Ezra 10:13

KJV

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.

KJV (with Strong's)

But {H61} the people {H5971} are many {H7227}, and it is a time {H6256} of much rain {H1653}, and we are not able {H3581} to stand {H5975} without {H2351}, neither is this a work {H4399} of one {H259} day {H3117} or two {H8147}: for we are many {H7235} that have transgressed {H6586} in this thing {H1697}.

Complete Jewish Bible

But there are many people, and it's the rainy season - we can't stay out here in the open. Also, it isn't the work of a day or two; for there are many of us who have committed this crime.

Berean Standard Bible

But there are many people here, and it is the rainy season. We are not able to stay out in the open. Nor is this the work of one or two days, for we have transgressed greatly in this matter.

American Standard Version

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 have greatly transgressed in this matter.

Commentary

### SUMMARY
Ezra 10:13 captures the assembly's pragmatic response to the widespread sin of intermarriage among the post-exilic community. Following a corporate confession and commitment to reform, the people acknowledge the immense scale of the transgression and the practical difficulties, such as the large number of individuals involved and the severe rainy season, which would hinder immediate resolution. This verse is not an attempt to evade responsibility but a collective statement of intent to undertake a thorough, systematic, and sustained process of purification, recognizing that such a profound spiritual and social overhaul could not be accomplished quickly or superficially.

### CONTEXT
* **Literary Context:** Ezra 10:13 is situated within the narrative of Israel's post-exilic return and spiritual reformation. Following their return from [Babylonian exile](/ezra/2 "Ezra 2 - The First Return from Exile"), Ezra, a scribe skilled in the Law of Moses, arrived in Jerusalem to find the community, including priests and Levites, deeply entangled in intermarriage with foreign peoples, a practice explicitly forbidden by God's covenant ([Deuteronomy 7:1-4](/deuteronomy/7-1 "Deuteronomy 7:1-4 - Warning Against Intermarriage")). Ezra's profound distress led to a public prayer of confession and lamentation in [Ezra 9](/ezra/9 "Ezra 9 - Ezra's Prayer of Confession"). This moved the people to repentance, and under the leadership of Shecaniah, they proposed making a covenant to put away their foreign wives and children ([Ezra 10:1-5](/ezra/10-1 "Ezra 10:1-5 - The Covenant to Separate")). Ezra then called for a general assembly of all the men of Judah and Benjamin. When they gathered in the open square, trembling due to the urgency of the matter and the heavy rain ([Ezra 10:9](/ezra/10-9 "Ezra 10:9 - Assembly in the Rain")), Ezra charged them to confess their sin and separate themselves. The people responded in [Ezra 10:12](/ezra/10-12 "Ezra 10:12 - People's Agreement to Reform") by agreeing to do as he said. Verse 13 then articulates their practical assessment of how this massive and sensitive task would be carried out, emphasizing the need for a structured, patient approach rather than a hasty one.
* **Historical & Cultural Context:** The historical setting is the early Persian period, specifically around 458 BC, during the second wave of returnees from Babylonian exile. The community was still fragile, attempting to re-establish its identity and rebuild the temple and walls of Jerusalem. The prohibition against intermarriage was not merely a social custom but a foundational aspect of Israel's covenant identity, designed to prevent spiritual apostasy and the worship of foreign gods ([Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warning Against Idolatry Through Intermarriage")). The concern was not racial purity but theological distinctiveness. The mention of "a time of much rain" points to the winter months (likely Kislev, corresponding to November/December, as indicated in [Ezra 10:9](/ezra/10-9 "Ezra 10:9 - The Assembly in Kislev")), when heavy downpours in Judea would make prolonged outdoor gatherings impossible and travel difficult. This detail underscores the practical challenges faced by a large assembly attempting to conduct sensitive legal and social proceedings in an era without modern infrastructure. The corporate nature of their sin and repentance reflects a deep understanding of communal accountability under the Mosaic covenant.
* **Key Themes:** Ezra 10:13 profoundly contributes to several key themes within the book of Ezra and the broader biblical narrative. Firstly, it highlights the theme of **Practical Obstacles to Obedience**. While the people express genuine repentance and a desire to obey God's command, they are also realistic about the logistical difficulties involved. The "many people" and "much rain" are not excuses but genuine impediments that necessitate a thoughtful, organized approach to reform. This demonstrates that true obedience often requires wisdom and perseverance in the face of real-world challenges, rather than naive idealism. Secondly, the verse underscores the theme of **Corporate Confession and Responsibility**. The phrase "we are many that have transgressed in this thing" is a powerful collective admission of guilt, signifying that the sin of intermarriage was not isolated but pervasive throughout the community. This corporate ownership of sin was crucial for the community's spiritual healing and for the legitimacy of the subsequent reforms. Lastly, it speaks to the theme of **Commitment to God's Law and Spiritual Purity**. Despite the immense difficulty and the time-consuming nature of the task ("not a work of one day or two"), the assembly's statement is a commitment to see the reform through. This resolve to uphold the covenant and maintain the distinct spiritual identity of Israel, even at great personal cost, is a central message of Ezra's ministry and a testament to the community's renewed dedication to God's ways, echoing the call for holiness found throughout the Pentateuch, such as in [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Many (Hebrew, _rav_):** This word, appearing twice in the verse ("the people are many" and "we are many that have transgressed"), emphasizes the sheer scale of the problem. It highlights that the intermarriage was not an isolated incident but a widespread, systemic issue affecting a significant portion of the community. This numerical reality underscores the logistical challenge of addressing so many individual cases and the profound spiritual compromise that had permeated the returned exiles.
* **Rain (Hebrew, _geshem_):** The specific mention of "a time of much rain" is not a trivial detail but a crucial practical impediment. In ancient Judea, the winter rainy season could be severe, making outdoor gatherings uncomfortable, if not impossible, and travel difficult. This natural element directly impacted their ability to conduct the necessary proceedings, demonstrating how external circumstances can influence the practical implementation of spiritual reforms. It underscores the realism of the people's assessment.
* **Transgressed (Hebrew, _pasha'_):** This verb carries significant theological weight. It means to rebel, revolt, or break faith, often implying a deliberate violation of a covenant or law. By confessing, "we are many that have transgressed in this thing," the people are not merely admitting a mistake or an oversight, but acknowledging a conscious act of rebellion against God's explicit command and the covenant relationship. This strong term emphasizes the gravity of their sin and the necessity of a thorough, penitent response.

