” before “Jehovah the God of your fathers,” against whom ye have sinned. Next, let the sin be forsaken. You have greatly displeased God by this conduct. Now, therefore, seek the opposite, and be ready to “do his pleasure,” and not your own. Also do it voluntarily. Separate yourselves from these evil associations; and that, more-over, at whatever sacrifice, and with however much pain”from the people of the land, and from the strange wives.” To all this observe
2. How hearty their response Observe its purport, as direct as an echo: “As thou hast said, so must we do.” Its unanimity, from “all” those present, however many, however diverse. Its manner, with outspoken clearness, and therefore without hesitation, or reluctance, or false shame, or indifferenceall these, as we know, being things which restrain the utterance and prevent it from being “loud.” Very grave, very brave, very distinct, and very determined, in the midst of the descending rain-storm, was this their responsea truly national, a truly faithful pledge of amendment of life.
Hence we may see, in conclusion
1. How national affairs are determined, viz; so far as men are concerned, rather by the supplication of God’s servants than by the proclamations of rulers. Not cabinet councils so much as closet prayers shape the history of the world. The will of Ezra in Johanan’s chamber was in communication, by the way of God’s throne, with all the wills in the land (comp. Gen 18:23-33; Gen 19:29; Gen 20:7; 1Sa 7:5; Job 42:8; 1Ti 2:1, 1Ti 2:2; and, in a certain sense, 1Ki 19:16; Psa 149:5-9; Jer 1:10).
2. How national judgments may be averted, viz; by that which amounts, however expressed, to a really national confession and subsequent forsaking of sin. The exact mode of making this confession is of minor importance, and may perhaps be a subject admitting of considerable diversity of opinion, provided only that there is no real room for uncertainty as to its meaning and scope. The voice that said what was forbidden, must be the voice, it is clear, to unsay it, so far as lies in its power. This applies not only to nations, but to cities, to Churches, to families, to all associations, in fact, of human beings. Wherever there is association in evil, there must be like association in its repudiation. The fact, also, that such repudiation of evil is the only step that we can take on our part towards its ultimate forgiveness, only makes the duty of taking it, if that be possible, more imperative still (see Jer 3:12, Jer 3:13). The less God asks, the less excuse for our refusing to give it (see 2Ki 5:13).
Ezr 10:13-44
A satisfactory close.
When a nation has openly resolved on the reformation of a national sin, there is still one thing remaining to be accomplished, viz; that reformation itself. This, accordingly, is that which we read of in the remaining part of this chapter. “As thou hast said, so must we do.” Such was the resolve of all as expressed in Ezr 10:12. In Ezr 10:13-44, which come before us now, we see that resolve carried out. We shall find that it was so carried out, first, with very great zeal; and secondly, with very great care.
I. VERY GREAT ZEAL. When the people had spoken, as just noted, they did not stop short. Neither did they wait for Ezra or the riflers to arrange proceedings for them. They themselves, on the contrary, made proposals for so doing. We may suppose that they all, as a body, joined in the resolve of verse 12. Afterwards, probably, some one or two of them spoke in the name of the rest, suggesting the method of action described to us in verses 13, 14. This spontaneous promptness in such a direction was itself a proof of much zeal. It is true of all men in earnest that they show their desire of success by the plans which they form for securing it (see Psa 36:4; Isa 32:8). In the present instance, moreover, it is to be noticed that the people formed such plans
(1) in the face of great difficuties. It was no light task which had been resolved on by them. With all the good will in the world they could not do it where and as they were thentheir numbers so great, their circumstances so trying, the operation required so cumbrous, the transgression itself so deep. And yet if they were once allowed to disperse, how could its accomplishment be secured at all? How much might be lost in such a case beyond their power to regain! Equally unattainable the thing appeared, whatever they did. Any persons less in earnest would have given it up altogether. With them, however, this only caused them to form their plans
(2) with very great wisdom. That which they suggested met fully all the difficulties in question. First of all there was to be a tribunala “commission,” as we might call ita tribunal easily constituted and recognised because composed in the main of the acknowledged national heads (“the rulers of all the congregation”)on whom was to rest the responsibility of seeing this thing carried through. Next, this commission, sitting at Jerusalem, was to have power, by the vote of that assembly, to appoint times and summon persons as they might find to be needed, care being taken, in every separate case of investigation, to have the support of the local “elders” with their weight of influence and character, and the assistance of the local “judges” with their weight of authority and knowledge. Also the powers of this commission were not to cease nor their labours to be relinquished till they had done all in this matter that could be done in the way of averting God’s wrath. So feasible, so effectual, so complete was the plan they proposed in their zeal. And this wise plan was proposed
(3) with wonderful unanimity. Amongst the many heads of households directly concerned in this evil, there must have been some who, from pride of wealth or position, or dread of public exposure, or strength and tenacity of natural affection, would be tempted to feel peculiar repugnance to such a proposal. It does not appear, however, that any of these said anything against it. If any others did on their behalf, we have their names in verse 15, as some understand one expression in the former half of that verse. But if, on the other hand, we rather understand that the four persons there referred to were, as it were, the two secretaries and two “assistant secretaries” of this commission, who therefore at once “stood” to organise and arrange for the commission according to the just-carried “resolution” of that great assembly, then we have no expressed divergency of opinion at all. In either case the practical unanimity was exceedingly great; so great, in the one case, that the opposition of these four conspicuous Israelites could do nothing against it; so great, in the other, that there was no opposition in existence worthy of being named.
II. VERY GREAT CARE. These things being agreed on, the meeting, no doubt, dispersed. No time appears to have been lost in carrying out the resolution passed. We find evidences, however, of the care this was done with
1. In the final settlement of the commission resolved on. Ezra, it appears (so some understand verse 16), did not take all those who were qualified by position to act upon it; but himself “separated” off only “certain” men of each principal “house” among them. Also, in order to prevent all mistake, or confusion, or subsequent possibility of objection, he enrolled and announced publicly the “names” of all such. And, finally, notwithstanding the. urgency of the matter, he took ten full days for this work of selection and enrolment, viz; from the twentieth day of the ninth month to the first day of the tenth. This was time, we may be certain, very well spent, but it was in great contrast to the “three days” of verse 8, and a great evidence, therefore, of his great care in preparing for this work.
2. In the actual operations of the commission, when thus fixed. The very manner, e.g; of their commencing seems to be indicative of this spirit. “They sat down to examine this matter,” as men who felt how long and arduous a task they had on their hands, and who wished, therefore, to give to it their undivided attention and care (comp. Mat 27:36). We see the same spirit in the long continuance and perseverance of their work. It took them three months to “make an end’ of the examination; but it was a full end when they did. By the “first day of the first month” (verse 17), of the next year, there was nothing left to be done. And we see it also in the impartiality and thoroughness of their work. On the one hand, there was no respect of persons on the side of the great. “Among the sons of the priests” (verse 18) were found those who had taken strange wives, some of these being even amongst the high priest’s own relations. What was to be done about these? As teachers and ministers of the truth, were they in as much danger as others from idolatrous connections in their houses? Even if so, was it necessary for their severance from such connections to be made an occasion of public scandal? Must the names of each be made known? Must they be made known as those of offenders? Must men of such standing be openly bound over to reform their households? If these questions were ever asked, we see from verse 19 how they were answered. If anything, the severest measure was dealt out to these distinguished offenders. They had to lead the way in repentance; also a written promise of amendment, and an open confession of transgression, were required in each case. On the other hand, there was no respect of persons with regard to the lowly (Exo 23:3). Whosoever had offended, whether priests (verses 20-22), or Levites (verse 23), or singers (verse 24), or porters, or lay members of the house of Israel; and however difficult and painful in some cases the circumstances might be (end verse 44), there was but one measure for all. This, indeed, is what makes this catalogue here a fit conclusion to the whole. This apparently unnecessary list of names had great value in its day. It was the formal “report,” so to speak, of Ezra and his brother “commissioners,” the last part of their labours, the final proof of their care. That “report” being presented, the “commission” ceased to exist.
Let us learn, in conclusion, the following lessons respecting the eradication of evil in God’s congregation, viz.
1. Its peculiar difficulty. From the time when Ezra first heard of this mixed-marriages evil to the last day of the last month of that year, when the last case of the kind was disposed of, what a long succession of difficulties and obstacles he had to encounter and overcome! Also, what tears, prayers, lastings, watchings, efforts, and seeming extremity of severity on his part and that of others were required in order to overcome them! Yet, even so, some years afterwards, what do we find (Neh 13:23-29)?
2. Its peculiar costliness. See what had to be given up in this particular case. It reminds one of Mat 5:30; Deu 13:6-11. The only way to prevent the destruction of the whole house of Israel and of each individual Israelite, by the spreading of the infection, was by “stamping it out,” wherever found, and whatever the cost.
3. Its peculiar importance. If it costs much, how much more is it worth! Well does the account of the completion of this reformation come in at the end of this book. It is indeed “the crowning of the edifice,” to borrow a modern phrase. All that we read of in the previous chapters would have been valueless without this. Of what avail the strongest fortification, if in treacherous hands. It was much to have restored to them the material house of God’s presence. It was much more to have such a reformed spiritual “house,” or congregation, rightly to use that material house for God’s glory. So much more, in fact, this spiritual congregation, when it finally arrives at its best, will be without any house of that other kind (Rev 21:22).
HOMILIES BY J.A. MACDONALD
Ezr 10:1-5
The speech of Shechaniah.
Ezra was a very remarkable man. He represented the Persian court as governor in Judaea. But this was the least feature of his distinction. He was a man of the most exemplary piety, a very profound scholar, and withal the subject of Divine inspiration. When it was noised in the city that such a man had rent his clothes, there was naturally a vast concourse of people. In the presence of this assembly he offered his prayer to God, in the whole of which there is not an expression of hope. This stirred the soul of Shechaniah to deliver his speech, which was eminently wise and most appropriate to the occasion.
I. IT CONTAINED A FULL CONFESSION OF SIN (verse 2).
1. This had been done before by/Ezra.
(1) He did this for himself, to express to God the grief of his soul that the Divine honour should have been so insulted; that his people should have been so wicked and foolish as to have exposed themselves to the vengeance of heaven.
(2) But not on the part of the people who Were involved in the crime. Ezra had no ground for hope; for without repentance a sinner has no plea for mercy (Psa 66:18; Isa 1:11-15). To Ezra, therefore, the smoke of the evening sacrifice could only be a symbol of wrath.
2. Now it is done on behalf of the people. He does not appear himself to have been guilty; but his father and other members of his family were implicated (verse 26). He was in a position to know that the “sore weeping” of the people, sympathetic with the weeping of Ezra (verse 1), was the expression of a genuine contrition. NoteBy weeping for the sins of others we may set them weeping for themselves.
II. IT PROPOSED A NATIONAL REPENTANCE AND REFORMATION (verse 3).
1. They were to pledge themselves to put away all the strange wives and their issue.
(1) This extreme measure was required by the law. For in ancient times it was the duty of the children of Israel to exterminate the idolatrous people of the land (Deu 7:1-3).
(2) The genius of the gospel is different (see 1Co 7:12, 1Co 7:13). Now if there be one believing parent the offspring may receive baptism and Church recognition.
2. This was to be done in the most solemn manner.
(1) “Let us make a covenant,” literally, let us cut ( carath) a covenant. The allusion is to the custom of dividing a victim, and laying the pieces over against each other, so that the people covenanting might pass between them (see Gen 15:10).
(2) This ceremony on the part of the people expressed their willingness to be treated as the victim had been, viz; to be cut up by the sacrificing knife of Divine justice if they proved faithless to their pledges (see Jer 34:18-20).
(3) This ceremony points to the gospel of Christ, who is our covenant or purification-sacrifice, securing to us all blessings if we comply with the terms of mercy. It also admonishes us that if we do not comply, then the sword of flame will be turned upon us, and we shall be made ourselves the sacrifices for our sin.
III. IT SUGGESTED MEASURES FOR CARRYING OUT THE REFORMATION.
1. Ezra was himself to be the prime actor in this. “This matter belongeth unto thee.”
(1) He had the moral qualifications for the work. His very soul was in it. His influence with his people was unequalled. He was the most eminent servant of God.
(2) He had the political qualifications. Governor, etc.
2. He was to associate with him as his council “those that tremble at the commandment of God.“
(1) These were the godly persons whose sympathies led them first to gather round him (Ezr 9:4).
(2) With such a council the reformation would be the more likely to be carried out “according to the law.”
3. The chiefs of the people pledged themselves to be with him.
(1) Surely then “there is hope in Israel.” “The valley of Achor,” i.e. of trouble, has ever been “the door of hope” (Hos 2:15). God promises to return to those who return to him (1Sa 7:8; Isa 55:7; Hos 6:1).
(2) This speech of Shechaniah was surely God’s answer to the prayer of Ezra. He was to Ezra what the angel was to Daniel (comp. Dan 9:20).
(3) Now is the moment for action, and Ezra is equal to the occasion. “Then arose Ezra,” etc. (verse 5). “Them is a tide in the affairs of men,” etc.J.A.M.
HOMILIES BY W. CLARKSON
Ezr 10:1-8
Things exceptional.
Human life is a river which flows evenly along from day to day; but it is a river like the Zambesi or the Congo (Livingstone), not without its rapids and its falls. Usually it flows silently, but sometimes it dashes along with impetuosity and uproar. So is it with our Christian life, with our religious course. There are things exceptional as well as things ordinary and regular, for which room must be made by ourselves and allowance by other people. There may be, as here at this juncture in the life of Ezra and the returned Jews, a time of exceptional
I. EXHIBITION OF FEELING. “When Ezra had prayed weeping and casting himself down,” etc. (verse 1). Ezra “wept,” i.e. made lamentation, audible and visible, in presence of all the people, and instead of standing or kneeling he cast himself down, and lay prostrate in the temple court, in order to impress on the multitude the strength of his feeling, and the critical character of the present emergency. And his example proved contagious, for all the people “wept very sore” (verse 1), and there was a great and general outpouring of emotion. Ordinarily our feelings are wisely kept under control. In this country we are, indeed, apt to press this a few points too far, and let self-control pass into a chill or cold reserve. But self-control gives force and dignity to character, and almost anything is better than habitually giving way to tempestuous feeling. Men that are constantly violent in their expression of feeling are disregarded if not despised; they lose all influence over others; they expend themselves in trifles, and have nothing in reserve for large occasions. But there are times when feeling may be freely poured forth; when, as in Ezra’s case, there is
(1) urgent reason for exciting others to feel as we do; or when, as in the case of the people, there is
(2) general fervour in which it would be unsympathising or unpatriotic not to share. It is a very noble sight when a whole people mourns with an honourable repentance, or arises in holy indignation, or braces itself up to a generous struggle, or rejoices with a pure and holy joy. Then let feeling swell to its highest tide; let it pour itself forth as “the mighty waves of the sea.”
II. ATTESTATION. “Let us make a covenant with our God” (verse 3). “Then arose Ezra, and made all Israel to swear that they should do according to his word” (verse 5). Usually, as our Lord tells us, it is far better to speak simply without strengthening our word by protestation or oath (Mat 5:33-37); but there are times when we feel called on to add to the word of promise which we make either to God or to man, something which shall confirm and secure it. We may
(1) make a formal covenant with God, as Shechaniah recommended (verse 3); we may take upon us his vows, alone or in company,
(a) to do some duty which is binding on us, but which we are strongly tempted to leave undone; or
(b) to render some service which we may lawfully leave alone, but which, in our better hours, we are inspired to undertake; or
(c) to leave untouched that which is either wrong in itself or dangerous or hurtful to ourselves or those we have in charge. Or we may
(2) enter into a solemn and sacred pledge with our fellows. Ezra felt that this was an occasion on which it was of the utmost consequence that everything should be done thoroughly; not only begun in zeal, but carried out and perfected; and for this purpose he made the chief priests, Levites, and all Israel bind themselves with a solemn oath to sustain him (verse 5), and they did so. It is right and wise, on occasion, to require something more than a word of promise. We do well to demand a written engagement, or even a declaration made before God that what is promised shall be done.
