Ezra 10:11

KJV

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.

KJV (with Strong's)

Now therefore make {H5414} confession {H8426} unto the LORD {H3068} God {H430} of your fathers {H1}, and do {H6213} his pleasure {H7522}: and separate {H914} yourselves from the people {H5971} of the land {H776}, and from the strange {H5237} wives {H802}.

Complete Jewish Bible

Now, therefore, make confession to ADONAI, the God of your ancestors; and do what will please him by separating yourselves from the peoples of the land and from the foreign women."

Berean Standard Bible

Now, therefore, make a confession to the LORD, the God of your fathers, and do His will. Separate yourselves from the people of the land and from your foreign wives.”

American Standard Version

Now therefore make confession unto Jehovah, the God of your fathers, and do his pleasure; and separate yourselves from the peoples of the land, and from the foreign women.

Commentary

### SUMMARY
Ezra 10:11 records the assembly's solemn commitment to God following Ezra's profound distress over widespread intermarriage with foreign women. This pivotal verse encapsulates a collective call for radical repentance and obedience, urging the returned exiles to confess their sin, align themselves with God's will, and physically separate from the pagan influences and "strange wives" that threatened their spiritual purity and covenant identity in the post-exilic community.

### CONTEXT
* **Literary Context:** This verse is a direct response to the deep spiritual crisis detailed in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer of Confession"). Ezra, a skilled scribe and priest, had arrived in Jerusalem to find the community, including priests and Levites, had intermarried with the surrounding peoples, violating God's law. His overwhelming grief led to a public prayer of confession and lament (as seen in [Ezra 9:6-15](/ezra/9-6 "Ezra's Prayer of Confession")). This public display of anguish moved the people, particularly Shecaniah, who proposed a covenant to put away the foreign wives ([Ezra 10:2-4](/ezra/10-2 "Ezra 10:2-4 - Shecaniah's Proposal")). Ezra 10:11 then articulates the specific demands of this covenant, forming the core of the people's resolution to rectify their sin and restore their relationship with God. It sets the stage for the subsequent actions taken to implement this difficult but necessary separation.

* **Historical & Cultural Context:** The setting is post-exilic Judah, after the first wave of exiles had returned from Babylonian captivity. The community was fragile, attempting to rebuild Jerusalem and re-establish their identity as God's chosen people. Intermarriage with the "peoples of the land"—Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites (as listed in [Ezra 9:1](/ezra/9-1 "Ezra 9:1 - The Sin of Intermarriage"))—was a recurring problem throughout Israel's history, explicitly forbidden in the Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")). The primary concern was not racial purity but spiritual integrity. These foreign alliances typically led to the adoption of pagan religious practices, syncretism, and idolatry, which had historically been the downfall of Israel and the reason for their exile. Ezra's generation, having just returned from exile, understood the devastating consequences of spiritual compromise and thus sought to prevent a repeat of past failures.

* **Key Themes:** The verse powerfully encapsulates several critical themes. First, **corporate sin and repentance** are central, as the entire community acknowledges their collective transgression and commits to turning away from it. This highlights the communal responsibility for upholding God's covenant. Second, **covenant fidelity and obedience** are paramount; the call to "do his pleasure" underscores the necessity of aligning one's life with God's revealed will, particularly the Mosaic Law which defined Israel's relationship with Yahweh. Third, **holiness and spiritual purity** are the underlying motivations for the command to "separate yourselves." God had called Israel to be a holy nation, distinct from the surrounding peoples, to bear witness to His unique sovereignty ([Exodus 19:6](/exodus/19-6 "Exodus 19:6 - Israel as a Holy Nation")). The intermarriages directly jeopardized this distinctiveness and threatened to reintroduce the idolatry that had led to their captivity. Thus, the verse emphasizes the arduous but essential process of spiritual restoration through radical obedience.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Confession (Hebrew, _yadah_):** While often translated simply as "confess," the Hebrew root יָדָה (_yadah_) carries a broader semantic range, encompassing praise, thanksgiving, and acknowledgment. In the context of sin, it implies a deep, heartfelt acknowledgment of wrongdoing, a public declaration of guilt that goes beyond mere admission. It suggests a turning toward God in humility and a readiness to accept His judgment and mercy, often accompanied by a commitment to change.
* **Do his pleasure (Hebrew, _asu retzono_):** The phrase עֲשׂוּ רְצוֹנוֹ (_asu retzono_) literally means "do His will" or "do His desire." This is not a passive acceptance but an active, volitional commitment to obey God's commands and align one's life with His purposes. It signifies a proactive choice to live in accordance with God's revealed Law, demonstrating a sincere desire to please Him rather than oneself or others.
* **Strange wives (Hebrew, _nashim nokhriyot_):** The term נָשִׁים נָכְרִיּוֹת (_nashim nokhriyot_) refers to "foreign women" or "alien women." The emphasis is not on their ethnicity per se, but on their non-Israelite religious and cultural backgrounds. These women typically worshiped foreign gods and brought their pagan practices into the Israelite households, posing a direct threat to the monotheistic worship of Yahweh and the spiritual integrity of the covenant community. The term underscores the spiritual danger inherent in these unions.

