Ezra 10:18

Translation
King James Version
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.
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KJV (with Strong's)
And among the sons H1121 of the priests H3548 there were found H4672 that had taken H3427 strange H5237 wives H802: namely, of the sons H1121 of Jeshua H3442 the son H1121 of Jozadak H3136, and his brethren H251; Maaseiah H4641, and Eliezer H461, and Jarib H3402, and Gedaliah H1436.
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Complete Jewish Bible
Among the cohanim were found these who had married foreign women: of the sons of Yeshua the son of Yotzadak and his brothers: Ma'aseiyah, Eli'ezer, Yariv and G'dalyah.
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Berean Standard Bible
Among the descendants of the priests who had married foreign women were found these descendants of Jeshua son of Jozadak and his brothers:
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American Standard Version
And among the sons of the priests there were found that had married foreign women: namely, of the sons of Jeshua, the son of Jozadak, and his brethren, Maaseiah, and Eliezer, and Jarib, and Gedaliah.
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World English Bible Messianic
Among the sons of the priests there were found who had married foreign women: of the sons of Yeshua, the son of Jozadak, and his brothers, Maaseiah, and Eliezer, and Jarib, and Gedaliah.
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Geneva Bible (1599)
And of the sonnes of the Priests there were men founde, that had taken strange wiues, to wit, of the sonnes of Ieshua, the sonne of Iozadak, and of his brethren, Maaseiah, Aeliezer, and Iarib and Gedaliah.
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Young's Literal Translation
And there are found of the sons of the priests that have settled strange women: of the sons of Jeshua son of Jozadak, and his brethren, Maaseiah, and Eliezer, and Jarib, and Gedaliah;
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See also
Ezra 3:2Ezra 2:2Ezra 5:2Zechariah 3:1Haggai 1:1Nehemiah 12:10Nehemiah 8:4
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In the KJVVerse 12,271 of 31,102

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SUMMARY

Ezra 10:18 initiates the solemn and painful enumeration of individuals who had violated God's covenant by taking foreign wives after the return from Babylonian exile. This verse specifically names members from the priestly lineage, including descendants of Jeshua, the prominent high priest, thereby underscoring the pervasive nature of this spiritual compromise even among those consecrated to God's service. It highlights the profound gravity of their disobedience to the Mosaic covenant and the urgent need for radical reform to restore the community's purity.