III. SEVERITY. “When he came thither, he did eat no bread, nor drink water” (verse 6). “Whosoever would not come all his substance should be forfeited (verse 8). Ezra showed some little
(1) severity toward himself: he neither ate nor drank (verse 6). He allowed the public concerns so to occupy his mind and affect his heart that he gave himself no time or felt in himself no inclination for the ordinary comforts and refreshments of life. We, too, on occasion, if not only sincere but zealous for the public good, shall deny ourselves that which we usually and rightly allow ourselves. There are demons (iniquities, sins, propensities) only to be cast out with that intensity of thought, and feeling, and action which implies “prayer and fasting” (Mat 17:21). He also showed considerable
(2) severity toward others. With the concurrence of the leaders (princes), those who did not present themselves in three days were to suffer forfeiture of goods and excommunication (verse 8)a heavy penalty for recusancy. Severe crises justify strong measures. There are times when leniency is only another name for cruelty. An Achan must perish that Israel may be saved; the immoral member of Corinth must be cast out that the Church may be pure. We must “make a difference” according to requirement (Jud 1:22, 23).C.
HOMILIES BY J.A. MACDONALD
Ezr 10:6-44
The reformations.
Roused by the speech of Shechaniah to the work of reformation, Ezra promptly took his measures. These are set forth in the words before us. The consideration of the subject may be conveniently arranged under three heads, viz.
I. THE PROCLAMATION.
1. This was drawn up in the temple (verses 6, 7).
(1) In the “chamber of Johanan, the son of Eliashib.” Eliashib was high priest, in which office he was succeeded by his son Joiada (Neh 12:10). Some think Johanan was another name for Joiada; but Joiada had a son Jonathan, who more probably was this Johanan (Neh 12:11). In this case Ezra consulted with the grandson of Eliashib. Sagacity for counsel is not always found with age.
(2) Perhaps the chamber of Johanan was the place in which a council of priests assembled. The plural “they” who “made proclamation” shows that Ezra did not issue it upon his sole authority. It would go forth with the sanction of the civil and ecclesiastical rulers of the nation (see verse 8).
(3) It was also drawn up in a spirit suited to the solemnity of the occasion and the place. Ezra still continued his fast; “for he mourned because of the transgression of them that had been carried away.” Mourning should not cease until sin is abandoned. Under the influence of this true spirit the document was framed.
2. Its measures were strong and peremptory.
(1) All the children of the captivity were to assemble in Jerusalem within three days. Sufficient time was given. No man can plead that God has not given him sufficient time for the securing of his salvation. But there was no time to waste. We must not play with repentance. Procrastination is peril.
(2) Failing to appear, the ecclesiastical penalty was excommunication. Exclusion from the society of God’s people upon earth is a fearful forfeiture But what must be the calamity of permanent exclusion from the holy universe!
(3) There was also a civil penalty, viz; “that all his substance should be forfeited.” The Hebrew for “forfeited” here is in the margin construed “devoted,” which suggests that it should be given to the sacred uses of the temple. This was fitting where civil and ecclesiastical laws were the same; but here is no justification for the infliction of civil penalties by ecclesiastical authority under the gospel.
II. THE APPEAL (verses 10, 11).
1. The people were prepared to hear it.
(1) The fear of God was upon them. “All the people sat in the street of the house of God, trembling because of this matter.” The Spirit of God had wrought this conviction m their hearts in answer to Ezra’s prayer.
(2) They were also terrified because of the rain. This rain may have been natural and seasonable, for it was then December, and the Septuagint construes the word for “rain” by winter. It was probably miraculous. This agrees best with the terror it occasioned.
2. It urged upon them the duty of reformation.
(1) It brought home to them their sin. Simply the heads of the discourse are given here; but many arguments were doubtless used to force home conviction.
(2) It urged them to make full confession to God. Where conviction is deep and real there will be full confession. God requires this (Pro 28:13; 1Jn 1:9).
(3) It moved them to forsake their sin. There is an impudent confession of sin which aggravates its turpitude. Sincere confession leads to reformation.
III. THE RESPONSE.
1. The people consented to the reformation.
(1) The consent was emphatic. “As thou hast said, so must we do.” We must do it, or we are undone.
(2) It was hearty. They said this “with a loud voice.” It is well to pronounce ourselves against our sins. It strengthens our courage for God.
(3) It was unanimous. “All the congregation answered.” There is a wonderful unanimity in seasons of religious revival. God uses the sympathy of numbers.
2. They suggested measures for carrying it on.
(1) The business was too heavy to be finished m a day. Nice points might arise to be considered. For example, some of the reputed strange wives may have become Jewish proselytes.
(2) The rulers of all the congregation were to be represented by the elders of every city and the judges. Before these local courts justice might be carried out with reasonable expedition.
3. Ezra consented to their proposal.
(1) Three months were accordingly occupied with this business (verses 16, 17). During this time 113 delinquents were convicted (verses 18-44).
(2) Amongst these were members of the high priest’s family. They gave their hands in token of their submission to put away their wives. They also offered a ram for their trespass. This example was doubtless followed by the people, for everything was to be done according to the law (verse 3; also Le Ezr 6:4, Ezr 6:6).
(3) In these sacrifices the gospel was foreshadowed. Note”All the children of the captivity” appear to have been settled “in Judah and Jerusalem,” which suggests that there were but few of the “ten tribes” among them, who would naturally seek their inheritance in other parts of Palestine. Agreeably to this, the people who assembled in response to the proclamation are described as “all the men of Judah and Benjamin.”J.A.M.
HOMILIES BY W. CLARKSON
Ezr 10:9-44
Sin and repentance.
A very memorable scene was witnessed that day, the twentieth of the ninth month, in the year of Ezra’s return. All the Israelites of Judah and Benjamin assembled together in the courts of the temple, shaken, troubled, trembling for fear of the anger of an offended God, ready to yield to the demands of his faithful servant who spoke in his name, even to the breaking up of their domestic ties; it was an hour when sin was coming out into the light, and was to be sternly cast out from the midst of them. We look at
I. THE CHARACTER OF THEIR SIN, AND OF ALL SIN. It was
(a) widespread (verses 18, 23, 24), not touching the top only, or only sinking to the bottom of their society. It went quite through the whole mass. Among them that had taken strange wives were “sons of the priests “(verse 18); “also of the Levites” (verse 23); “of the singers also, and of the porters” (verses 23, 24). No class or grade was free from its infection. It was something
(b) that struck home; it was not a mere political offence; it invaded their family life; it was under their roof; it concerned their dearest affections, their tenderest ties, their brightest hopes; it was a matter with which their own wives and their children had closely to do. Moreover, it was
(c) a radical fault. They existed, as a nation, on purpose that, being separated from the surrounding people by very distinct lines drawn by the hand of the Supreme, they might bear witness to certain great truths in the preservation of which lay the one hope of the race. But by this step they were becoming mixed up with the heathen world; their one characteristic was being lost; their virtue was being assailed; their very life was at stake. Their separateness gone, everything for which they existed would be gone too; they might perish, for they answered no end. The salt would have lost its savour; let it be cast out and trodden underfoot of men. This is the character of all sin.
(a) It is widespread. As the leprosy, which was the chosen picture and type of it, spreads over the whole body, so sin spreads over all the nature, poisoning every faculty and instinct of the soul; communicating itself from one member of society to another, till the whole social body is covered with its loathsome and deathful malady.
(b) It is something that strikes home; it works discord in the family circle; it introduces strife and contest into the sanctuary of a man’s spirit, making it the arena on which conscience and passion, heavenly wisdom and worldly ambition, voices of good and voices of evil, continually and fiercely battle. Moreover,
(c) it is a radical fault. It is the soul turning away from the purpose for which it was created, failing to be and to do that for which its Creator brought it into being.
II. THE CHARACTER OF THEIR REPENTANCE, AND OF ALL REPENTANCE. It included (a) contrition”We are many that have transgressed” (verse 13); and (b) amendment”They gave their hands that they would put away their wives” (verse 19). The Jews who had offended saw that they were guilty; they freely acknowledged their fault, and, what was the best sign and proof of their shame, they resolved to put away the evil; they set about it vigorously and methodically, as men that seriously meant to do that to which they “gave their hands,” to which they solemnly pledged themselves (verses 13, 14, 19). All repentance is of this character. Its essentials are
(a) Contrition. There must be a real recognition by the soul of the evil of sin. Something’ more than mere catching up and repeating the formulae of repentance; the falling into the ruts of expression made by those who have gone before us. Not, necessarily, the violent, pungent, overwhelming feelings which have shaken some souls, and found vent in agonising utterances; but a genuine and deep regret and shame, more or less agitating, under a sense of wrong-doing in the past life and of sin within the soul.
(b) Confession and amendment. There must be a solid and living determination to “put away the evil thing,” whatever it may be; to surrender the long-cherished and perhaps much-loved habit which is hurtful and injurious; to turn from selfishness and from worldliness and from pride; to separate the soul from all that offends God, that corrupts the nature, that works mischief; and to walk in purity of heart and blamelessness of life before God, the heavenly Father; unto Christ, the Divine Redeemer; by help of the Holy Spirit, the Sanctifier.C.
Fuente: The Complete Pulpit Commentary
B.THE REMOVAL OF THE ERROR, AND THE LIST OF THOSE WHO PURIFIED THEMSELVES FROM IT
Ezr 10:1-44
I. The effect that Ezras prayer had upon Shechaniah, then upon the princes of the congregation
Ezr 10:1-8
1Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
2And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing. 3Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble 4at the commandment of our God; and let it be done according to the law. Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it. 5Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. 6Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. 7And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; 8And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.
II. The Success of Ezra in the Assembly of the Congregation. Ezr 10:9-17
9Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the street of the house of God, trembling because of this matter, and for the great rain. 10And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. 11Now therefore make confession unto the Lord God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives. 12Then all the congregation answered and said with a loud voice, As thou hast said, so must we do. 13But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing. 14Let now our rulers of all the congregation stand, and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us. 15Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them. 16And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. 17And they made an end with all the men that had taken strange wives by the first day of the first month.
III. List of those who Separated Themselves from their Wives. Ezr 10:18-44
18And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren: Maaseiah, and Eliezer, and Jarib, and Gedaliah. 19And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass. 20And of the sons of Immer; Hanani, and Zebadiah. 21And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. 22And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah. 23Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer. 24Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri. 25Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah. 26And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah. 27And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza. 28Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai. 29And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. 30And of the sons of Pahath-moab; Adna, sand Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh. 31, 32And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon, Benjamin, Malluch, and Shemariah. 33Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. 34Of the sons of Bani; Maadai, 35Amram, and Uel, Benaiah, Bedeiah, Chelluh, 36Vaniah, Meremoth, Eliashib, 37, 38, 39Mattaniah, Mattenai, and Jaasau, And Bani, and Binnui, Shimei, And 40, 41Shelemiah, and Nathan, and Adaiah, Machnadebai, Shashai, Sharai, Azareel, 42and Shelemiah, Shemariah, Shallum, Amariah, and Joseph. 43Of the sons ofNebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah. 44All these had taken strange wives: and some of them had wives by whom they had children.
EXEGETICAL AND CRITICAL
Ezr 10:1-8. This chapter from beginning to end treats of the great results attending the penitential prayer of Ezra in the congregation.
Ezr 10:1. Now when Ezra had prayed, etc.Ezras prayer is properly designated as a confessing. , comp. notes on Ezr 9:15. means: prostrating ones self, lying on the knees, comp. Ezr 10:1.Before the house of God,elsewhere also before the face of God, in the court of the temple. That a great crowd gathered together unto him had its reason in the fact that the people wept very much, that is, for sorrow over the evil circumstances into which so many had plunged themselves, and especially were deeply moved with him also in view of the sins by which they had done it, and accordingly also desired assistance. , which form only occurs here, depends upon its verb, although it is separated from it by the adverb in the manner of an infin. abs.
Ezr 10:2. And Shechaniahanswered,etc.That Ezra himself did not step forth with a definite demand, that he waited until one of the congregation should make a proposition, did not have its reason in the fact that his position did not entitle him to make such a demand, but in the circumstance that the reformation could only be of worth and thoroughly carried out when it came forth from the congregation itself. Shechaniah here, the son of Jehiel, is to be distinguished from Shechaniah, the son of Jahaziel, in Ezr 8:5. And Jehiel, his father, is probably not identical with the one mentioned in Ezr 10:26. Were it so, Shechaniah would not have scrupled to make a proposition by which his own father would be compelled to dismiss his wife. The sons of Elam, to whom he belonged, occur in Ezr 2:7; Ezr 8:7, and again in Ezr 10:26. He was, and this is significant, no priest, nor prince, but one of the congregation, so that in and with him the congregation itself promptly arose to vindicate the law. , cause to dwell, is in our chapter (comp. Ezr 10:10; Ezr 10:14; Ezr 10:17-18), and so also in Neh 13:23; Neh 13:27, used for the taking home of wives. Shechaniah confesses: We have acted unfaithfully towards the Lord in taking home foreign women (comp. Ezr 10:10 and Neh 13:27), in order to justify Ezra for his strong condemnation of this intermarriage. At the same time he retains hope, = at this transgression (comp. Ezr 9:15), or rather in spite of it. in itself sensu medio, may readily have the meaning of in spite of, comp. Isa 53:9; Job 16:17. is here=. Shechaniah is of the opinion that a removal of the evil is still possible, and perhaps he already recognized also the fact that the resolution to carry out this difficult thing might give the impulse to a general reformation.
Ezr 10:3. Now therefore let us make a covenant with our Godthat is, we will obligate ourselves by a solemn covenant and a sworn vow to God (comp. 2Ch 29:10) to put away. is here the opposite of all the wivesnamely, as a matter of course, all foreign onesand such as are born of themalso to send away the children. This resolution might almost seem to be unnecessarily severe, yet it is a matter of question whether it would not have been harder still to separate the mothers from their children. The little ones still needed their mothers, and the larger ones might easily be a support for their mothers. Moreover, it was to be feared that the children, if they were retained, would constitute a bond between the men and their banished wives that would soon again reassert its power and render possible the return of the wives. We are by no means to conclude from Ezr 10:11-19 that they contented themselves with reference to this proposition, with the removal of their wives. Comp. against this view Ezr 10:44 and Neh 13:23 sq. Moreover, however, that which Shechaniah here in his zeal so comprehensively proposes might yet not be so recognized and required, without exception. There was no sufficient ground for removing sons who were willing to live in accordance with the law, and who were not necessarily to be cast out on account of the mother.According to the counsel of the Lord and of those that tremble at the commandment of our Lord.That the Lord and those who tremble at His command should be brought together in this way is almost remarkable. The Sept. and Esdras, and after them also De Wette and Bertheau, read accordingly , my Lord, which would be Ezra [so A. V. and Rawlinson.]1 But Ezra had not yet given any counsel at all, and besides, it is hardly conceivable that Shechaniah should here speak to him in such a reverent tone, and then in the verses immediately following so familiarly and cheeringly. Already the Vulgate has juxta voluntatem domini, and according to De Rossi, quite a number of MSS. read even . The connection of the two expressions, which is in itself somewhat remarkable, would probably say: according to the counsel of the Lord, as it is understood and vindicated by those who tremble at His commandments. Entirely parallel is Act 15:28 : for it seemed good to the Holy Ghost and to us. The of the Lord is often elsewhere His decree (comp. Isa 5:19; Isa 19:17; Psa 106:13); here, however, according to the context, the counsel, which He gives, as Psa 107:11; Pro 1:25; 2Ki 17:13. Thus mildly Shechaniah expresses himself, however, because a specific command to dismiss the wives, and likewise also their children, was not found in the law, and moreover also partly because the law, in so far as it yet gave an impulse thereto, had a counselling, that is, a precautionary significance with the good of the congregation in view. The clause is not to be taken in an optative sense [A. V.]which would be weakbut as a promise: it shall happen according to the law. The fourth verse, moreover, passes over from the tone of comfort to that of promise.Arise, for upon thee is the matter.This can only mean: upon thee the matter has to depend; thou must carry it out according to thy judgment and conviction.And we with thee.This means in accordance with the foregoing. And we will be with thee, will help thee.