#### Verse Breakdown
* **"Now therefore make confession unto the LORD God of your fathers":** This opening clause establishes the foundation for all subsequent action: a corporate act of repentance. The phrase "God of your fathers" is a covenantal reference, reminding the people of God's historical faithfulness to Abraham, Isaac, and Jacob, and implicitly, their own covenant obligations. It's a call to acknowledge their breach of this sacred covenant before the very God who established it.
* **"and do his pleasure":** Following confession, this clause demands active obedience. It is insufficient merely to acknowledge sin; genuine repentance requires a turning from disobedience to a deliberate alignment with God's will. This phrase serves as a comprehensive command to live according to the Law of Moses, which outlined God's desires for His people.
* **"and separate yourselves from the people of the land":** This is a broader command for disassociation. "The people of the land" refers to the non-Israelite inhabitants of Canaan, whose pagan practices and idolatry posed a constant spiritual threat. This separation was crucial for maintaining Israel's distinct identity and preventing the syncretism that had plagued them in the past.
* **"and from the strange wives":** This final clause specifies the most immediate and pressing manifestation of the sin that required rectification. The "strange wives" were the primary conduits through which foreign religious practices entered Israelite homes. Putting them away was a drastic but necessary measure to preserve the spiritual purity and covenant integrity of the returned community, demonstrating a radical commitment to God's commands above all else.

#### Literary Devices
The verse employs several impactful literary devices. The most prominent is the **Imperative Mood**, as indicated by the direct commands: "make confession," "do his pleasure," and "separate yourselves." This creates a sense of urgency and non-negotiable authority, reflecting the gravity of the situation and the divine mandate for action. There is also a strong sense of **Parallelism** in the final two clauses: "from the people of the land, and from the strange wives." This structure emphasizes the two intertwined aspects of separation—from the broader pagan culture and from the specific relationships that embodied its most insidious threat. The use of "the LORD God of your fathers" serves as a powerful **Rhetorical Appeal** to their shared heritage and covenant identity, reminding them of the historical relationship God had with their ancestors and the sacred obligations that entailed. This appeal underscores the theological depth of the commands, grounding them in the very fabric of Israel's identity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:11 provides a stark illustration of the biblical imperative for holiness and the consequences of spiritual compromise. The call for physical separation from foreign wives and the "people of the land" was a specific, drastic measure for a unique historical context, aimed at preserving the spiritual purity and distinct covenant identity of post-exilic Israel. Theologically, it underscores God's unwavering demand for exclusive devotion and His intolerance for idolatry and syncretism. This principle of separation, while not always manifesting in physical divorce for believers in the New Covenant, remains a foundational truth: God's people are called to be distinct, set apart for His purposes, and to guard against influences that would lead them away from Him. It highlights the corporate responsibility of the community to uphold God's standards and the serious nature of sin that threatens the very fabric of their relationship with God.

* [Deuteronomy 7:3-4](/deuteronomy/7-3 "Prohibition of Intermarriage")
* [2 Corinthians 6:14](/2_corinthians/6-14 "Do Not Be Unequally Yoked")
* [Leviticus 20:26](/leviticus/20-26 "Be Holy, For I Am Holy")

### REFLECTION AND APPLICATION
Ezra 10:11, though rooted in a specific historical context, offers timeless principles for personal and communal spiritual health. The initial call to "make confession unto the LORD God of your fathers" reminds us that genuine repentance begins with a humble, honest acknowledgment of our sin before God, recognizing His authority and our accountability to Him. This is not merely admitting fault but a profound turning of the heart. Subsequently, the command to "do his pleasure" challenges us to move beyond mere confession to active, intentional obedience to God's revealed will in Scripture. This requires seeking His wisdom, aligning our choices with His commands, and prioritizing His desires above our own comfort or societal pressures. Finally, the directive to "separate yourselves" from compromising influences, though not advocating for divorce in Christian marriage (as the New Testament provides different guidance for existing marriages with unbelievers), powerfully speaks to the ongoing need for spiritual purity. Believers are called to be "in the world but not of the world," discerning and disassociating from attitudes, relationships, and practices that would compromise our faith, dilute our devotion to Christ, or lead us into spiritual impurity. This often involves difficult, counter-cultural choices for the sake of our spiritual integrity and the witness of the church.

