Ezra 10:1

The people are greatly afflicted by Ezra's prayer, Ezr 10:1. 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, Ezr 10:2-4. Ezra is encouraged; and make a proclamation to collect the people, to find who had transgressed, Ezr 10:5-8. They come together on the twentieth day of the ninth month, Ezr 10:9. Ezra exhorts them to put away their strange wives, Ezr 10:10. The people agree to it, and require time, Ezr 10:11-14. This being granted, the business is completed by the first of the first month, Ezr 10:15-17. Some of the priests had taken strange wives; their names, and the names of all who were in the same trespass, vv. 18-44. 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. Verse 2 Shechaniah the son of Jehiel - He speaks here in the name of the people, not acknowledging himself culpable, for he is not in the following list. It is in the same form of speech with that in James, Jam 3:9. With the tongue curse we men. He seems to have been a chief man among the people; and Ezra, at present, stood in need of his influence and support. Yet now there is hope in Israel - מקוה mikveh, expectation, of pardon; for the people were convinced of the evil, and were deeply penitent: hence it is said, Ezr 10:1, that they wept sore. Verse 3 Let us make a covenant - נכרת ברית nichrath berith, let us cut or divide the covenant sacrifice. See the notes on Gen 15:10. Verse 4 Arise; for this matter belongeth unto thee - By the decree of Artaxerxes, he was authorized to do everything that the law of God required: see Ezr 7:23-28. And all officers were commanded to be aiding and assisting; hence Shechaniah says, We are with you. Verse 5 And they sware - The thing was evidently contrary to the law of God; and now he bound them by an oath to rectify the abuse. Verse 6 Johanan the son of Eliashib - Eliashib was high priest, and was succeeded in that office by his son Joiada, Neh 12:10. Probably Johanan here is the same as Jonathan in Nehemiah, who was the son of Joiada, and grandson of Eliashib. Some suppose that Johanan and Joiada were two names for the same person. Verse 8 All his substance should be forfeited - To the use of the temple. So the Septuagint understood the place: Αναθεματισθησεται πασα ἡ ὑπαρξις αυτου, "All his substance shall be devoted to a holy use." Himself separated - Excommunicated from the Church of God, and exiled from Israel. Verse 9 Ninth month - Answering to a part of our December. Trembling because of - the great rain - Απο του χειμωνος, Because of the winter, Septuagint; it was now December, the coldest and most rainy part of the year in Palestine. Verse 11 Make confession - Acknowledge your sins before God, with deep compunction of heart, and the fullest resolution to forsake them. Verse 12 As thou hast said, so must we do - They all resolved to do what Ezra then commanded, they did put away their wives, even those by whom they had children; Ezr 10:44: this was a great hardship on the women and children. Though by the Jewish laws such marriages were null and void, yet as the women they had taken did not know these laws, their case was deplorable. However, we may take it for granted that each of them received a portion according to the circumstances of their husbands, and that they and their children were not turned away desolate, but had such a provision as their necessities required. Humanity must have dictated this, and no law of God is contrary to humanity. After all, there is some room to doubt whether they did put them finally away, for several years after Nehemiah found Jews that had married wives of Ashdod, Ammon, and Moab; Neh 13:23. And if these were not the same women, we find that the same offense was continued. Verse 17 The first day of the first month - So they were three whole months in examining into this affair, and making those separations which the law required. Verse 19 They gave their hands - They bound themselves in the most solemn manner to do as the rest of the delinquents had done; and they made all acknowledgment of their iniquity to God by offering each a ram for a trespass-offering. Verse 25 Moreover of Israel - That is, as Calmet observes, simple Israelites, to distinguish them from the priests, Levites, and singers, mentioned in Ezr 10:18, Ezr 10:23, Ezr 10:24. Verse 44 Some of them had wives by whom they had children - This observation was probably intended to show that only a few of them had children; but it shows also how rigorously the law was put in execution. According to a passage in Justin Martyr's dialogue with Trypho, a Jew, Ezra offered a paschal lamb on this occasion, and addressed the people thus: "And Ezra said to the people, This passover is our Savior and our Refuge; and if ye will be persuaded of it, and let it enter into your hearts, that we are to humble ourselves to him in a sign, and afterwards shall believe in him, this place shall not be destroyed for ever, saith the Lord of Hosts: but if ye will not believe in him, nor hearken to his preaching, ye shall be a laughing-stock to the Gentiles." - Dial. cum Tryphone, sec. 72. This passage, Justin says, the Jews, through their enmity to Christ, blotted out of the book of Ezra. He charges them with cancelling several other places through the same spirit of enmity and opposition. In the Hebrew text this and the following book make but one, though sometimes Nehemiah is distinguished as the second book of Esdras. In the Masoretic enumeration of sections, etc., both books are conjoined. This may be seen at the end of Nehemiah. I can add nothing of importance to the character of Ezra, which has already been given so much in detail in the introduction to this book. Corrected, March, 1828. - A. Clarke.

There assembled - The account of his grief, and publick expressions thereof in the court before the temple, being in an instant dispersed over all the city, brought a great company together. See what an happy influence the example of great ones may have upon their inferiors!

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, ch. viii. 3 , 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, 1 Cor. vii. 12, 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, Josh. vii. 10, 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.