Ezr 10:5-8. Now Ezra made use of the favorable sentiment: he made the princes, etc.,to swear to do , that is, to carry out the proposition of Shechaniah, then however continued his sorrow, and thereby deepened the zeal that had been excited, until he saw the beginning of the execution of the reform.Ezra arose from before the house of God, that is, he left the place in the court, where he had prayed, and went into the chamber of Johanan, the son of Eliashib, in order to fast and mourn there. This cell was certainly in the wing that the new temple had gained, and which served for the preservation of the garments of the priests and other articles, but likewise for the provisional abode of the priests and Levites; according to Neb. 13:49 the high-priest Eliashib had erected a cell for the use of the Ammonite Tobia, as his relative, which he used in his frequent visits to Jerusalem. The names of Johanan and Eliashib frequently occur (comp. Ezr 10:24; Ezr 10:27; Ezr 10:36), one of the twenty-four classes of priests had its name from a more ancient Eliashib, 1Ch 24:12. But that an apartment or cell of the temple should be named after a subordinate man of the name of Johanan, as Ewald supposes (Gesch. IV., S. 263), is impossible. It is very likely that we are to think of the later high-priest Johanan, and indeed the more so that he was not, it is true, as the one under consideration, a son, but a grandson of Eliashib. The order of high-priests from the time of Zerubbabel was as follows: Jeshua, Joiakim, Eliashib, Joiada, Johanan, Jaddua, comp. Neh 12:10 sq., where it is true Jonathan stands in place of Jaddua; where however, according to Neh 12:22-23, Johanan is meant. In the time of Ezra, Joiakim or Eliashib was high-priest. We must probably suppose that the author used a later designation for the previous times as one more intelligible to his readers. The apartment might have been present already in the time of Ezra, which subsequently, perhaps in consequence of a re-building, was named after the high-priest Johanan. The second is a needless repetition, and cannot be at all compared with the twice-repeated in verses 5 and 6, which at any rate each time receives a special definiteness by an additional clause, (against Keil).2 is besides, at any rate very seldom used in the sense of thither, as it must be taken to be in connection with . The supposition of Cler. and Berth. that we are to read instead of it , and he passed the night or remained there, commends itself very much to our judgment. Already Ezr 9:1 has: , the Syriac: and he sat or remained there; the Sept. however: .Eat no bread nor drink water is to fast. Comp. Exo 34:28; Deu 9:9.
Ezr 10:7. Thus they, namely, the princes and elders, who according to Ezr 10:8 took the matter in handmade proclamation. as Ezr 1:1,and indeed probably whilst Ezra was still fasting and mourning, thus immediately after Ezras penitential prayer and Shechaniahs propositionthat all the members of the congregation should assemble unto Jerusalem.
Ezr 10:8. According to the counsel or resolution of the princes and the elders,etc. belongs to the following clausethe ban should fall upon every ones substance who should not come in after three days3 to Jerusalem, his possessions were to be forfeited for the benefit of the temple4 (Lev 27:28 and Neh 12:28), and he himself however should be at once cast forth from the congregation.
Ezr 10:9-17. The assembling took place on the twentieth day of the ninth month, namely, in the same year which Ezra had arrived in Jerusalem. (comp. Ezr 9:1), and indeed in the square () of the house of God, probably on the east or south-east side of the temple court, yet not before the water gate. Comp. notes on Neh 8:1. If already the affairs themselves, which naturally had not remained concealed from them, were calculated to excite them to the utmost, and depress them, the stormy weather that had set in made their situation utterly miserable. In December it is not only cold, but the rain is accustomed to fall in torrents. Comp. Robinsons Phy. Geog., p. 287.
Ezr 10:10-11. When Ezra now held up before them their error and called upon them to give praise unto the Lord, that is, honor Him indeed by the separation from the people of the land, above all from the foreign wives as Jos 7:19then the entire assembly (Ezr 10:12) announced with a loud voice, accordingly unreservedly resolved (the same as 3:12) is a closer designation, which is co-ordinated to the subject or the so-called acc. instrum., Gesen., S. 138, Anm. 3, comp. Psa 3:5, etc.according as thy words to us we must do.Already the Vulgate in accordance with the accents, connects with the foregoing (juxta tuum verbum ad nos, sic fiat); we may however in accordance with Ezr 10:4, Neh 8:13; 2Sa 18:11, likewise connect with what follows, so that the sense is: thus we are in duty bound to do.
Ezr 10:13-14. However, it could not be established in this way, namely, by a general declaration, whether many of the guilty would not be dissatisfied with the step concluded upon, and seek to withdraw from their obligation. If the separation was to be carried out energetically and surely, it must be established in detail who were united in marriage with strange women, and it was necessary that the elders or princes in question should undertake to take care that the resolution of the congregation should everywhere have its proper consequences. Thus it was necessary that there should be confirmations and explanations that demanded a long time. Those who had spoken accordingly continue:But the people are many. is an adversative particle of limitation. Their meaning is that on account of the large number of the assembly, it is not certain whether they all were really agreed.And the time is violent rain.This is briefly for: the time is that of the violent rain, just as thine eyes are doves Son 4:1. And there is no strength to stand without = we cannot longer stand in the cold.And the business is not for one day and not for two, etc.There are so many cases that must be established and examined into.
Ezr 10:14. Let now our princes stand for the entire congregation,etc. serves not as a closer designation of the princes as such who belonged to the entire congregation in distinction from the elders and judges of the separate cities (Berth.), as it has already been taken by the Sept., , and Esdras: . The is rather a designation of the dat. commodi, and here is equivalent to in place of. The sense is, let the princes remain in Jerusalem and advise with Ezra; especially however name to him the members of the congregation in question.And let every one in our cities who has taken home strange wives, come at fixed times, and with them (for, with him) the elders of every city, and the judges thereof.The princes are to fix the times for the guilty ones named by them to Ezra, when they have to appear with their elders and judges; the guilty are then to promise to dismiss the wives; the elders and judges however are intrusted with the duty of watching over the performance of their vows. Since the various local congregations might be called at different times, it was possible in this way to dispose of them in Jerusalem in a much shorter period. The article before again represents the relative as in Ezr 10:17; Ezr 8:25. . are appointed terms, only here and Neh 10:35; Neh 13:31 is a Chaldaism.Until they turn away the fierce wrath of our God from us with reference to this matter. in the sense of until, gives no difficulty. For it might be expected of a God who is ever so gracious, that with the cause of the wrath the wrath itself also would cease. The supposition of Betheau, that with the following in the later language is used for the simple , thus stating the purpose, cannot be proved from Jos 13:5; 1Ch 5:9; 1Ch 13:5, compared with Num 13:21. Also in the clause after wrath, retains its meaning; the sense is: which reaches even to this matter.5 Certainly, however, the simple would have sufficed here (comp. Gen 19:21; 1Sa 30:24; Dan 1:14), just as , 2Ch 26:15; Ezr 3:13, and , 2Sa 7:19 amount to the same thing. With the first words of the verse, let our princes stand, this clause cannot be connected in the sense of so long as this matter lasts, (Keil); against this is not only the fact that it would be somewhat superfluous, but also that a new clause: And let every onecomehas come in between.
Ezr 10:15-17. Only Jonathan, etc.If we follow the clear usage of the language we must regard this as in apposition. properly only (then often it is true in truth) easily leads to an adversative limitation, and means 1Ch 21:1; 2Ch 20:23; Dan 8:25; Dan 11:14 :stand against any person or thing, as sometimes also . Accordingly Jonathan and Jahaziah withstood the adopted resolution, whether they merely had some objection to the proposed method of dealing with the matter, or were also opposed to the banishment of strange wives itself. Only the circumstance that verse 16 is joined on, without an adversative particle, although it treats of the obedience of the congregation, seems to favor the view that here also an agreement is meant, as then already the Vulgate has: steterunt super hoc prfecti sunt huic negotio. But in truth, according to our conception, Ezr 10:16 is not in contrast with Ezr 10:15. All depends upon the emphasis placed upon only at the beginning of Ezr 10:15. Not notwithstanding that, but because only Jonathan, etc., withstood, the congregation did, as a whole, as had been proposed. The present reading in Ezr 10:16 Ezra, the priest, men as heads of fathers houses were separated, is not only opposed by the fact that we should expect with the Sept. and Vulg. the copula before , since an asyndeton would here be very remarkable, but likewise by the fact that a separation of Ezra could hardly be spoken of, for he was already sufficiently set apart by his entire position. We may therefore with Ewald, Gesch. IV., S. 185 and Berth., in accordance with Esdras and the Peschito read And Ezra separated for himself, or at any rate also there were separated unto Ezra. [So Rawlinson].After the fathers house = so that every fathers house was represented by its head.And they all with names, as Ezr 8:20.And they held a sessionso hereon the first day of the tenth month, thus ten days after the general assembly of the people, to Investigate the matter.Instead of which is not a Hebrew formation, we are to read the infin. .
Ezr 10:17. And they made an end with all, etc., (men who had taken home strange wives) can hardly be in apposition with as the more ancient interpreters would have it; the expression would be too peculiar; moreover the accentuation is against it. No more can be the object of and be a designation of place; they brought to an end the men (the hearing of them) in every place (Berth.); in this case would certainly require the article. The same objection is to be made to the rendering of Keil, with reference to the men, which in itself moreover already misses the sense. The suspicion that the clause was a title of the following section in Ezr 10:18, and only by mistake was placed here is quite natural, but it is not confirmed by any ancient version. Thus we must regard the entire clause as a brief, loosely attached, closer designation of , and understand: they were ready with the entire object incumbent upon them, that however was men who, etc.[Rawlinson in loco: In some cases, it may be presumed, they had to summon persons before them who did not wish to part with their foreign wives; in all they had to assure themselves that the wives were foreign; finally they had in every case where they decreed a divorce to make out the writing of divorcement, to which the woman put away was entitled as evidence of her having been a wife and having become free.Tr.]By the first day of the first month, namely, of the following year. The session thus lasted in all very nearly three months.
Ezr 10:18-44. Catalogue of the men, who had strange wives, and were obliged to dismiss them. First of all are the priests in Ezr 10:18-22, and indeed in Ezr 10:18-19 four of the house of the high-priest.Of the sons of Jeshua,etc. This evidently means the high-priest Jeshua, who had come to Jerusalem with Zerubbabel. The sons of his brother were probably only his distant relatives; according to Ezr 2:36, they were, if Jeshua there is the high-priest Jeshua, sons of Jedaiah, thus brother in a broader sense.
Ezr 10:19. They gave their hands, that is, they vowed in a solemn manner by striking hands (comp. 2Ki 10:15) to dismiss their wives. might follow as epexegesis = and indeed as guilty. But it is more simple to supply: and they were guilty, that is, as they stood there guilty. The more general law of Lev 5:14 sq. comes into consideration. They must bring a guilt-offering, because they had committed a against Jehovah, for which a satisfaction was possible, and hence must likewise be given; comp. the different opinions respecting the guilt-offering in Keils Archol. I. S. 244. is subordinated as an accusative of closer definition to the previous word. In connection with the following persons we are to supply in thought the promise to dismiss the wives and probably also the offering of a corresponding guilt-offering.Of the names following in Ezr 10:20-22 some occur again in Neh 8:4; Neh 10:2-9, which perhaps designate the same persons. In all eighteen priests were guilty; none of the divisions that had returned with Zerubbabel had kept themselves free from the transgression (comp. Ezr 2:36-39).
In Ezr 10:23-24 ten Levites follow, among whom Kelaiah, usually called Kelita (comp. Neh 8:7; Neh 10:11); furthermore Jozabad, who again occurs in Neh 8:7.
Ezr 10:26-44 give the names from the rest of Israel. In all there are eighty-six, distributed among ten of the families named in chapter 2. It is singular that the sons of Bani are mentioned twice in Ezr 10:29 and Ezr 10:34, and probably there is an error in the second Bani, although it already occurs in the reading of the Sept. and Esdras. Whilst of every other family only four, six, seven or eight persons are enumerated in Ezr 10:34 sq. not less than twenty-seven are mentioned as of this family. Furthermore it is singular that the inhabitants of the cities adduced in Ezr 2:21-28 and Ezr 10:33-35 are not expressly mentioned, whilst yet in Ezr 10:7 sq. and Ezr 10:14 those outside the city come into consideration as well as the Jerusalemites. Probably the twenty-seven men mentioned in Ezr 10:34-41 belonged to the different districts of Judah.
Ezr 10:44 concludes the entire catalogue with a summary statement.All these had taken strange wives. must be taken as a participle; probably, however, we should read as the perfect . for the expression , comp. Ezr 9:2. No admissible sense can be derived from the last words of the verse; the translation: And there were among them women, and they had, or which had brought sons into the world, by which the masc. suffix of , and so also the masc. form , is referred to the wives, gives a statement, which is too self-evident to be correct. But a change which Bertheau proposes: And there were among them those who sent away wives and sons, does not commend itself, partly because it is in too little connection with the text as we have it, partly because such a clause would likewise be too self-evident after Ezr 10:3.[Rawlinson adopts the former interp. and says: The fact is noted as having increased the difficulty of Ezras task.Tr.]
thoughts upon the history of redemption
Ezr 10:1 to Ezr 4:1. It is certainly worthy of remark that it is not narrated of Ezra that he, as we should expect, expressly and severely denounced the men married to strange Wives, but that we are only told of his prayer and confession of sin, in which he includes himself in the number of the guilty. Earnest sorrow for the sin to be denounced in others, and especially persevering prayer in their behalf, which in the nature of the case readily includes intercession, generally makes a deeper impression as well upon the persons themselves as their adherents, than castigating sermons, as then likewise here a great crowd of men, women, and children assembled. about the praying and sorrowing Ezra, deeply affected by his sorrow.
2. If a head of a community sorrows in true sympathy and anxiety for his people, the better class of the people do not lack the earnest wish to remove his sorrow, and especially its cause: the love and respect which they entertain for him very easily pass over into this wish, and then there is easily found in the congregation itself a spokesman, who, as here Shechaniah, openly acknowledges the guilt, and correctly expresses what it is necessary to do in order to be free from it. Such a voice, moreover, arising out of the congregation itself, such willingness, springing up of itself, is the best result and reward of the sorrowing one. The willingness of the congregation, thus testified, is thereby at the same time still further intensified and enlarged, and the improvement which then takes place as a free act, has a truly ethical significance.
3. Such a one, who stands in the midst of a congregation, has need not only of a strict conscientiousness, but also of great courage and alacrity, in order to openly designate a sin of which many have been guilty as a sin, and demand the putting of it away. But he who is first convinced that the sin in question is really sin, and that the putting it away is really Gods will, should not be frightened by any objection from expressing his conviction, and improving the others, who perhaps are only weak, but not hardened. A lack of conscientiousness and courage in this respect is truly lamentable; it is ominous and ruinous for those in question. Joy in God, on the other hand, has its great blessings under all circumstances, even when, instead of good resulting, at first only opposition, scorn, and persecution are reaped. Besides, a good transaction never remains entirely, at least never very long, wholly without results.
Ezr 10:5-8. It is indeed possible, yea, usually the case, that the first better feelings which dawn at a reformation are transitory. Many let themselves be carried away by the awakening voices of the better spirits, so that they to a certain extent outrun themselves, and regard themselves as capable of the severest self-sacrifices; but afterwards, when they come to realize the difficulties to be overcome, in all their magnitude, they shrink back from them as quickly as they had before resolved to overcome them. Even because they are so great, they deem themselves excused from carrying out their resolution. And the longer they hesitate the more grounds they find to justify the sins that were to be put away. He who would truly improve a congregation should therefore never be satisfied with a first good resolution on their part; his earnestness, his sorrow, his prayer must endure, and it must be felt by all, that he has no rest and no joy until the good resolution has become act and fact. But if anything, such a perseverance will have the power to deepen and render permanent the penitence of the congregation, so that, as in our history, it takes the steps with earnestness and zeal, that are necessary to carry out the good resolution.