CONTEXT

  • Literary Context: Ezra 10:18 is situated at a pivotal moment in the book of Ezra, immediately following the profound corporate repentance and covenant renewal described in Ezra 9 and the initial actions of Ezra 10. The preceding verses detail Ezra's anguish over the widespread intermarriage, the people's tearful confession, and their solemn commitment to put away their foreign wives and children. A commission was established to systematically investigate and resolve this issue. Verse 18 marks the commencement of the actual, painful implementation of this covenant, beginning with the most spiritually accountable group: the priests. This detailed listing, which continues through the chapter, underscores the thoroughness of the reform, the personal accountability required, and the uncompromising nature of God's demand for holiness from His people.
  • Historical & Cultural Context: The post-exilic community had only recently returned to Jerusalem from seventy years of Babylonian captivity, a judgment largely attributed to Israel's past idolatry and unfaithfulness to God's covenant. The prohibition against intermarriage with foreign nations, particularly those who worshipped other gods, was a foundational tenet of the Mosaic Law, explicitly articulated in passages such as Deuteronomy 7:3-4. This law was not merely an ethnic or social barrier but a theological safeguard designed to prevent spiritual assimilation, idolatry, and the corruption of Israel's unique identity as God's chosen people. The fact that the returnees, despite their recent experience of divine judgment, had quickly fallen back into this very sin demonstrated a severe spiritual lapse. The mention of "Jeshua the son of Jozadak" is particularly significant, as Jeshua (also known as Joshua) was the high priest who returned with Zerubbabel and was instrumental in rebuilding the Temple (Haggai 1:1 and Zechariah 3:1). The involvement of his descendants underscored the depth and pervasiveness of the problem, reaching even the most esteemed spiritual families.
  • Key Themes: Ezra 10:18 powerfully contributes to several overarching themes within the book of Ezra and the broader post-exilic narrative. Firstly, it highlights the purity and holiness of the covenant community, especially the priesthood, which was meant to be set apart for God's service. The defilement of the priests through intermarriage underscored a broader spiritual decline that threatened the very identity of Israel. Secondly, the verse emphasizes the seriousness of disobedience to God's law and the consequences of compromise, particularly regarding the command to remain separate from pagan influences. This sin was seen as a direct threat to Israel's identity as God's chosen people and their unique relationship with Yahweh. Thirdly, the passage showcases the theme of leadership accountability, as the list begins with the priests, whose actions carried greater weight and set an example for the entire nation. Their failure necessitated a radical, painful act of repentance and reform to restore the community's covenant faithfulness and spiritual integrity, a theme central to Ezra's mission of spiritual renewal.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • found (Hebrew, mâtsâʼ, H4672): A primitive root; properly, to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire; figuratively, to occur, meet or be present. The use of "found" here implies that the sin was not merely suspected but confirmed through investigation. It suggests a process of discovery, perhaps through confession or inquiry, leading to the identification of those who had transgressed. This highlights the diligent and systematic approach taken by Ezra and the community to address the sin.
  • taken (Hebrew, yâshab, H3427): A primitive root; properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry. While yâshab primarily means "to sit" or "to dwell," its causative sense here, "to marry," is crucial. It indicates a deliberate act of forming a marital union, not merely a casual association. This emphasizes the covenantal nature of marriage and the willful violation of God's law through these unions.
  • strange (Hebrew, nokrîy, H5237): From נֶכֶר (second form); strange, in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful). In this context, "strange" refers to women who were non-Israelite, specifically those from the surrounding pagan nations. The term carries a strong theological connotation, implying not just ethnic difference but a spiritual and religious distinction. These women were "strange" because they were outside the covenant community and often brought with them idolatrous practices, posing a direct threat to Israel's exclusive devotion to Yahweh.

Verse Breakdown

  • "And among the sons of the priests there were found that had taken strange wives:" This opening clause immediately establishes the gravity of the situation by identifying the primary offenders: the priestly class. The phrase "there were found" suggests that these transgressions were brought to light through a formal process, indicating the seriousness with which the community was addressing the issue. The term "strange wives" directly names the specific violation—intermarriage with non-Israelite women, a clear breach of God's covenant commands.
  • "[namely], of the sons of Jeshua the son of Jozadak, and his brethren;" This specifies the most prominent priestly family implicated in the sin. Jeshua was the high priest who led the first wave of returnees from exile and was instrumental in rebuilding the Temple. The inclusion of his "sons" (descendants) and "brethren" (other family members) underscores the pervasive nature of the problem, reaching even the most respected and spiritually significant lineage within the community. This detail would have been particularly shocking, signifying that the moral decay had infiltrated the very top of the religious hierarchy.
  • "Maaseiah, and Eliezer, and Jarib, and Gedaliah." This final part of the verse provides the names of four specific individuals from Jeshua's family who had committed this sin. The explicit naming of these individuals serves to personalize the accountability and demonstrates the meticulousness of the investigation and the seriousness with which the community addressed the issue. It moves from the general (priests) to the specific, highlighting that repentance and reform required individual confession and decisive action.

Literary Devices

The primary literary device employed in Ezra 10:18 is Cataloging or Listing. The explicit naming of individuals, beginning with the prominent priestly family of Jeshua, serves several crucial functions. Firstly, it underscores the gravity and pervasiveness of the sin, demonstrating that it had infected even the highest echelons of spiritual leadership. Secondly, it emphasizes personal accountability, making it clear that specific individuals were identified and held responsible for their actions. This meticulous record-keeping lends an air of veracity and thoroughness to the reform process, showing that the community was serious about addressing the problem systematically. Furthermore, the selection of the priests to head this list creates a sense of emphasis, highlighting their greater responsibility and the profound disappointment their transgression caused. There is also an element of irony in the descendants of the High Priest, a spiritual leader, being implicated in such a profound spiritual defilement.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ezra 10:18 powerfully illustrates the theological imperative for God's people to maintain holiness and separation from the world's defiling influences. The intermarriage issue was not merely a social problem but a spiritual crisis that threatened to dilute Israel's unique identity as a covenant people and lead them back into the idolatry that had caused their exile. The severe measures taken reflect God's unwavering demand for exclusive devotion and His commitment to preserving a pure remnant through whom His redemptive plan would unfold. The actions of Ezra and the community underscore the principle that true repentance often requires radical separation from sin and a renewed commitment to God's commands, even when it is painful and costly. This commitment to covenant faithfulness is a recurring theme throughout biblical history, demonstrating God's consistent call for His people to live distinctly for Him.