#### Verse Breakdown
* **"But the people [are] many":** This clause immediately establishes the magnitude of the problem. The widespread nature of intermarriage meant that the task of separation would involve a vast number of individuals, making a quick or superficial resolution impossible. It highlights the collective nature of the sin and the challenge of addressing it on a communal scale.
* **"and [it is] a time of much rain":** This introduces a significant practical impediment. The ongoing heavy rains would make it impossible for the large assembly to continue meeting outdoors for extended periods to deliberate and process the cases. This environmental factor directly necessitated a more organized, indoor, and prolonged approach.
* **"and we are not able to stand without":** This directly follows from the previous clause, explaining the practical consequence of the rain. The weather conditions physically prevented them from remaining assembled in the open, thus making immediate, comprehensive action unfeasible. It underscores the need for a different strategy.
* **"neither [is this] a work of one day or two":** This statement is a realistic assessment of the time and effort required. Given the number of people, the sensitivity of the issue, and the need for due process, resolving the intermarriage crisis could not be rushed. It implies the necessity for careful investigation, deliberation, and compassionate handling of each case, recognizing the profound social and personal implications of the required separations.
* **"for we are many that have transgressed in this thing.":** This final clause provides the justification for the preceding statements. The widespread nature of the sin ("many that have transgressed") is precisely why the task is so immense and cannot be completed quickly. It serves as a corporate confession, acknowledging the pervasive nature of their disobedience and the necessity of a thorough, systematic, and sustained process of repentance and reform.

#### Literary Devices
Ezra 10:13 employs several literary devices to convey its message effectively. **Realism** and **Pragmatism** are central, as the verse grounds the spiritual commitment to reform in the practical realities of the situation. The assembly is not offering excuses but a sober assessment of the logistical challenges ("people are many," "time of much rain," "not able to stand without"). This practical outlook prevents the spiritual fervor from becoming detached from the messy realities of implementation. The phrase "not a work of one day or two" functions as a form of **understatement** or **litotes**, emphasizing the immense scale and complexity of the task by stating what it is *not*. This subtly highlights that the resolution would require significant time, effort, and a structured process. Finally, the direct and collective admission, "we are many that have transgressed in this thing," is a powerful act of **confession**, demonstrating corporate humility and ownership of sin. This collective voice emphasizes the pervasive nature of the problem and the unified commitment to addressing it, moving beyond individual blame to communal responsibility.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:13 offers profound theological insights into the nature of repentance and obedience. It teaches that genuine repentance is not merely an emotional experience or a verbal confession, but a costly, practical, and often prolonged process that involves concrete action. The community's acknowledgment of the "many" transgressors and the "much rain" highlights that even when the will to obey is present, real-world obstacles and the sheer scale of widespread sin necessitate wisdom, patience, and a structured approach to reform. This verse underscores the biblical principle that true faith is demonstrated through works of obedience, even when those works are difficult and inconvenient. It also emphasizes the concept of corporate responsibility, where the sin of many requires a collective, organized response for the healing and purification of the entire community. The willingness to face these practical challenges demonstrates a deeper commitment to God's covenant than a mere fleeting emotional response.