Ezr 10:9-12. The wife was not in such a high station among the Israelites as among Christians. Polygamy was still allowed. Yet the true relation to God and the recognition of the truth, that the woman had been created in the divine image, already involved, that the position of the man towards the woman was much better than among the heathen Asiatics. The demand that wives and children should be dismissed was at any rate, for the most of the parties concerned, one of the hardest that could at all be made. But a true reformer should not hesitate to demand even the hardest things of the congregation of the Lord, and express his demand with clearness and definiteness. His rule is Gods word and will alone. Every modification, weakening, and rendering it easy on his part, renders his work of reformation all the more difficult. For it deprives him of his authority as an instrument of God; he thereby abandons the only safe foundation, besides passes over to act in his own name. It renders it difficult for the congregation to follow him. For to do Gods pure and clear will there is ever to be found fresh readiness, but to execute the will of a man, or what he may think proper, does not satisfy. The divine will often demands much
Very muchbut its accomplishment has a corresponding blessing, but this fails if Gods demand is weakened by human devices.
Ezr 10:13-17. 1. We cannot blame the authorities for assembling the people without delay even in the cold and rainy season of the year. The removal of transgressions against Gods law and will admits of no delay. But again, it would not have been justifiable for Ezra to have prepared additional unnecessary burdens for the people, who already had besides enough to bear in the burden they had taken on themselves if He exposed them to the injuries of the storm, so to speak, punished them. Towards him who is willing to impose upon himself every self-denial, even the hardest, for the sake of the word of God, every possible forbearance has ever its proper place. And under all circumstances he who would carry out a difficult work of reformation has to take care that everything moves on in order.
2. From our point of view, the dismissal of strange wives with their children, seems extravagantly severe,without doubt there were also many in the congregation of that time who found the demand of Ezra beyond measure hard, many who might be ruined by this proceeding. Notwithstanding, if we properly estimate all the circumstances of that period, and especially the great dangers that threatened the very existence of the congregation, we will be obliged to regard Ezra as in the right. We are not always to avoid that which may be a stumbling-block. The point of view which alone decides at last, is ever that the communion with the Lord must be re-established or furthered; all communion and friendship with men must stand in the background. If, when we let the latter retire to the background we be regarded as destitute of consideration and the like, we may easily put up with it. Even the opinion of men already prepares a martyrdom, to which Peters word may be applied, happy are ye; for the Spirit of glory and of God resteth upon you. 1Pe 4:14. What a thorough success his proceeding without regard to consequences had is clear from Nehemiah 8-10; for it certainly already gave an important impulse to the renewal of the covenant there narrated,it is clear then moreover from Psalms 111, 112, which praise the Lord still for the redemption given to the people, at the same time, however, already are full of praise of the law and the disposition in accordance with the law, especially also from Psalms 119, if it originated already in this period where the poet, just as Ezra in chap. 9, refers to deadly peril, from which the Lord only has delivered him, or removed him, and the one thought that only in the keeping of the divine commandments is salvation, is given with variation, comp. especially Ezr 10:37 sq.
HOMILETICAL AND PRACTICAL
Ezr 10:1-4. The power of sorrow over sin (if it be a true, divine sorrow): 1) It moves the pious to sympathy and sorrow; 2) the more intelligent to the recognition of sin; 3) the guilty, at least in part, to the resolution to put away sin.The possibility of hope in God: 1) In spite of what circumstances: eyen when the pious leaders sorrow, and the more intelligent are obliged to admit great transgression; 2) under what conditions: when we are ready to re-establish the communion with God by putting away sin, and again cheer those sorrowing for it.Starke: If we have sinned and deserved punishment, we should not despair, or let go every hope, as if we were out and out ruined; but we should confess the sins committed, lament and grieve for them, and take our refuge with the mercy of God.
Ezr 10:5-8. How will it be better? 1) If he who has to represent the cause of God obligates superiors (fathers and teachers) to do their duty and suffers sorrow so long as they have not accomplished their work.Searke: Preachers should be an example for the people (1Ti 4:12), that they should see their good works and be likewise incited to good.In the example of the great is a great power for evil and also for good. 2) When the superiors earnestly and zealously take heed to remove the general transgression. 3) When those who would not follow are excluded from communion with the others.Starke: Those who publicly sin should be publicly chastised, in order that others also may fear. Preachers should chastise with especial earnestness where there is loose conduct in matter of marriage.In true conversion we must for Gods sake renounce that which is hard and difficult for us to renounce.
Ezr 10:9-12. True willingness to set aside that which separates from God: 1) on the side of the peoplethey follow the call of their superiors punctually, with zeal, in spite of external difficulties; 2) on the side of the teacherhe sincerely shows the people their sins, and requires of them also confidently the most difficult things; 3) on the side of those who have sinnedthey vow to free themselves from their guilt.The duty of loving God more than our nearest relatives. 1) When we are to follow italways and under all circumstances, even when to fulfil it is especially difficult. 2) What it meansespecially this, that we do wrong in letting our highest good be imperilled by relatives, by our wives or by our children,that we are therefore bound to choose the wife, above all, with reference to the Lord; 3) upon what it is basedon our having to give the Lord praise and honor (comp. Ezr 10:11)Brentius: Non est quidem matrimonium sine consensu et sine promissione, at illa non sufficiunt. In contractu matrimonii requiretur legis observatio.
[Scott: Genuine humiliation before God and sorrow for sin always produce works meet for repentance.Fervent affections should not be allowed to subside till our most beloved sins have been renounced.Henry: Our weeping for other peoples sins may perhaps set them a weeping for themselves, who otherwise would have continued senseless and remorseless.Then there is hope of people when they are convinced not only that tis good to part with their sins, but that tis indispensably necessary.Wordsworth: Prayer may preach; the sighs and sobs of the penitent are sometimes the best sermons; but prayers and tears avail not without practice.Tr.]
Footnotes:
[1][Rawlinson in loco This expression shows the high position which Ezra occupied as the commissioner of the Persian king. His counsel does not appear to have been expressly given. but might be gathered from the general tone of his prayer.Tr]
[2][It may be as in the A.V., the protasis of a temporal clause, as When he came thither.Tr]
[3][Rawlinson in loco The brevity of this term indicates the narrowness of the area over which the returned Israelites were Spread.Tr]
[4][Rawlinson in loco The Persians allowed generally to the conquered nations that they should be governed by their own laws. In the present case Ezra had had special permission to appoint magistrates and judges who should judge the people according to the law of his God (Ezr 7:25) and could enforce his views of the law of only by confiscation of goods, but even by death (Ezr 7:26),Tr]
[5][Rawlinson after Dathe and Maurer follows two MSS. Which read Tr]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This Chapter gives us the history which followed Ezra’s prayer. Shecaniah incourageth Ezra to set about a reform. Ezra with fasting begins it. The people feel suitable sorrow, and the strange wives are put away.
Ezr 10:1
There is somewhat truly interesting in this account of Ezra. His great concern manifested in those several acts of sorrow and humiliation, show what a holy zeal he had for the glory of God, and Israel’s prosperity. But we must look deeper than the surface to discover the grand motive of Ezra’s concern. The preservation of the holy seed from intermarrying with other nations of the earth, was one of the most important precepts of the law, and evidently given and made important with an eye to Jesus Christ. The prophets had it in commission to tell the church where Christ was to be born, and from what stock he was to proceed. Isaiah pointed to him as the seed of David: Isa 11:1 . And Micah pointed to the place of his birth, Bethlehem; Mic 5:2 . Hence, when the Lord Jesus came, though the Jews confounded their views by imagining Christ was of Galilee, because he came from Galilee, after the flight of his mother there on account of Herod, Mat 2:22Mat 2:22 . yet they uniformly bore testimony that Christ was, according to the scripture, to come of the seed of David, and from the town of Bethlehem, where David was. Joh 7:41-42 . Hence Paul is express to confirm this grand truth, for he calls upon Timothy to remember that Jesus Christ was of the seed of David; 2Ti 2:8 . Now from all these views of scripture together, we behold the great testimony to prove the descent of our Lord Jesus Christ, after the flesh, from the stock of David. But Reader! how should this have been ascertained and proved, if the children of Israel had intermarried with heathen nations? Oh! how sweet is it to behold God the Holy Ghost watching over the church of Jesus! And oh! how sweet is it to observe such lively faith as we behold in Ezra, and the mourning people, in looking forward to the promised seed of the woman to bruise the serpent’s head. I desire, Holy Spirit, to adore thy love and mercy in those precious views here given of both.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ezr 10
1. Now when Ezra had prayed, and when he had confessed, weeping and casting himself down [in public prostration] before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore [the calamity was domestic as well as national].
2. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing.
3. Now, therefore, let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my Lord [ should be, The Lord; the reference is not to Ezra], and of those that tremble at the commandment of our God; and let it be done according to the law.
4. Arise, for this matter belongeth unto thee: we also will be with thee; be of good courage, and do it.
5. Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.
6. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away.
7. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;
8. And that whosoever would not come within three days [no town was more than forty miles distant], according to the counsel [so there can be no charge of arbitrariness] of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.
9. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. It was the ninth month [December, the rainy month in Palestine], and the twentieth day of the month; and all the people sat in the street [open court] of the house of God, trembling because of this matter, and for the great rain.
10. And Ezra the priest [not merely a political commissioner] stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.
11. Now therefore make confession unto the Lord God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.
12. Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.
13. But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many [we have greatly offended in this thing] that have transgressed in this thing.
14. Let now our rulers of all the congregation stand [as a representative body in session], and let all them which have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us.
15. Only Jonathan the son of Asahel and Jehaziah the son of Tikvah were employed about this matter, and Meshullam and Shabbethai the Levite helped them.
16. And the children of the captivity did so. And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down [held a session] in the first day of the tenth month to examine the matter.
17. And they made an end with all the men that had taken strange wives by the first day of the first month.
Fuente: The People’s Bible by Joseph Parker
XXII
EZRA AND HIS GREAT REFORMATION
Ezra 6-10
In the previous chapter we considered the history on this period up to the time the Temple was rebuilt and dedicated and the first Passover after the return was celebrated. This event occurred about 516 B.C. In this chapter we make a leap of nearly sixty years. This is ascertained by comparing the dates in Persia. The first verse of the seventh chapter begins thus: “After these things” and goes on to record the events which occurred about 458 B.C. In the meantime the work had lagged. The people had become lax. Numbers of foreign marriages had been contracted; many moral delinquencies had crept in.
In Persia several events of importance had transpired. Xerxes had become king (488-465 B.C.) . Esther had become queen, the incidents of Mordecai and Haman had taken place and Artaxerxes Longimanus (465-425 B.C.) had succeeded Xerxes on the throne. So we are now to consider the events in Judah during the reign of Artaxerxes of Persia, to whom Nehemiah was cupbearer.
First, we will consider the person and character of Ezra, 7:1-10. We have the record of his genealogy from Ezra himself. He traces his lineage back directly to Aaron, the brother of Moses. He is thus of genuinely priestly blood. His business was that of a scribe: a writer, a recorder, a codifier of the laws. He was an expert in Jewish law. He was doubtless a teacher and a man of high personal character and scholarship. There had been no revival during this period of nearly sixty years among the colonists in Judah and Jerusalem, and when God would stir up a revival among them, he began by arousing a man in faraway Babylon. He impressed upon this man the importance of the work, and stirred him up to lead the people into the complete adoption of the law of Moses among the Jews in Judah. They had no great leaders there. Ezra was among the exiles in Babylon and as a result of long and profound study of the matter, determined that the complete law of Moses must be made effective in Judah and Jerusalem, which was over eight hundred miles away and required about four months for the journey.
Next comes the decree of Artaxerxes (Ezr 7:11-26 ). Ezra must have been a man of great reputation and influence, highly respected by the king and nobility, for in some manner, we know not how, he secured from Artaxerxes the king this remarkable decree. He granted Ezra his whole request. We find two kinds of provisions in this decree, viz: the temporary and the more permanent ones. The following were the temporary provisions:
1. Like Cyrus, his predecessor, he made it a matter of choice to every one as to whether he would return or not.
2. He was to carry the silver and the gold which the king had freely offered for the establishment of the Law.
3. He was to buy with this money all the animals which he required for the performing of the sacrifices and ceremonies.
4. The money not required for this they were at liberty to use as they thought best.
5. The vessels were given them to be brought back to Jerusalem.
6. What other money was required Ezra was at liberty to draw upon the king’s treasure house.
7. All the treasurers who are beyond the rivers are commanded to give Ezra whatever he may require of them, with no restrictions as to the amount of salt he should need.
The following constitute the permanent provisions:
1. Priests and Levites and Temple officers were excused from taxation.
2. Ezra was empowered to appoint magistrates and judges to enforce the law of God, and to teach those who might not know it.
3. Whoever refused to obey this law might be punished by death or banishment or the confiscation of his goods or imprisonment.
The date of this decree is 457 B.C. and it is the most liberal decree yet. No wonder that Ezra breaks forth into that matchless song of thanksgiving! What marvelous powers had been granted to him by the great king of Persia! He blessed God that he had put such things into the king’s heart.
In Ezr 8:1-14 we have the genealogy of those who returned with Ezra. This account is taken from the personal memoirs of Ezra himself. Here he uses the first personal pronoun. Comparing this list with Zerubbabel’s list we find 17,073 males, making in all, perhaps 9,000 people; fewer families, though three new ones added, instead of eleven chiefs, or heads of families, we find eighteen, and there appears one remarkable name, “Hattush,” a descendant of David and the great-great-grandson of Zerubbabel.
In Ezr 8:15-36 , Ezra describes how he himself gathered the caravan together on the banks of a certain river, how he found no Levites among them, how he found certain Levites at a place called Casiphia and thus adds to his company a considerable number of Levites and singers. He proclaims a fast of three days at this camping place, and doubtless the fast was accompanied by earnest prayer. There was a long and dangerous journey before him, and he fully realized it. Ezra knew that a considerable portion of that desert would be infested by roving bands of robbers who would watch for just such caravans as his. He had a large amount of money with him and might have asked for a band of soldiers to accompany them, but he says, “I was ashamed to ask of the king a band of soldiers and horsemen to help us against enemies in the way, because we had spoken to the king saying, The hand of our God is upon all those who serve him.” Such faith could not fail, and the journey was safely made, requiring about four months. It was in 458 B.C. The first thing they did was to turn over the money; the next thing was to offer sacrifices, and the third thing was to deliver the king’s commission.
At this time a considerable amount of laxity prevailed among the priestly families of Judah and Jerusalem. Many of the princes and the chiefs and priests had married daughters of the alien tribes that settled in and around Judah. The law of the priesthood was that they should marry only among the priestly families, and they were violating the law openly and flagrantly. For such a state of affairs to continue would mean the entire dissolution of the race and the obliteration of their religion. The princes, the civil heads, made the complaint because the priests and Levites were guilty. Ezra was dumbfounded. His actions are described in Ezr 9:3 where he says, “I rent my garments and my mantle and plucked out the hair of my head and beard and sat down astounded.” In this attitude he attracted a great deal of attention. And in spite of the crowd that collected about him, he remained in this position until the time of the evening oblation. That hour arriving, it was time for prayer. He stretched forth his hands in an earnest confession. That confession gives a glimpse into the heart of the man. It shows us his whole intense honesty and integrity of purpose. It shows how he identified himself with the people, for in his confession of the sins of the people he included himself with the others. He realized that if this state of affairs continued, the race would deteriorate, the religion of Jehovah would be lost among the foreign elements; that it would be practically impossible for him to impress the law of Moses upon the community; that the nation would justly die, for God would drive them into exile again. As might be expected, a great awe-stricken crowd gathered about the man so humiliated and grieved. They knew full well the cause. One young man, named Shecaniah, speaks. He thinks there is hope for Israel concerning this thing; that all that is necessary is for these men to put away their wives and the children born of such wives; only let it be done in a legal fashion, according to the law of Moses. Ezra revived. He roused himself up and issued a proclamation, calling an assembly of the people to consider the matter. He commands that they make confession of their guilt and separate themselves from the strange women, whom they have married. A divorce court is appointed whose duty it is to carry into effect this command. Two men refuse to obey (Ezr 9:15 ) and the same verse tells us that they had their friends. The work is completed. Homes are broken up. Wives are torn from their husbands and sent back to their homes. Children were torn from their fathers; husbands sat in the gloom of their homes, childless. It is difficult for us to even imagine the full results of such a rigid decree. According to the law of Moses it was the only thing that he could do to save the race and the law of God. The list of those who were guilty of this sin was formidable, but this radical measure was necessary to preserve Israel for her mission in giving the religion of Jehovah to the world.