REFLECTION AND APPLICATION

Ezra 10:18, though rooted in a specific historical context, offers profound and enduring lessons for believers today. It reminds us that spiritual purity and unreserved faithfulness to God's covenant are paramount. While the New Covenant does not forbid inter-ethnic marriage, it strongly cautions against being "unequally yoked" with unbelievers (2 Corinthians 6:14-18), emphasizing the critical importance of shared faith, spiritual alignment, and a common devotion to Christ in deep relationships. This principle extends beyond marriage to all close associations, urging us to guard our hearts and minds against influences that could compromise our devotion to Christ and dilute our witness. Furthermore, the passage highlights the critical accountability of spiritual leaders; their integrity and adherence to God's Word are vital for the health, purity, and effective witness of the entire community. The radical repentance seen in Ezra's time challenges us to consider the seriousness of our own sins and whether we are willing to take decisive, even painful, steps to align our lives fully with God's will, ensuring our identity remains firmly rooted in Him and His purposes.

Questions for Reflection

  • In what areas of my life might I be "unequally yoked" or allowing influences that compromise my spiritual purity and devotion to Christ?
  • How does the accountability of the priests in Ezra 10:18 speak to the responsibility of spiritual leaders in the church today, and how can I pray for them?
  • What "radical" steps might be necessary for me to truly repent and separate from sin or ungodly influences in my life, even if it is painful?
  • How does my commitment to God's New Covenant in Christ shape my relationships, choices, and overall lifestyle, reflecting my identity as His set-apart people?

FAQ

Why was intermarriage considered such a serious sin in ancient Israel?

Answer: Intermarriage was considered a grave sin primarily because it threatened the spiritual purity and unique covenant identity of Israel. As outlined in the Mosaic Law, particularly Deuteronomy 7:3-4, the concern was not merely ethnic but theological. Foreign spouses often brought their pagan deities and customs into the Israelite household, leading to idolatry and syncretism. This directly violated God's command for Israel to be a holy nation, set apart exclusively for Him, and undermined their covenant relationship. The history of Israel repeatedly demonstrated that intermarriage led to spiritual apostasy and God's judgment, as seen in the narratives of Solomon (1 Kings 11:1-8) and Ahab (1 Kings 16:31-33). For the post-exilic community, who had just returned from judgment, maintaining this spiritual distinctiveness was paramount for their survival and faithfulness, ensuring they would not repeat the sins of their ancestors.

CHRIST-CENTERED FULFILLMENT

The radical reform in Ezra 10:18, driven by the desperate need for a pure and holy people, foreshadows the ultimate cleansing and new covenant established through Jesus Christ. While the Old Testament focused on external separation and ritual purity to maintain Israel's distinct identity, Christ brings about an internal transformation and spiritual purity for all who believe. He is the true High Priest, not of a flawed human lineage like Jeshua's, but "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Through His perfect, once-for-all sacrifice, Jesus takes away the sin of the world (John 1:29), cleansing His people from all unrighteousness and making them a new creation (2 Corinthians 5:17). The Church, as the new covenant community, is called to be holy, not by ethnic separation, but by spiritual separation from the world's values and idolatry, living in exclusive devotion to Christ as His pure bride (Ephesians 5:25-27). Thus, the painful but necessary separation from defilement in Ezra points to the deeper, more profound separation from sin and unto God that is accomplished and sustained by Christ's redemptive work, enabling His people to truly be a "royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9).