* [2 Corinthians 7:10](/2_corinthians/7-10 "2 Corinthians 7:10 - Godly Sorrow Leads to Repentance")
* [Nehemiah 9:2](/nehemiah/9-2 "Nehemiah 9:2 - Confession of Sin")
* [Matthew 7:21](/matthew/7-21 "Matthew 7:21 - Doing the Will of the Father")

### REFLECTION AND APPLICATION
Ezra 10:13 provides a powerful model for individuals and communities grappling with deep-seated sin and the call to repentance. It reminds us that while confession is vital, it is often just the beginning of a longer, more arduous journey of obedience and reform. We must be realistic about the "practical obstacles" that may arise—whether they are the sheer number of people involved, external circumstances like "much rain" (representing inconveniences or difficulties), or the deeply ingrained habits of sin. True repentance requires not only a change of heart but also a willingness to undertake the difficult, often uncomfortable, and time-consuming steps necessary to rectify past wrongs and align our lives with God's will. This verse challenges us to move beyond superficial resolutions and embrace a commitment to thorough, sustained transformation, recognizing that genuine spiritual purification is rarely a "work of one day or two." It also highlights the importance of community support and a structured approach when addressing widespread issues, fostering accountability and perseverance in the pursuit of righteousness.

#### Questions for Reflection
* **How does Ezra 10:13 challenge our understanding of what genuine repentance entails beyond mere confession?**
* **What "practical obstacles" (e.g., time constraints, social pressure, personal discomfort) might hinder our obedience to God's commands today, and how can we overcome them with wisdom and perseverance?**
* **In what areas might our community (church, family, or other groups) need to acknowledge corporate transgression and commit to a long-term process of reform, rather than seeking quick fixes?**

### FAQ
**Was the command to put away foreign wives truly God's will, or an extreme measure by Ezra?**

Answer: The command to separate from foreign wives was rooted in God's explicit law given through Moses, particularly in [Deuteronomy 7:1-4](/deuteronomy/7-1 "Deuteronomy 7:1-4 - Warning Against Intermarriage") and [Exodus 34:15-16](/exodus/34-15 "Exodus 34:15-16 - Warning Against Idolatry Through Intermarriage"). These prohibitions were not based on racial prejudice but on the theological imperative to maintain Israel's distinct identity as God's holy people, preventing spiritual assimilation and the worship of foreign gods. Intermarriage inevitably led to idolatry and compromise, as seen throughout Israel's history (e.g., [1 Kings 11:1-8](/1_kings/11-1 "1 Kings 11:1-8 - Solomon's Idolatry")). Ezra's actions, therefore, were not an extreme personal interpretation but a faithful application of God's covenant demands to preserve the spiritual purity and future of the returned exiles. The people's confession in [Ezra 10:12](/ezra/10-12 "Ezra 10:12 - People's Agreement to Reform") confirms their understanding that this was indeed a transgression against God's law.

**Why is the "time of much rain" so significant in this verse? Was it an excuse to delay?**

Answer: The mention of "a time of much rain" (likely the winter rainy season, as implied by [Ezra 10:9](/ezra/10-9 "Ezra 10:9 - Assembly in Kislev")) was not an excuse to delay or avoid the difficult task, but a practical and legitimate reason for needing a structured, prolonged process. The assembly was gathered outdoors, and heavy rains would make it impossible for thousands of people to continue standing and deliberating. This detail highlights the realism and pragmatism of the people's response. They were acknowledging a genuine logistical impediment that prevented an immediate, one-day resolution. Instead of abandoning the reform, they proposed a systematic, committee-based approach ([Ezra 10:14](/ezra/10-14 "Ezra 10:14 - Proposal for a Committee")) to ensure the work could be carried out thoroughly and properly despite the weather and the immense scale of the problem. It underscores their commitment to seeing the difficult task through to completion.

### CHRIST-CENTERED FULFILLMENT
Ezra 10:13, with its emphasis on the pervasive nature of sin, the costly demands of repentance, and the practical challenges of purification, powerfully foreshadows the ultimate work of Christ. The community's confession that "we are many that have transgressed" highlights humanity's universal fallenness and the deep-seated nature of sin, which no human effort or external separation can fully eradicate. The "work of one day or two" was insufficient for their cleansing, just as the Law itself, with its many rituals and demands, could not ultimately make the worshiper perfect ([Hebrews 10:1-4](/hebrews/10-1 "Hebrews 10:1-4 - The Law as a Shadow")). The need for a thorough, systematic process points to the reality that true spiritual cleansing requires a divine intervention far beyond human capacity. Christ, however, is the Lamb of God who truly "takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through His perfect sacrifice on the cross, He accomplished a complete and final purification, cleansing our consciences from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing by Christ's Blood")). Unlike the temporary and incomplete separation achieved by Ezra's reforms, Christ's work creates a new covenant people, truly set apart and made holy through His Spirit ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ Cleansing the Church")). He enables genuine repentance not just as an external act, but as an internal transformation, empowering believers to live in obedience to God's commands, not by their own strength, but by His indwelling power ([Philippians 2:13](/philippians/2-13 "Philippians 2:13 - God Works in You")). Thus, the difficult, incomplete work of purification in Ezra points to the perfect, complete, and lasting cleansing offered by Jesus Christ, who saves His people from their sins ([Matthew 1:21](/matthew/1-21 "Matthew 1:21 - Jesus Saves His People from Their Sins")).

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

Ezra 10:18

And 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.

Ezra 10:44

All these had taken strange wives: and [some] of them had wives by whom they had children.

Matthew 7:13

Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:

Matthew 7:14

Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it.