QUESTIONS
1. What was the time period between the events of Ezra 6-7, how ascertained and what changes occurred during this period?
2. Who was Ezra, what did he do for Jerusalem and how long on the journey?
3. What was the nature of the decree of Artaxerxes concerning Ezra, what was the temporary provisions, what was the more permanent provisions, what date and how does this decree compare with the two preceding ones?
4. What of Ezra’s exultation in Ezr 7:27-28 ?
5. Compare the list of those who returned with Ezra with Zerubbabel’s list as to number, as to families, as to the chiefs, and as to the remarkable names.
6. What was the course of Ezra’s journey and what were the incidents and details of the journey?
7. Upon their arrival at Jerusalem what were the first things they did?
8. What immoral condition did Ezra find in Israel when he arrived in Jerusalem, who made the complaint and why, how did it affect Ezra, and how did he manifest his grief?
9. What course did he pursue and what are the striking features of his prayer?
10. How did God answer his prayer and what measures recom
11. How then did they proceed and what was the details of the work?
12. What do you think of the list of those who were guilty of this
13. What was the ground of justification for this radical measure by Ezra?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Ezr 10:1 Now when Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
Ver. 1. Now when Ezra had prayed ] Had presented himself as a suppliant (Hithpallel), and opened his cause to God the Judge, appealing to him, that he might determine.
And when he had confessed
Weeping
And casting himself down before the house of God
Of men, women, and children
For the people wept very sore
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Ezra Chapter 10
But he is not content with this; for in the next chapter (Ezr 10 ) we read, “When Ezra had prayed, and when he had confessed, weeping and casting himself down before the house of God” – not telling other people to do so, merely, but doing it himself – “there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have taken strange wives of the people of the land: yet now there is hope in Israel concerning this thing” (vers. 1, 2). They were right: they looked to God. They saw that it was a question between God and His people, and they apply it to their own selves, and the work of repentance goes on, and works meet for repentance. The result is this – that Ezra rises in answer to their call, “and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware. Then Ezra rose up from before the house of God, and went unto the chamber of Johanan the son of Eliashib: and when he came thither, he did eat no bread, nor drink water: for he mourned because of the transgression of them that had been carried away. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem; and that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away. Then all the men of Judah and Benjamin gathered themselves together” (vers. 5-9).
And Ezra stands up again, and now taxes them plainly with their sin. “Ye have transgressed,” says he, “and have taken strange wives” – the great mark of apostasy for an Israelite, as far as the people were concerned – apostasy from God in taking a strange god, and apostasy from the people by taking strange wives. It was a complete giving up of their holy place of separateness to the Lord. “Now, therefore,” says he, “make confession unto Jehovah, God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives” (vers. 10, 11).
Now, we know what this must be, because we know how the wives would appeal to their husbands’ love, and how the poor children would be on their knees to ask why their fathers should disown them. We know what a scene of grief and of entreaty this must have been, and what a time of agony to many a father and mother in Israel that had been thus found out in their sin. But the truth is that there is no real repentance without deep grief and pain. More particularly is it so where it is the sin, not merely of a sinner, but of the people of God – where they have a deep sense that, as God’s people, they have brought His name into such contempt, and where this has gone on, it may be, for years. There cannot, therefore, be steps taken in that path of repentance without its costing much to the heart on every side, and so it was at this time.
The congregation are grieved, and they begin with putting away, as it is said: – “And Ezra the priest, with certain chief of the fathers, after the house of their fathers, and all of them by their names, were separated, and sat down in the first day of the tenth month to examine the matter. And they made an end with all the men that had taken strange wives by the first day of the month. And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the on of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass” (vers. 16-19). And so with others. “All these had taken strange wives: and some of them had wives by whom they had children” (ver. 44).
Thus the deeper the departure from the Lord, and the more fruits there were of that departure, the deeper the pain. So it always is. Still, here we see that the grace of God is equal to every difficulty. All that we want is a single eye: all that they wanted was the same. But we, beloved brethren, are now concerned. We are those, or among those, to whom God addresses such words as these now, and may the Lord give us to be found faithful; but faithfulness, in such a day as this, never can be separated from a willingness to see wherein we have been wrong, and a readiness to see it – a disposition, through the heart being subject to the word of God, to search and see it continually, and may God give us grace to be true to His own word. Amen.
W. K.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Ezr 10:1-4
1Now while Ezra was praying and making confession, weeping and prostrating himself before the house of God, a very large assembly, men, women and children, gathered to him from Israel; for the people wept bitterly. 2Shecaniah the son of Jehiel, one of the sons of Elam, said to Ezra, We have been unfaithful to our God and have married foreign women from the peoples of the land; yet now there is hope for Israel in spite of this. 3So now let us make a covenant with our God to put away all the wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God; and let it be done according to the law. 4Arise! For this matter is your responsibility, but we will be with you; be courageous and act.
Ezr 10:1 Note the different VERBS used to describe Ezra’s spiritual attitude toward God (cf. Ezr 9:6).
1. praying (BDB 813, KB 933, Hithpael INFINITIVE CONSTRUCT)
2. making confession (BDB 392, KB 389, Hithpael INFINITIVE CONSTRUCT)
3. weeping (BDB 113, KB 129, Qal PARTICIPLE)
4. prostrating (BDB 656, KB 709, Hithpael PARTICIPLE)
prostrating himself This VERB (BDB 656, KB 709 Hithpael PARTICIPLE) means to fall down before the Lord (cf. Deu 9:18; Deu 9:25). The normal physical position for prayer was standing with eyes and hands lifted to heaven. In some occasions kneeling was a way to show intensity (cf. Ezr 9:5). Prostration was an even further act of humility.
before the house of God Apparently, Ezra went to the temple to pray at the time of the evening sacrifice (cf. Ezr 9:5).
a very large assembly, men, women and children gathered The small group that came and reported the sin to Ezra (cf. Ezr 9:4) has now swelled to a large group of all age groups (cf. Neh 8:2). Usually only men above the age of thirteen would have been a part of this kind of group.
One wonders if these particular Jewish women and children had been affected by the taking of foreign wives (cf. Mal 2:10-16).
for the people wept bitterly Ezra’s humility and confession sparked a spiritual repentance among the returnees. Whether ignorance or apathy had allowed the sin to develop during these many years is uncertain, but God’s word revealed the covenantal issue.
Ezr 10:2 Shecaniah This was one of the sons of a guilty offender who is listed in Ezr 10:26, who had a repentant heart. He acknowledged his family’s sin and that of the returnees.
Elam The Hebrew text has eternity, but most translations, ancient and modern, read the Qere Elam. The Hebrew words differ only by the second similar Hebrew letter (waw and yod).
from the peoples of the land In pre-exilic days this referred to the Jewish population, but in this context and period it refers to the population of the Persian province Beyond the River. For a good discussion of the changing meaning of this term see Roland deVaux, Ancient Israel, vol. 1, pp. 70-72.
yet now there is hope Ezra’s teaching ministry and actions had kindled a corporate contrition. YHWH’s promises and merciful character kindled hope (BDB 876) for
1. forgiveness
2. fulfillment of future promises
3. assurance of His personal presence (cf. 2Ch 20:9)
Ezr 10:3 now let us make a covenant with our God This VERB (BDB 503, KB 500, cut) is a Qal IMPERFECT used in a COHORTATIVE sense. In one way this is a strange statement. They already had a covenant with God. However, possibly through ignorance, these returnees did not know the Torah. With Ezra’s teaching (cf. Ezr 7:23), they became aware of their transgression and now wanted a covenant renewal. See Special Topic: Covenant .
to put away all the wives and their children This was the consequences of their choices. I am sure it was painful for the Jews as well as these members of their families. It is hard for modern westerners who are so influenced by individual rights to understand the corporate nature of the Bible. The health and faithfulness of the holy seed was crucial to God’s plan of universal redemption.
SPECIAL TOPIC: RACISM
according to the counsel of my lord The term lord is the Hebrew word adon (BDB 10), which meant master, owner, husband, or lord. Here it refers to Ezra (cf. 1Es 8:90).
It is PLURAL, which some take as a reference to God (i.e., Vulgate), but it probably is a PLURAL of MAJESTY acknowledging Ezra’s spiritual and political stature.
those who tremble at the commandment of God See note at Ezr 9:4.
let it be done according to the law The VERB (BDB 793, KB 889) is a Niphal IMPERFECT used in a JUSSIVE sense. This is the recognition that there were divine guidelines (cf. Deu 7:1-5); that covenant has requirements (cf. Ezr 10:4), as well as benefits.
Ezr 10:4 Arise This VERB (BDB 877, KB 1086, Qal IMPERATIVE) is often used of God arising from His throne for action (cf. Num 10:35; 2Ch 6:41; Isa 2:19; Isa 2:21). Here it refers to a metaphor (cf. Jdg 4:14) for the returnees to act on their confession and commitment.
we will be with you This refers to Ezra himself and those who tremble at the word of God (cf. Ezr 9:4; Ezr 10:3). These sinful leaders must put away their foreign, pagan wives and their children by them.
NASBbe courageous and act
NKJVbe of good courage and do it
NRSVbe strong and do it
TEVso go ahead and get it done
NJBbe brave, take action
These VERBS (BDB 304, KB 302, be strong and BDB 793, KB 889, do) are both Qal IMPERATIVES. The first VERB has a good parallel in Deu 31:6. This was God’s word to Joshua several times (cf. Jos 1:6-7; Jos 1:9; Jos 1:18). This admonition to action is reminiscent of the Shema (Deu 6:4, hear and do!).
A good parallel for the second command is 1Ch 28:10. Put feet to your prayers!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
when Ezra had prayed. Note the change to the third person. This does not imply another authorship. Such changes are common. Compare Isa 6:5-8; Isa 7:3; Isa 37:6 with other passages. Also Jer 20:1-6 with Ezr 10:7; and Jer 21:1 with Jer 28:1, Jer 28:5.
God. Hebrew. Elohim.(with Art.) = the [true] God. App-4.
Israel. Compare Ezr 1:5. Ezr 2:2, Ezr 2:59, Ezr 2:70; Ezr 6:21; Ezr 7:10, Ezr 7:13; Ezr 8:25; Ezr 9:1. See note on 1Ki 12:17.
congregation = assembly. Assembled 24th Tisri. Compare Neh 9:3.
children = little ones. Hebrew. yeled. Not the same word as in Ezr 10:7.
wept very sore. Hebrew “wept a great weeping”. Figure of speech Polyptoton. See note on Gen 26:28.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 10
But here a very stringent and harsh measure was taken. They put away all of these wives, and they said unto him with a loud voice,
As thou hast said, so must we do ( Ezr 10:12 ).
They realized that it was a divine imperative. We must do it. It seems cruel. It seems harsh. But it had to be done if they were going to survive. It was a matter now of survival. So they took this cruel, harsh measure, put away all the wives and the children and separated themselves again unto God. And since that time, though Israel is guilty and the people have been guilty of many sins, they had not been guilty of idolatry. It seemed to be the cure finally for an idolatrous people whose major sin was that of idolatry. And that seemed to be a determinate cure for Israel as far as idolatry was concerned.
Now the names of those that were involved are listed towards the end of the book. And thus, we get to the end of the book of Ezra.
May the Lord bless you and watch over you this week. May His hand be upon your life to strengthen you, to guide you. May He use you as His instrument to do His work. May God fill you with love, and with understanding, compassion, His Spirit. May you walk in the Spirit and be led of the Spirit of God this week. In Jesus’ name. “
Fuente: Through the Bible Commentary
Ezr 10:1-4
Ezr 10:1-4
ISRAEL’S PUTTING AWAY OF THEIR FOREIGN WIVES AND CHILDREN;
THEY ACCEPT SHECHANIAH’S PROPOSAL
“Now while Ezra prayed and made confession, weeping and bowing himself down before the house of God, there was gathered together unto him out of Israel a very great assembly of men and women and children, for the people wept very sore. And Shechaniah the son of Jehiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, and have married foreign women of the peoples of the land: yet now there is hope for Israel concerning this thing. Now therefore let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law. Arise; for the matter belongeth unto thee, and we are with thee: be of good courage, and do it.”
Two things in this paragraph are disputed: (1) Shechaniah is identified by Hamrick as the son of the violator (Jehiel) mentioned in Ezr 10:26, but Williamson denied the certainty of that identification, writing that, “Jehiel is a common enough name to preclude certainty of identity, even with a single extended family.” Keil wrote that, “This Shechaniah is a different person from the descendant of Zattu (Ezr 8:5), nor is Jehiel identical with the individual of that name mentioned in Ezr 10:26.”
(2) “Let us make a covenant … according to the counsel of my lord” (Ezr 10:3). The words `my lord’ are given in the ASV margin as `my Lord’. Some scholars consider them as a reference to Ezra; others view them as a reference to God. Williamson’s comment is that, “Shechaniah here refers to `the advice of my lord,’ Ezra”; and, based upon this, there is a postulation that Ezra had already discussed the matter previously with Shechaniah. However, there is absolutely nothing in the text which supports a proposition like that. We believe that the Douay Version properly translates this verse, “Let us make a covenant … according to the will of the Lord, and of them that fear the commandment of the Lord our God.” Keil also agreed that in this passage the Hebrew text has, “According to the counsel of the Lord,” and that “there is no critical authority for changing it.” It appears that translators have been too much influenced by the LXX.
“And let it be done according to the law” (Ezr 10:3). This was part of Shechaniah’s proposal to put away the foreign wives and their children. Deu 24:1 gave instructions for the divorcing of a wife; but, “According to the teaching of the Rabbis, divorce was allowed for every cause (Mat 19:3).” Thus, there would have been no legal impediment to the adoption of Shechaniah’s proposal, a proposal which on that occasion was received by the vast majority of the people present. Some phases of the implementation of this drastic remedy are not mentioned in the text.
Ezra, however, very wisely moved at once to require all the people to swear that they would accept and execute this requirement to put away their foreign wives and their children.
E.M. Zerr:
Ezr 10:1. Ezra confessed which justifies my remarks in the preceding chapter, that his questions were really the same as admissions. His prayer and other demonstrations affected many of the people. A large number of them gathered around him and joined in the general lamentation. Their confidence in Ezra must have been great. They were sure that such a good man would not have given way to expressions of grief and anxiety as he had without a just cause.
Ezr 10:2. The audience about Ezra found a spokesman by the name of Shechaniah. He did not try to deny nor even excuse the evils of which Ezra had charged them; instead, he acknowledged all that had been brought against them. Strange wives means wives “outside” the nation of Israel, that being the meaning of “strange.” In spite of the confessed sins, however, he did not despair of some relief. He evidently had faith in the mercy of God, for he expressed a hope concerning Israel. But we shall see that he did not think they could realize that hope without doing something to discharge their own obligations regarding the matter.
Ezr 10:3. True to his acknowledgement of their wrongs, Shechaniah exhorted the people to correct the evil by putting away their unlawful wives. There was nothing morally wrong in the marriage with the foreign women. The sin was in disobeying the express demand of the law, that they confine their marriages to the people of their own nation. God wanted to keep a “strain” of blood pure from Abraham down to Christ, hence frowned upon taking in the people from another class. Besides, at that period of the world’s history, idolatry was very prevalent, and the marriages among the heathen worshipers was sure to lead in the wrong direction. Make a covenant means to make a solemn promise to God. My Lord refers to Ezra, and our God, of course, means the God of heaven. Since Ezra was working in harmony with God, it was necessary to obey each at the same time. To tremble at the commandment of God means to have such respect for it that one would be afraid to disregard it.
Ezr 10:4. In this verse Shechaniah addressed himself directly to Ezra. He advised him that he had the matter in his own hands of taking the lead in the work of adjustment. That was true since he was the lord over them and had the authority to act. He encouraged him with assurance that he would have the cooperation of the people.