#### Questions for Reflection
* **How does our understanding of "confession" in Ezra 10:11 challenge us to go beyond a superficial admission of guilt to a deeper, heart-level turning towards God?**
* **In what specific areas of our lives might we be called to "do God's pleasure" even when it requires significant personal sacrifice or goes against popular opinion?**
* **What "strange influences" or "unequally yoked" relationships (spiritual, emotional, or vocational) might be subtly compromising our devotion to Christ today, and how can we address them?**
* **How can we practically balance the New Testament call to be "in the world" (e.g., [John 17:15-16](/john/17-15 "John 17:15-16 - Jesus Prays for Believers in the World")) with the underlying principle of spiritual separation and purity found in Ezra 10:11?**

### FAQ
**Why was intermarriage such a serious sin in Ezra's time?**

Answer: The sin of intermarriage was not primarily about racial purity, but about spiritual purity and the threat of idolatry. God had explicitly forbidden these unions in the Mosaic Law (e.g., [Deuteronomy 7:3-4](/deuteronomy/7-3 "Deuteronomy 7:3-4 - Prohibition of Intermarriage")) because foreign spouses typically brought their pagan gods and customs into the Israelite households. This inevitably led to syncretism and the worship of false gods, which had historically been the primary cause of Israel's spiritual decline and ultimately their exile. For the returned exiles, maintaining their distinct identity as the people of Yahweh was paramount to preventing a repeat of past failures and ensuring the preservation of the covenant line through which the Messiah would come.

**Does this passage mean that Christians today should divorce non-believing spouses?**

Answer: No, this passage does not advocate for Christians to divorce non-believing spouses in the New Covenant context. The situation in Ezra was unique: it involved new marriages entered into in direct disobedience to God's explicit pre-existing commands for the covenant community of Israel. Furthermore, the very existence and spiritual purity of the nascent post-exilic community were at stake. The New Testament offers different guidance for believers who are already married to unbelievers, encouraging them to remain in the marriage if the unbelieving spouse is willing (see [1 Corinthians 7:12-16](/1_corinthians/7-12 "1 Corinthians 7:12-16 - Marriages to Unbelievers")). While the principle of avoiding spiritual compromise remains vital for Christians (e.g., [2 Corinthians 6:14](/2_corinthians/6-14 "2 Corinthians 6:14 - Do Not Be Unequally Yoked")), the specific command in Ezra 10:11 must be understood within its unique historical and redemptive-historical context.

**What does "people of the land" refer to in this context?**

Answer: "The people of the land" refers to the non-Israelite inhabitants of Canaan and the surrounding regions who lived alongside the returned exiles. These were often syncretistic or pagan peoples whose religious and cultural practices were contrary to the Law of Moses and the exclusive worship of Yahweh. The command to "separate yourselves from the people of the land" was a broader call to disassociate from their corrupting influences, preventing the assimilation of their idolatry and ungodly customs that threatened to dilute Israel's distinctiveness as God's holy nation.

### CHRIST-CENTERED FULFILLMENT
Ezra's desperate call for purity and separation in Ezra 10:11 finds its ultimate fulfillment and deeper meaning in Jesus Christ. The Old Testament's emphasis on physical separation and adherence to the Law to maintain holiness foreshadows the spiritual purity that Christ accomplishes for His people. While the Israelites sought to cleanse themselves through radical obedience and external separation, Jesus purifies His Church not by physical divorce or external rituals, but by His atoning sacrifice and the indwelling Spirit. He is the true Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), cleansing us from within. Through His blood, our consciences are purified from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Purifies Conscience")). The New Covenant call to holiness is no longer primarily about ethnic or physical separation, but about being a new creation in Christ ([2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")), set apart *to* God by His grace and indwelt by His Spirit. Christ Himself is the ultimate "separation" from sin and the world, establishing a people who are holy and blameless before Him ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ Cleanses the Church")), a "holy nation" and "peculiar people" not by lineage, but by faith in Him ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Holy Nation in Christ")). Thus, the spiritual purity Ezra longed for is fully realized in the Church, the bride of Christ, made holy by His perfect work.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 1:16

¶ Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Isaiah 1:18

Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Joshua 7:19

And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide [it] not from me.

Romans 12:2

And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what [is] that good, and acceptable, and perfect, will of God.

Ezra 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 that tremble at the commandment of our God; and let it be done according to the law.

Deuteronomy 7:3

Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son.

Deuteronomy 7:4

For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.