Fuente: Old and New Testaments Restoration Commentary
The sincerity and passion of Ezra’s vicarious repentance produced immediate results. The people had gathered about him through the long hours of the day, and it would seem that they became conscious of the enormity of their sin as they saw how this man was so affected by it.
At last, one of their number spoke to him, acknowledging the sin, and suggesting the remedy. Then immediately Ezra became a man of action. He first called the people into sacred covenant, that they would put away the evil thing from among them; and then proceeded to lead them in carrying out their covenant with strict and impartial justice and severity. All the marriages contracted with the women of the land were annulled, and thus by drastic measures the people were brought back to the place of separation. How widespread the evil was is gathered from the list of the names with which the record closes. Priests, Levites, and people had been guilty. None of them was exempt from the reformation, which was carried out with great thoroughness.
The man who sets himself to seek, to do, to teach the law of God invariably brings himself to where sorrow will be his portion and intrepid courage his only strength. If such devotion issue in such experiences, it also is the secret of strength, enabling a man to stand for God, and realize His purpose; and thus, moreover, to be the true friend and deliverer of the people of God.
Fuente: An Exposition on the Whole Bible
Putting Away Strange Marriages
Ezr 10:1-19
The people seem to have been more impressed by Ezras intense grief of soul than they could have been by his severest condemnation. Is not this the secret of winning men from their evil ways? But we must not expend all our force in tears; we must act when we have opportunity. Shechaniah was not implicated, but his father and other near relatives were, Ezr 10:26. His words may be appropriated by us all, Ezr 10:2. There is always hope for the man who repents and puts away evil. It is a great encouragement when brave men will stand by the reformer, but whether they do or not, there is One who neither leaves nor forsakes, Heb 13:5-6. A drastic remedy was required; it seemed very hard and must have occasioned many heartbreaks. Probably if a wife had truly turned to the God of Israel, she would have been retained. God demands the sacrifice of anything which comes between us and Him, however dear, Mar 9:43; Mat 10:37. There is no warrant for such action in our days. The process of the Gospel is given in 1Co 7:12-13. A solemn assembly was convened in the month of December, the coldest and rainiest time of the year. A court of inquiry was finally appointed, who continued their labors for about a quarter of a year. The offense seems to have been temporarily eradicated, though we meet with it again, Neh 13:23; Mal 2:11. Each generation repeats the sins of its predecessors, unwarned by their bitter experiences. Not the study of history, but the Spirit of God is needed to deal with and subdue individual and national sins.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 10
Humiliation and Lifting Up
Mightily wrought the Spirit of God in the hearts and consciences of the guilty people, while Ezra was praying and speaking of their fallen condition to the Lord. So much so, that the work of recovery was already well underway, for when he had prayed, and when he had confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore (ver. 1). These were gracious tears indeed, and told of stirrings of soul that could only lead to blessing. How different might the after-history of these people have been had Ezra turned coldly away from them in disgust or despair, and left them to go on in their low estate. Such conduct could not have helped, and might only have provoked the flesh in them; but the sight of this newly-arrived man of God on his face in agony of spirit over their carelessness and unscriptural ways, brought them to their senses, giving them to realize, perhaps for the first time, something of the gravity of their sin.
Shechaniah, one of the sons of Elam, became the mouthpiece of the now repentant wrong- doers, confessing unreservedly the failure, and, in a manner beautiful in its season, seeking to comfort the heart of Ezra. We have trespassed against our God, is his frank acknowledgment, and have taken strange wives of the people of the land. This was in direct violation of the prohibition in the law of Moses. They had not consulted in this grave matter that which was written; hence a grievous error had been committed which now bore sorrowful fruit indeed; for there must be many a heartbreak ere matters were put right; and, in fact, against the poor ignorant heathen women, wrong had been done that could never be righted on earth. But Shechaniah dares to count on Gods mercy and adds: Yet now there is hope in Israel concerning this thing (ver. 2). But this hope of future blessing is based on one condition only, and that, complete judgment of the evil manifested in putting away all the strange wives. He calls on all who have sinned to enter into covenant with God to be obedient in this matter, and bids Ezra be of good courage and act as a judge in each case that shall arise (vers. 3, 4). The latter exacted an immediate pledge of the chief priests, the Levites and all Israel, that they would do as Shechaniah had said; and hard as it must have been for many of them, they sware to be obedient.
Refusing all physical refreshment because of the travail of his soul, Ezra rose up from before the house of God, and went into the chamber of Johanan the son of Eliashib, there to mourn in secret over the sin that now made such drastic and heart-rending action necessary if the people would be right with God (ver. 6).
Word was immediately sent to all the children of the captivity that they should gather together at Jerusalem within three days; otherwise, any refusing so to do would be cut off, or separated from the congregation of those that had been carried away, and all his substance forfeited (ver. 8). To refuse now to obey the Word would show a hardness of conscience that could not be tolerated and a wilfulness of spirit that proved the culprit altogether unfit to go on with his brethren.
At the appointed time all the men of Judah and Benjamin gathered themselves together to Jerusalem. It was the twentieth day of the ninth month, in the rainy season, and all the people sat in the street of the house of God, trembling because of this matter and for the great rain (ver. 9). A dismal company surely, but a determined one, ready to carry out the word of the Lord at all costs.
Faithfully Ezra the priest placed their sin before them, abating nothing of their guilt, and commanding them how to act if truly repentant. They had transgressed. There had been a direct violation of Gods revealed will, in taking strange wives to add to the already heavy load of Israels trespass. He, therefore, called on them to make confession unto the Lord God of your fathers, and do His pleasure: and separate yourselves from the peoples of the land, and from the strange wives (vers. 10, 11).
The wrenchings of heart this would occasion can be better imagined than described, but firmly the whole congregation answered, As thou hast said, so must we do (ver. 12). There was no caviling, no trying to avoid the result of their unequal yokes, but a whole-hearted determination to obey the word of God at all costs. Had conscience only been active a few years before, what pangs of anguish might now have been avoided! Thus it ever is, when men attempt to play fast and loose with the will of the Lord.
But all must be done in an orderly and lawful way, so they asked for time to arrange every thing as humanely as possible. But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day, or two; for we are many that have transgressed in this thing. Let now our rulers of all the congregation stand, and let all them that have taken strange wives in our cities come at appointed times, and with them the elders of every city, and the judges thereof, until the fierce wrath of our God for this matter be turned from us (vers. 13, 14). This was no mere carnal expedient to gain time, but expressed the earnest desire of the people that, in the sad puttings-away that must ensue, all things should be done decently and in order. Doubtless there also entered into it the wish to avoid any wrong being done to any lawful wife who was really of the seed of Israel.
Chief priests and Levites assisted Ezra in the matter, and in the space of three months the iniquity had been dealt with throughout the land, all the heathen women and their offspring being set aside (vers. 15-17). Heart-rending must some of the experiences have been; but all were the fruit of departure from God and acting in self-will.
The chapter closes with a third list of names-this time of most solemn import. It is the record of those who had taken strange wives; and some of them had wives by whom they had children (ver. 44). God, who before had noted the faithfulness of many of these very men in coming up from Babylon, now took cognizance of the failure of each one just as particularly. For this they must suffer loss at the day of Christ.
On the part of those so near to God as the priests, this sin was especially obnoxious, and we are therefore definitely informed that they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass (ver. 19). Thus the breach was made up, and they were restored to their forfeited privileges.
With this record the book of Ezra ends. He had been used of God to bring His separated people to a realization of the way they had failed in regard to maintaining the trust committed to them; self-judgment had resulted, and now the way was open for happy fellowship and helpful ministry. In using the word fellowship in this instance, I am not forgetful of the fact that it is a word that belongs entirely to the New Testament. I use it here rather as ideal and expressive of what was typified than that the thing itself was then truly known and enjoyed.
Fellowship is the result of the Holy Spirits descent to earth and His indwelling of all believers. He thus brings us into the fellowship of Gods Son. Where separation from evil is maintained and saints hold the Head, there is communion one with another in the Spirits power. This is characteristic of the present dispensation of the mystery, and is an advance on anything known in Old Testament times.
Where Christians do not thus go on with God, walking in the Spirit, there may be a certain kind of fairly agreeable, and even enjoyable companionship, but genuine fellowship will be unknown.
With this remark we close, for the present, the instructive and searching- book of Ezra. For further information of an equally important character as to the returned remnant and their priestly minister, we must turn to the following book in our Bibles, written by another equally devoted servant, though a man of more soldierlike character, Nehemiah; while in the book of Esther we find recorded Gods care over those who remained in Babylon when they might have gone to Jerusalem, and with whom He does not openly connect His name.
Now unto Him that is able to guard you from stumbling, and to present you faultless before the presence of His glory with exceeding joy, to the only wise God our Saviour, through Jesus Christ our Lord, be glory and majesty, dominion and power, both now and ever, Amen! (Jud 1:24, 25-1911 Version).
4 I quote by memory from J. N. D. [Failure in what is of God calls for suited ministry-for exhortation and correction unto righteousness. But false principles and false position leave no divine basis for recovery. The false principles or position of necessity must be abandoned.]-Ed.
5 Similar tests occur now-a-days. I know a clergyman who, years ago, was convinced of the unscripturalness of his position; but, opposed by his family when contemplating going forth, for His names sake, outside the camp,said: For my childrens sake I will remain where I am, but will preach the truth as far as I can. He lived to see his son a convicted felon outlawed by the State; his daughter, an actress on the worlds unholy stage; and he himself made practical shipwreck of the faith.
Not in vain has God said, Them that honor Me I will honor, and they that despise Me shall be lightly esteemed;and again, The Lord is with you while ye be with Him.
Fuente: Commentaries on the New Testament and Prophets
Ezr 10:13
Many lessons may be learned from the few simple words of the text.
I. The first is the ease with which people can fall into sin. The people before us had fallen into sin easily and gradually through being left to themselves. It is the first step which gives pain, but take that, and the rest is easy. It is like setting off down a steep hill. Just take the first step, and presently you are off with a run and a rush, and cannot stop yourself if you will. Take heed to the first step, lest it place you in a moment in such a position that not the work of a day, nor of a week, nor of a year, nor of a lifetime may free you from its consequences.
II. If you do take a false step, take means immediately to undo it. That is what the people in the street of the house of the Lord did. They saw that there was no time for delay; they saw that it was a work which would take time; so they decided to begin at once, and vigorously put away the evil from them. If you should commit any sin whatever, take the readiest and justest way to undo it. The longer you leave the matter alone, the harder it will be to rectify it, and it may even happen that you are unable to rectify it at all, and then it will tend to become a sad burden to your conscience to your dying day.
III. The text teaches a lesson of perseverance. Nothing worth having is to be obtained without labour and perseverance. A thing that quickly grows quickly withers. Things which men desire can only be got by striving after them. The first thing to do is to make sure that what you desire is good and right; then work towards it with all your might.
G. Litting, Thirty Sermons for Children, pp. 96, 105.
References: Ezr 10:4.-Clergyman’s Magazine, vol. viii., p. 287. Ezr 10:13.-G. T. Coster, Christian World Pulpit, vol. xiv., p. 245.
Fuente: The Sermon Bible
CHAPTER 10
1. The effect of Ezras prayer on the people (Ezr 10:1-4)
2. Ezra summons an assembly (Ezr 10:5-8)
3. The gathering, confession and the evil judged (Ezr 10:9-17)
4. The register of those who had married strange women (Ezr 10:18-44)
Ezr 10:1-4. Ezras prayer, confession and humiliation were before the house of the LORD. The people saw his great sorrow and his tears, they heard his words confessing the nations sins. It produced a wonderful effect among the people. There assembled unto him out of Israel a great congregation of men and women and children, for the people wept very sore. Was this great weeping real contrition over their disobedience? or did they weep in anticipation of the separation from the wives they had taken? No doubt they thought of what the demanded separation would mean for them; yet it was an aroused conscience which produced the tears of repentance.
Schechaniahs voice is heard in behalf of the people. He was a son of Jehiel. His own father is mentioned among those who had taken strange wives (Ezr 10:26). His words then must have condemned his own father. He said, We have trespassed against our God, and have taken strange wives of the people of the land. He acknowledged the sin of the people violating the direct commandment of the LORD. But he also had confidence in the mercy of God, that not all was lost on account of their disobedience, yet now there is hope in Israel concerning this thing. Yet this hope and mercy could only be realized by self-judgment and by putting away all the wives and such as were born of them. He therefore said, Let us make a covenant with our God to put away all the wives, and such as are born of them, according to the counsel of my lord, and of those who tremble at the commandment of our God; and let it be done according to the law. The law demanded the dismissal of these wives and children, for they were unclean, and admission into the congregation of Israel had to be denied to them. How different it is under grace! In 1Co 7:10, etc., we read what grace has done even for an unbelieving husband who is sanctified by the believing wife, and the unbelieving wife who is sanctified by the believing husband, and that their children are not unclean, but holy.
Then Schechaniah addressed weeping Ezra: Arise! for this matter belongeth unto thee; we also will be with thee; be of good courage and do it. These words must have dried Ezras tears, for they evidence the answer to his humiliation and prayer. Confession, humiliation, self-judgment and putting away the evil are always the condition of the restoration of Gods people.
Ezr 10:5-8. Ezra took hold at once. The priests, Levites and all Israel had to swear that they would act upon this word. But Ezras grief was not ended. He arose and went into the chambers of Johanan, the son of Eliashib. He did not eat bread, nor did he drink water. He still mourned because of the transgression of the people. Gods presence was sought by this deeply spiritual man of God, and in His holy presence he felt anew the sin of the people. What deep soul exercise Ezra passed through! This is what is so sadly lacking in our own days. So many make light of the sin and worldliness of those who profess the Name of Christ, there is but little heart searching, true humiliation and self-judgment to be seen. Such is the spirit of Laodicea.
A proclamation was then made. The time to act had come. All the returned captives were to gather themselves together in Jerusalem. It had to be within three days. Neglect of this commandment meant the confiscation of their substance and separation from the congregation of Israel.
Ezr 10:9-17. The great gathering takes place. They all obeyed the Word. We see them sitting in the wide space before the house of the LORD. They were a trembling, Lightened company, on account of this matter and also the great rain, for the cold and rainy season had started in. Ezra addresses the multitude in simple but firm words. Once more he mentions their sin and the guilt which rests upon them on account of it. He demands confession, and separation from the peoples of the land and from the strange women. There was an immediate response: As thou hast said concerning us, so must we do. Then a plan is inaugurated to bring the separation about in as speedy a manner as possible. What self denial and heartaches this must have meant! In verse 15 we read of those who were employed about this matter. But the translation of this sentence is more than doubtful. It has been rendered they stood up against this. If there was opposition it was not opposition to the separation decree. They probably opposed the method which had been suggested; they may have demanded an immediate action.
Ezr 10:18-44. The examination of the whole matter as agreed upon began on the first day of the first month (Nisan-March-April), the time of the New Year, the new beginning according to Exo 12:1. Then follows the list of the men who had married the strange women. Gods record is again before us in these names. The names of the priests come first. Theirs was the greater responsibility and guilt. The sons of Joshua head the list. What an illustration of what man is, that the sons of the high priest, who, with Zerubbabel, had been such great instruments of the Lord to lead the first captives back, should corrupt themselves with these women! They gave their hand that they would put away their wives, and confessing themselves guilty, they brought a ram for an offering. In all, seventeen priests were guilty, and six Levites. The guilty singers and porters are given by name in verse 24. Then follow eighty-six more names who had all defiled themselves by strange women.
Ezras great work was finished. In Nehemiah we read how he was still active, ministering to the people in spiritual things, in reading and expounding the Word of God (Neh 8:8).
Fuente: Gaebelein’s Annotated Bible (Commentary)
when Ezra: Dan 9:3, Dan 9:4, Dan 9:20, Act 10:30
when he had: Lev 26:40, Lev 26:41, Psa 32:5, Hos 14:2, 1Jo 1:8-10
weeping: Psa 119:136, Jer 9:1, Jer 13:17, Zec 12:10, Luk 19:41, Rom 9:2
before the house: 1Ki 8:30, 1Ki 9:3, 2Ch 20:9
a very great: Deu 31:12, 2Ch 20:13, Neh 10:28, Joe 2:16-18, Act 21:5
very sore: Heb. a great weeping, Jdg 2:4, Jdg 2:5, Neh 8:9
Reciprocal: Lev 16:21 – confess over Jos 8:35 – women 1Sa 30:4 – lifted up 2Ki 22:19 – wept Neh 1:4 – I sat down Neh 13:8 – it grieved Isa 38:3 – wept Luk 7:38 – weeping Act 5:14 – multitudes Act 20:37 – wept 1Co 5:2 – mourned 1Co 12:21 – General 2Co 12:21 – that I
Fuente: The Treasury of Scripture Knowledge
IN VERSE Ezr 10:1, we see Ezra on his knees, and as he confessed, moved by deep emotion that revealed itself in weeping. Some of us are so constituted that we dislike anything emotional, but we must recognize that truly deep conviction, whether as to things good or things evil, is bound to produce emotion – an example of emotion in both directions is found in 2Ti 1:4. Paul was not a mere theologian, propounding Christian doctrine in a philosophical way, but an ardent servant of Christ, moved in his spirit by what he preached and by the needs of both saints and sinners. Timothy too he commended as one who would ‘care with genuine feeling how ye get on’ (Php 2:20. New Trans.). Let us cultivate today a similar tenderness of feeling.
We should then be more likely to see our attitude and words having real effect upon others, as is recorded in the case of Ezra. The fact was quickly revealed that in Israel there were a large number who were aware of the sin and departure but had not the faith and spiritual energy to act as he did. Awakened to the sin and need by him, they also assembled and wept as he did. And further than this, a leader amongst them declared that the only hope lay in putting away the evils in which they had been involved and obeying the instructions they had been given from the outset. He reminded them in effect of what the Lord had said through Jeremiah, recorded in verse Ezr 10:16 of his sixth chapter. The principle there stated stands good today. At the beginning of each dispensation God makes known the ‘paths’ that suit what He has introduced and established. These remain unchanged throughout the dispensation, and to revert to them after a season of departure is always right. Let us see that we do so today.
A special responsibility rested upon Ezra in this matter, since as we saw in the early part of Ezr 7:1-28, he had prepared his heart to seek, and do, and teach the law of the Lord. This was recognized by Shechaniah, so that he said to him, ‘Arise; for this matter belongeth unto thee’; and he assured him he would have the support of those who feared God in the action that he had to take.
Thus God wrought in that day, and it does seem to be His normal way of working. Not every Christian is qualified and called to initiate some work of God, not even in the early days. Hence that word, ‘Remember your leaders who have spoken to you the word of God’ (Heb 13:7). The word to be emphasized here is ‘Leaders’, for they not only expounded the way, and enforced it by word of mouth, but walked in it themselves.
In the case before us Ezra’s action and words had a remarkable and immediate effect, for God was with him. On a large scale the people were moved and trembled as they realized how they had disobeyed the law, and a Breat rain from heaven heightened their distress. The resolution was made to confess their trespass and to put away their connections with the heathen women, in which they had been entangled.
These two things appear in verse 11. It is sadly possible to make confession of wrong-doing, and yet continue in it in more subtle and unseen ways. It is also possible to realize that wrong-doing of a certain sort is not profit able and to forsake it, but without any confession of wrong in the matter. But when the conviction of sin is genuine, there is first confession of the sin, and then a forsaking of it, as is plainly intimated in Pro 28:13.
The rest of this chapter, and indeed of the book, is taken up with two things. First, we are told of the careful and orderly way in which was effected the difficult and distressing work of putting away the strange wives, and thus delivering themselves from this worldly and sinful entanglement. Had it been done in an impulsive and reckless way, it might have brought further dishonour on the name of the Lord. This too may have a voice for us. As we grow in grace and our understanding of the will of God is enlarged, we may become aware that something, that we thought little of, is really a spiritual entanglement and hindrance. Let us get out of it in a way that is worthy of the Lord whom we serve and obey. If, for instance, it means loss being incurred somewhere, let us accept the loss ourselves, instead of imposing it upon others.
The second thing, with which the book closes, is a lengthy list of those who had been involved in the trespass. It may surprise us to see that the first names mentioned in verse Ezr 10:18, were sons of Jeshua the son of Jozadak, the man whose name follows that of Zerubbabel in Ezr 2:2; the priest who is mentioned in the prophecy of Haggai, and again in Zec 3:1-10. Some, if not all his sons, had taken part in this sin. But really, this should not surprise us, for similar tragedies have been all to frequent. We have only to cite the cases of Aaron and his two sons, of Samuel and his sons, of Eli and his sons, of David and his sons, of Hezekiah and his son Manasseh. And so we might continue even to recent times. It is a sad and humbling fact that many true and devoted servants of our Lord have had sons who have not followed in their father’s footsteps. The recognition of this fact should lead us to be much in prayer for the families of those who serve the Lord Jesus.
Lastly, notice that the names given are of those who put away the strange wives, and offered a trespass offering. It was surely to their discredit that they had taken these wives, but the putting away of them was to their credit, and so their names appear in the record. They were, as we might now put it, backsliders restored, as the result of the faithful ministry and action of Ezra. He had indeed been, ‘a ready scribe in the law of Moses’.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Ezr 10:1. There assembled unto him a very great congregation The account of his grief and public expressions thereof in the court before the temple, being in an instant dispersed over all the city, brought a great company together; of men, women, and children Awakened by the words and examples of this holy priest and wise ruler. See what a happy influence the example of great ones may have on their inferiors!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ezr 10:6. When he came. It should read, till he came thither, as appears from chap. Ezr 9:4, and at a late hour after the evening devotion.
Ezr 10:9. It was the ninth month, the depth of winter. The offenders sat in the streets, trembling because of sin, and shivering because of the rain. Learn then, ye magistrates, to suppress vice in time, and let not the force of wicked practices become too strong for reformation.
Ezr 10:15. Were employed about this matter. Dr. Lightfoot reads, opposed the matter. This reading quite relieves the text, for surely, not four, but forty or more were employed in this great work. These two refractory men stood up against Ezra, and were supported by the two levites. Times are awful indeed when the ministers of religion are the advocates of sin.
REFLECTIONS.
To purge and guard the purity of the church, is the most laudable work of pastors and elders. No man in the house of God, be his rank and fortune what they may, must set himself up above the laws of God. The venerable Ezra was greatly afflicted to find his country deeply immersed in the very crimes which had so often been the source of Israels ruin; and a considerable list of the principal persons in the nation were the chief offenders. But his tears were not shed in vain; his prayers were heard in heaven, and grace was given to soften and affect their hearts. Some of the offenders willingly came forward to comply with the law, not only to put away their wives, but so far as to alienate the issue of those impure marriages, that the children should not inherit the family lot.
Shechaniah, pure in his morals and noble in his zeal, came forward to support the pious governor in the work. This conduct appears to the more advantage when it is considered, that both his father and his son had offended: Ezr 10:18; Ezr 10:26. When acting for God we must not be biassed by interest, nor be afraid of man, nor relaxed by the obligations of affinity. When the severer discipline of the church is exercised with wisdom and purity, the wicked will be constrained to revere it as the agency of heaven.
The offenders, not willing to reform, were compelled to do it under the penalty of excommunication, and the loss of their estates. This measure, considering the nature of the Hebrew theocracy, was perfectly right. The whole land was the gift of God to Abraham and his seed; and the spurious children of women descended from the seven nations, had no right to enjoy it; nor could they retain in church fellowship the men who had openly trampled on the divine law. Deu 7:3. This was purging the church and nation from being partakers of other mens sin. Every obstinate man must in that case bear his own iniquity; and the nation would still retain the favour of God.
The measure was not only begun by fasting and prayer, and firmly resolved in counsel, but officers were appointed, who in conjunction with the elders of every city were to carry it into immediate effect. Here we have to regret, that christian nations are now far below the morals of the Jews. How many daring and wicked men does our nation afford, who despise marriage, and yet retain the privilege of the christian name. How many characters of this kind, insult both decency and law; and neither magistrate nor minister makes them ashamed.
We regret, at the close of this chapter, to find among the offenders the sons of Jeshua, the late highpriest, and four of his kindred. This is awful in the extreme. When ministers of religion are captivated by lawless passions, their finest discourses are to the people but as a putrid carcase. They infect the whole circle of society, and involve their superiors in guilt for the neglect of proper discipline. Let us ever pray that the church and nation may be adorned with men of Ezras piety and zeal. Under their administration of justice and discipline, the sources of morality are purified, religion prospers, and the smiles of heaven crown the age with every blessing.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Ezr 10:1-5. The People Swear to Put away their Foreign Wives.The narrative now proceeds in the third person.
Ezr 10:2. Shecaniah: a common name; not necessarily identical with the person of this name referred to in Ezr 10:26.yet now: i.e. nevertheless; the evil could be done away by making a covenant with God (see Ezr 10:3).
Ezr 10:3. to put away all the wives . . . them: it does not seem to have struck Ezra that a better and more humane way would have been to receive the wives and children into the pale of Judaism.
Fuente: Peake’s Commentary on the Bible
ACTION FOLLOWING PRAYER
(vv. 1-17)
Ezra expected an answer to his prayer, and God provided the answer immediately in moving a very huge number of men, women and children to gather together before Him, weeping bitterly, for they realized that this was not a matter merely to pray about, but to be faced and settled before God.
One man, Shechaniah, became a spokesman for all, confessing their guilt in having trespassed against God in taking pagan wives.”Yet now,” he said, “there is hope in Israel in spite of this” (v. 2).He asked that a covenant be made with God to put away these foreign wives and children born to them, and to let it be done according to the law (v. 3). He therefore encouraged Ezra to rise and act on this advice, since Ezra was in a place of authority, assuring him that he (Shechaniah) and others would back him up.Ezra then rose and required an oath to be sworn that Israel would clear themselves of their evil compromise by putting away their foreign wives and their children (v. 5).
Such an action certainly shows the seriousness of the evil of sinful associations.We must not diminish the seriousness of this, though in our day, under grace, we cannot require the putting away of wives, though they are not saved.The nations Israel was involving themselves with were actually demon worshipers, so that God had absolutely forbidden any marriages with them. Believers today are not under such a law, though they are told, “Do not be unequally yoked together with unbelievers” (2Co 6:14).If they disobey this scripture, they are not told to put away the unbeliever, but rather, “a wife is not to depart from her husband” (1Co 7:10), though “if the unbeliever departs, let him depart” (1Co 7:15). Once the marriage is consummated, the believer is not free before God to leave it except in the case of the partner being unfaithful (Mat 19:9).Today, a believer who marries an unbeliever must learn by experience the painful results of this disobedience, rather than being relieved of suchresults.
However, Ezra, still under deep exercise of soul, went apart from the people, into the chamber of Jehohanan, the son of Eliashib the high priest, where he fasted and mourned because of the guilt of the remnant of the captivity (v.6). How good it is too if we seek solitary, protracted exercise of heart before God in connection with any occasion of serious trouble amongst the saints of God.Daniel, when deeply concerned about the low condition of his people Israel, “was mourning three full weeks”(Dan 10:2).
Then a proclamation was issued and sent to all the descendants of the captivity that they must gather at Jerusalem, this order being accompanied by the warning that one who refused to come would have all his property confiscated and he himself separated from the assembly of the returned remnant (vv. 7-8). Why should this be in the case of those who were not guilty of mixing with the nations?Because all were affected by the evil of even a few, though in this case it was more than a few.But all the people were intended to feel the guilt that Israel had incurred by the evil allowed in their midst, so that it would not be so likely to quickly rise again.We surely must always feel the shame of wrongs committed in our own company, and take sides with God in a proper judgment of them.
Within three days after the proclamation was made, this gathering took place, and even though the people had to sit outside in a heavy rain, there was no delay in facing the matter.The time would correspond to our December or January, so that the weather only increased their trembling over the matter that troubled them.
Ezra then spoke briefly and to the point, “You have transgressed and have taken pagan wives, adding to the guilt of Israel.Now therefore make confession to the Lord God of your fathers, and do His will; separate yourselves from the peoples of the land, and from the pagan wives”(vv. 10-11). Perhaps it was Ezra’s prayer and self-judgment that kept the people from resisting this order, for generally those who have sunk into evil are stubborn enough to resist any reproof.But God was working, as He always does in response to faith and self-judgment.
All the people answered decisively, “Yes!As you have said, so we must do” (v. 12).How thankful Ezra must have been to hear these words!However, as they say, this work would take time, both because of the weather and because there were many involved in this transgression.They suggest that appointments might be made at stated times for the judging of every case, with judges and elders present, and this suggestion was accepted in spite of some apparently disagreeing (v. 15).
The most responsible for this guilt are mentioned first, priests, the sons of Jeshua (v. 18), and then other priests (vv. 20-22).Jeshua had been identified with Zerubbabel in building the house of God (Hag 2:2-4), and for his sons to fall into the snare of the enemy was deeply serious, for this provided a bad example for others.When they gave their promise to put away their strange wives, they presented a ram as a trespass offering.Whenever we have been guilty of any sin, we must be reminded that Christ is “the propitiation for our sins” (1Jn 2:1-2).If we think seriously of the agony He suffered on account of our sins, are we likely to carelessly slip back into sin again?Thus, self-judgment should be real, and full.
Levites are spoken of in verse 23, and singers in verse 24, then others of the people in verses 25-43. Thus we are reminded that, however greatly we may be blessed, none of God’s people are automatically exempt from being tested by the seductions of the enemy.
Thus, every one of these unequal yokes had to be broken, regardless of what either party felt about it.This was under law.Under grace today, if one should find himself in an unequal yoke, the general principle is that he should leave it if he can do so without injustice toward the other party. Supposing it is a business yoke, if a believer has committed himself to a contract, he may find the only right way to break the contract is to buy himself out of it, which he should do if possible.It is not so easy as this in marriage, for scripture tells the believer, “a wife is not to depart from her husband” (1Co 7:10). For under grace, “the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband?Or how to you know, O husband, whether you will save your wife?” (1Co 7:16). How thankful we ought to be that we are living under grace rather than under law!
Is it not striking that the only work recorded on Ezra’s part in returning to the land is that of dealing with the unfaithfulness of the people?This should deeply impress us with the fact of God’s abhorrence of bad associations on the part of His beloved people.But the faithfulness of Ezra is beautifully commendable.
Following this, it seems that Ezra faded into the background, at least not having an outstanding place in the history of the returned remnant of Israel, though, being a scribe, he is seen in Neh 8:1-6 reading to the Jews from the Book of the Law of Moses. Though the Lord had pressed him into a most forward position for the purpose of purifying Judah from the corruption into which they had fallen, there was no ambition on Ezra’s part to take a prominent place in the government of the nation.This is a lovely contrast to the attitude of the disciples of the the Lord Jesus when they disputed among themselves as to who should be greatest (Luk 22:24).We have much to learn from the character of this devoted servant of the Lord.Indeed, the Lord’s disciples had far more reason to be humble and self-effacing than Ezra had, for they had companied with the Lord Jesus Himself and had seen this marvelous lowly character manifested in all His ways.Ezra had not had this wonderful advantage, but he had learned well in the presence of God.
There can be no doubt that the most significant reason for the writing of this book of Ezra is to deeply impress on believers the seriousness of the question of our associations. This is particularly necessary ministry for our present day, at the end of the dispensation of grace, when the enemy of oursouls is trying every artifice to involve believers in the schemes of unbelievers and to mix believers and unbelievers so that no clear difference can be seen between them.May we take these things deeply to heart, that we may rightly honor our blessed Lord.
Fuente: Grant’s Commentary on the Bible
10:1 Now when Ezra had prayed, and when he had {a} confessed, weeping and casting himself down before the house of God, there assembled unto him out of Israel a very great congregation of men and women and children: for the people wept very sore.
(a) He confessed his sins, and the sins of the people.
Fuente: Geneva Bible Notes
The proposal of Shecaniah 10:1-4
The writer did not list Shecaniah among those who had married foreign wives (cf. Ezr 10:18-44). He appears to have been another faithful Jew like Ezra. The present situation distressed him. He too, though faithful, identified with the unfaithful.
Shecaniah proposed divorce, not separation. The Hebrew word translated "put away" (Ezr 10:3) is the same as the one translated "leaves" in Deu 24:2 where divorce is in view. "According to the law" (Ezr 10:3) probably refers to the law specifying the procedure for divorce in Deuteronomy 24 (i.e., with a certificate of divorce). In Deu 24:1 God permitted divorce for "some indecency" in the wife. Perhaps Ezra viewed these pagan women’s beliefs and practices as indecent. [Note: Howard, p. 296; Walter C. Kaiser Jr., Hard Sayings of the Old Testament, p. 142.] In the ancient Near East, mothers received custody of their children when there was a divorce (cf. Gen 21:14). However, in Greece they went with their fathers. [Note: Yamauchi, "Ezra-Nehemiah," p. 669.]
"Foreign women were married contrary to the law of God. The marriages were illegal from the outset. The sending away of the women is to guard the exiles against the continuation of an illegal act. With their foreign wives they lived in sin. It is thus clear from Ezr 10:4 that there is a strong legal background against which Shecaniah has formulated his proposal. The dividing line between the permissible and impermissible is strongly emphasized. Even the children born from the illegal marriages must be sent away. This proposal is harsh in the light of modern Christian conceptions. Why should innocent children be punished? We must remember that the religious influence of the mothers on their children was regarded as the stumbling block. To keep the religion of the Lord pure was the one and only aim of Ezra and the returned exiles. As a small minority group, the repatriates lived in the Holy Land among a large population of influential people who were followers of various polytheistic religions. Against such larger numbers they had to defend themselves and their religious identity. Thus the drastic measures are understandable." [Note: Fensham, The Books . . ., p. 135. Cf. Merrill, in The Old . . ., pp. 352-53.]
Even today, some Jewish leaders view intermarriage with non-Jews as the major threat to the continuation of Judaism.
"Therefore, the greatest danger to Jewish survival outside Israel today is not anti-Semitism but assimilation, epitomized by the threat of intermarriage . . . [and it] is a direct threat to Judaism, for without Jews Judaism cannot exist." [Note: Dow Marmur, Intermarriage, p. 2.]
". . . the situation described in Ezra 9, 10 was a classic example of one in which the lesser of two evils had to be chosen." [Note: Kidner, p. 71. See also A. Philip Brown II, "The Problem of Mixed Marriages in Ezra 9-10," Bibliotheca Sacra 162:648 (October-December 2005):437-58.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE HOME SACRIFICED TO THE CHURCH
Ezr 10:1-44
EZRAS narrative, written in the first person, ceases with his prayer, the conclusion of which brings us to the end of the ninth chapter of our Book of Ezra; at the tenth chapter the chronicler resumes his story, describing, however, the events which immediately follow. His writing is here as graphic as Ezras, and if it is not taken from notes left by the scribe, at all events it would seem to be drawn from the report of another eye-witness, for it describes most remarkable scenes with a vividness that brings them before the minds eye, so that the reader cannot study them even at this late day without a pang of sympathy.
Ezras prayer and confession, his grievous weeping and prostrate humiliation before God, deeply affected the spectators, and as the news spread through the city, a very great congregation of men, women, and children assembled together to gaze at the strange spectacle. They could not gaze unmoved. Deep emotion is contagious. The man who is himself profoundly convinced and intensely concerned with his religious ideas will certainly win disciples. Where the soundest arguments have failed to persuade, a single note of sincere faith often strikes home. It is the passion of the orator that rouses the multitude, and even where there is no oratory the passion of true feeling pleads with irresistible eloquence. Ezra had not to speak a word to the people. What he was, what he felt, his agony of shame, his agony of prayer-all this melted them to tears, and a cry of lamentation went up from the gathered multitudes in the temple courts. Their grief was more than a sentimental reflection of the scribes distress, for the Jews could see plainly that it was for them and for their miserable condition that this ambassador from the Persian court was mourning so piteously. His sorrow was wholly vicarious. By no calamity or offence of his own, but simply by what he regarded as their wretched fall, Ezra was now plunged into heart-broken agony. Such a result of their conduct could not but excite the keenest self-reproaches in the breasts of all who in any degree shared his view of the situation. Then the only path of amendment visible before them was one that involved the violent rupture of home ties, the cruel severance of husband and wife, of parent and child, the complete sacrifice of human love on what appeared to be the altar of duty to God. It was indeed a bitter hour for the Jews who felt themselves to be offenders, and for their innocent wives and children who would be involved in any attempted reformation.
The confusion was arrested by the voice of one man, a layman named Shecaniah the son of Jehiel, who came to the assistance of Ezra as a volunteer spokesman of the people. This man entirely surrendered to Ezras view, making a frank and unreserved confession of his own and the peoples sin. So far then Ezra has won his point. He has begun to gain assent from among the offenders. Shecaniah adds to his confession a sentence of some ambiguity, saying, “Yet now there is hope for Israel concerning this thing.” {Ezr 10:2} This might be thought to mean that God was merciful, and that there was hope in the penitent attitude of the congregation that He would take pity on the people and not deal hardly with them. But the similarity of the phraseology to the words of the last verse of the previous chapter, where the expression “because of this” {Ezr 9:15} plainly points to the offence as the one thing in view, shows that the allusion here is to that offence, and not to the more recent signs of penitence. Shecaniah means, then, that there is hope concerning this matter of the foreign marriages-viz., that they may be rooted out of Israel. The hope is for a reformation, not for any condoning of the offence. It means despair to the unhappy wives, the end of all home peace and joy in many a household-a lurid hope surely, and hardly worthy of the name except on the lips of a fanatic. Shecaniah now proceeds to make a definite proposal. He would have the people enter into a solemn covenant with God. They are not only to undergo a great domestic reformation, but they are to take a vow in the sight of God that they will carry it through. Shecaniah shows the unreflecting zeal of a raw convert, an officious person, a meddler, he is too bold and forward for one whose place is the penitents bench. The covenant is to pledge the people to divorce their foreign wives. Yet the unfeeling man will not soften his proposal by any euphemism, nor will he hide its more odious features. He deliberately adds that the children should be sent away with their mothers. The nests are to be cleared of the whole brood.
Ezra had not ventured to draw out such a direful programme. But Shecaniah says that this is “according to the counsel of my lord,” {Ezr 10:3} using terms of unwonted obsequiousness-unless, as seems less likely, the phrase is meant to apply to God, i.e., to be read, “According to the counsel of The Lord.” Shecaniah evidently gathered the unexpressed opinion of Ezra from the language of his prayer and from his general attitude. This was the only way out of the difficulty, the logical conclusion from what was now admitted. Ezra saw it clearly enough, but it wanted a man of coarser fibre to say it. Shecaniah goes further, and claims the concurrence of all who “tremble at the words of the God of Israel.” These people have been mentioned before as forming the nucleus of the congregation that gathered about Ezra. {Ezr 9:4} Then this outspoken man distinctly claims the authority of The Law for his proposition. Ezra had based his view of the heathen marriages on the general character of the teaching of the prophets; Shecaniah now appeals to The Law as the authority for his scheme of wholesale divorce. This is a huge assumption of what has never been demonstrated. But such people as Shecaniah do not wait for niceties of proof before making their sweeping proposals.
The bold adviser followed up his suggestion by rallying Ezra and calling upon him to “be of good courage,” seeing that he would have supporters in the great reformation. Falling in with the proposed scheme, Ezra there and then extracted an oath from the people-both clergy and laity-that they would execute it. This was a general resolution. Some time was required and many difficulties had to be faced before it could be carried into practice, and meanwhile Ezra withdrew into retirement, still fasting and mourning.
We must now allow for an interval of some months. The chronological arrangement seems to have been as follows. Ezra and his company left Babylon in the spring, as Zerubbabel had done before him-at the same season as that of the great exodus from Egypt under Moses. Each of these three great expeditions began with the opening of the natural year, in scenes of bright beauty and hopefulness. Occupying four months on his journey, Ezra reached Jerusalem in the heat of July. It could not have been very long after his arrival that the news of the foreign marriages was brought to him by the princes, because if he had spent any considerable time in Jerusalem first he must have found out the state of affairs for himself. But now we are transported to the month of December for the meeting of the people when the covenant of divorce is to be put in force. Possibly some of the powerful leaders had opposed the summoning of such a gathering, and their hindrance may have delayed it, or it may have taken Ezra and his counsellors some time to mature their plans. Long brooding over the question could not have lessened the scribes estimate of its gravity. But the suggestion of all kinds of difficulties and the clear perception of the terrible results which must flow from the contemplated reformation did not touch his opinion of what was right, or his decision, once reached, that there must be a clearing away of the foreign elements, root and branch, although they had entwined their tendrils about the deepest affections of the people. The seclusion and mourning of Ezra is recorded in Ezr 10:6. The next versa carries us on to the preparation for the dreadful assembly, which, as we must conclude, really took place some months later. The summons was backed up by threats of confiscation and excommunication. To this extent the great powers entrusted to Ezra by the king of Persia were employed. It looks as if the order was the issue of a conflict of counsels in which that of Ezra was victorious, for it was exceedingly peremptory in tone and it only gave three days notice. The people came, as they were bound to do, for the authority of the supreme government was behind the summons, but they resented the haste with which they had been called together, and they pleaded the inconvenience of the season for an open-air meeting. They met in the midst of the winter rains; cold and wet they crouched in the temple courts, the picture of wretchedness. In a hot, dry country so little provision is made for inclement weather, that when it comes the people suffer from it most acutely, so that it means much more distress to them than to the inhabitants of a chill and rainy climate. Still it may seem strange that, with so terrible a question as the complete break-up of their homes presented to them, the Jews should have taken much account of the mere weather, even at its worst. History, however, does not shape itself according to proportionate proprieties, but after the course of very human facts. We are often unduly influenced by present circumstances, so that what is small in itself, and in comparison with the supreme interests of life, may become for the moment of the most pressing importance, just because it is present and making itself felt as the nearest fact. Moreover, there is a sort of magnetic connection between the external character of things and the most intangible of internal experiences. The “November gloom” is more than a meteorological fact, it has its psychological aspect. After all, are we not citizens of the great physical universe? and is it not therefore reasonable that the various phases of nature should affect us in some degree, so that the common topic of conversation, “the weather,” may really be of more serious concern than we suspect? Be that as it may, it is clear that while these Jews, who usually enjoyed brilliant sunshine and the fair blue Syrian sky, were shivering in the chill December rains, wet and miserable, they were quite unable to discuss a great social question, or to brace themselves up for an act of supreme renunciation. It was a question of depression, and the people felt limp and heartless, as people often do feel at such a season. They pleaded for delay. Not only was the weather a great hindrance to calm deliberation, but, as they said, the proposed reformation was of a widespread character. It must be an affair of some time. Let it be regularly organised. Let it be conducted only before appointed courts in the several cities. This was reasonable enough, and accordingly it was decided to adopt the suggestion. It is easy to be a reformer in theory, but they who have faced a great abuse in practice know how difficult it is to uproot it. This is especially true of all attempts to affect the social order. Wild ideas are floated without an effort. But the execution of these ideas means far more toil and battle, and involves a much greater tumult in the world, than the airy dreamers who start them so confidently, and who are so surprised at the slowness of dull people to accept them, ever imagine.
Not only was there a successful plea for delay. There was also direct opposition to Ezras stern proposal-although this did not prove to be successful. The indication of opposition is obscured by the imperfect rendering of the Authorised Version. Turning to the more correct translation in the Revised Version we read, “Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this matter, and Meshullam and Shabbethai the Levite helped them.” {Ezr 10:15} Here was a little knot of champions of the poor threatened wives, defenders of the peaceful homes so soon to be smitten by the ruthless axe of the reformer, men who believed in the sanctity of domestic life as not less real than the sanctity of ecclesiastical arrangements, men perhaps to whom love was as Divine as law, nay, was law, wherever it was pure and true.
This opposition was borne down; the courts sat; the divorces were granted; wives were torn from their husbands and sent back to their indignant parents; and children were orphaned. Priests, Levites, and other temple officers did not escape the domestic reformation; the common people were not beneath its searching scrutiny; everywhere the pruning knife lopped off the alien branches from the vine of Israel. After giving a list of families involved, the chronicler concludes with the bare remark that men put away wives with children as well as those who had no children. {Ezr 10:44} It is baldly stated. What did it mean? The agony of separation, the lifelong division of the family, the wife worse than widowed, the children driven from the shelter of the home, the husband sitting desolate in his silent house-over all this the chronicler draws a veil, but our imaginations can picture such scenes as might furnish materials for the most pathetic tragedies.
In order to mitigate the misery of this social revolution, attention has been called to the freedom of divorce which was allowed among the Jews and to the inferior status assigned to women in the East. The wife, it is said, was always prepared to receive a bill of divorce whenever her husband found occasion to dismiss her; she would have a right to claim back her dowry; and she would return to her fathers house without the slightest slur upon her character. All this may be true enough, and yet human nature is the same all the world over, and where there is the strong mutual affection of true wedded love, whether in the England of our Christian era or in the Palestine of the olden times, to sever the tie of union must mean the agony of torn hearts, the despair of blighted lives. And was this necessary? Even if it was not according to the ordinance of their religion for Jews to contract marriages with foreigners, having contracted such marriages and having seen children grow up about them, was it not a worse evil for them to break the bonds by violence and scatter the families? Is not the marriage law itself holy? Nay, has it not a prior right over against Levitical institutions or prophetic ordinances, seeing that it may be traced back to the sweet sanctities of Eden? What if the stern reformer had fallen into a dreadful blunder? Might it not be that this new Hildebrand and his fanatical followers were even guilty of a huge crime in their quixotic attempt to purge the Church by wrecking the home?
Assuredly from our point of view, and with our Christian light, no such conduct as theirs could be condoned. It was utterly undiscriminating, riding roughshod over the tenderest claims. Gentile wives such as Ruth the Moabitess might have adopted the faith of their husbands-doubtless in many cases they had done so-yet the sweeping, pitiless mandate of separation applied to them as surely as if they had been heathen sorceresses. On the other hand, we must use some historical imagination in estimating these sorrowful scenes. The great idea of Ezra was to preserve a separate people. He held that this was essential to the maintenance of pure religion and morals in the midst of the pagan abominations which surrounded the little colony. Church separation seemed to be bound up with race separation. This Ezra believed to be after the mind of the prophets, and therefore a truth of Divine inspiration. Under all the circumstances it is not easy to say that his main contention was wrong, that Israel could have been preserved as a Church if it had ceased to keep itself separate as a race, or that without Church exclusiveness religious purity could have been maintained.
We are not called upon to face any such terrible problem, although St. Pauls warning against Christians becoming “unequally yoked with unbelievers” {2Co 6:14} reminds us that the worst ill assortment in marriage should not be thought of as only concerned with diversity of rank, wealth, or culture; that they are most ill-matched who have not common interests in the deepest concerns of the soul. Then, too, it needs to be remembered in these days, when ease and comfort are unduly prized, that there are occasions on which even the peace and love of the home must be sacrificed to the supreme claims of God. Our Lord ominously warned His disciples that He would send a sword to sever the closest domestic ties-“to set a man at variance against his father, and the daughter against her mother,” etc., {Mat 10:35} and He added, “He that loveth father or mother more than Me is not worthy of Me.” {Mat 10:37} In times of early Christian persecution it was necessary to choose between the cross of Christ and the nearest domestic claims, and then faithful martyrs accepted the cross even at the cost of the dear love of home and all its priceless jewels, as, for instance, in the familiar story of Perpetua and Felicitas. The same choice had to be made again under Catholic persecution among the Huguenots, as we are reminded by Millais well-known picture, and even in a quasi-protestant persecution in the case of Sir Thomas More. It faces the convert from Hindooism in India today. Therefore whatever opinion we may form of the particular action of Ezra, we should do well to ponder gravely over the grand principle on which it was based. God must have the first place in the hearts and lives of His people, even though in some cases this may involve the shipwreck of the dearest earthly affections.