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Commentary on Ezra 10 verses 15–44

The method of proceeding in this matter being concluded on, and the congregation dismissed, that each in his respective place might gain and give intelligence to facilitate the matter, we are here told, 1. Who were the persons that undertook to manage the matter and bring the causes regularly before the commissioners - Jonathan and Jahaziah, two active men, whether of the priests or of the people does not appear; probably they were the men that made that proposal (Ezr 10:13, Ezr 10:14) and were therefore the fittest to see it pursued; two honest Levites were joined with them, and helped them, Ezr 10:15. Dr. Lightfoot gives a contrary sense of this: only (or nevertheless) Jonathan and Jahaziah stood against this matter (which reading the original will very well bear), and these two Levites helped them in opposing it, either the thing itself or this method of proceeding. It was strange if a work of this kind was carried on and met with no opposition. 2. Who were the commissioners that sat upon this matter. Ezra was president, and with him certain chief men of the fathers who were qualified with wisdom and zeal above others for this service, Ezr 10:16. It was happy for them that they had such a man as Ezra to head them; they could not have done it well without his direction, yet he would not do it without their concurrence. 3. How long they were about it. They began the first day of the tenth month to examine the matter (Ezr 10:16), which was but ten days after this method was proposed (Ezr 10:9), and they finished in three months, Ezr 10:17. They sat closely and minded their business, otherwise they could not have despatched so many causes as they had before them in so little time; for we may suppose that all who were impeached were fairly asked what cause they could show why they should not be parted, and, if we may judge by other cases, provided the wife were proselyted to the Jewish religion she was not to be put away, the trial of which would require great care. 4. Who the persons were that were found guilty of this crime. Their names are here recorded to their perpetual reproach; many of the priests, nay, of the family of Jeshua, the high priest, were found guilty (Ezr 10:18), though the law had particularly provided, for the preserving of their honour in their marriages, that being holy themselves they should not marry such as were profane, Lev 21:7. Those that should have taught others the law broke it themselves and by their example emboldened others to do likewise. But, having lost their innocency in this matter, they did well to recant and give an example of repentance; for they promised under their hand to put away their strange wives (some think that they made oath to do so with their hands lifted up), and they took the appointed way of obtaining pardon, bringing the ram which was appointed by the law for a trespass offering (Lev 6:6), so owning their guilt and the desert of it, and humbly suing for forgiveness. About 113 in all are here named who had married strange wives, and some of them, it is said (Ezr 10:44), had children by them, which implies that not many of them had, God not crowning those marriages with the blessing of increase. Whether the children were turned off with the mothers, as Shechaniah proposed, does not appear; it should seem not: however it is probable that the wives which were put away were well provided for, according to their rank. One would think this grievance was now thoroughly redressed, yet we meet with it again (Neh 13:23 and Mal 2:11), for such corruptions are easily and insensibly brought in, but not without great difficulty purged out again. The best reformers can but do their endeavour, but, when the Redeemer himself shall come to Sion, he shall effectually turn away ungodliness from Jacob.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–44. Public domain.
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BedeAD 735
Commentary on Ezra and Nehemiah
And there were found among the sons of the priests those who had taken, etc. The Hebrews apply to this place the prophecy of Zechariah: And the Lord showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to oppose him (Zech. III). And a little later: And Joshua was clothed with filthy garments, and stood before the angel. And he answered and spoke to those who stood before him, saying, Take away the filthy garments from him. And he said to him, See, I have taken away your iniquity from you, and I will clothe you with rich robes. And put a clean turban on his head (Ibid.). They say rightly, Satan stood at his right hand to oppose him because the accusation was true, as he too, along with the others, had taken a foreign wife. But what is said, that Joshua was clothed with filthy garments, is interpreted in three ways: either because of the unlawful marriage, or because of the sins of the people, or because of the squalor of captivity. The angel, before whom Joshua stood, commanded the other angels in the person of the Lord to remove from him the filthy garments, which we mentioned. When they had completed the command, the same angel again speaks to Joshua: See, I have taken away your iniquity from you; these are the filthy garments; and I will clothe you with rich robes, that is, I have united to you an Israelite wife. And what follows: Put a clean turban on his head; which many call a mitre; in this they understand the dignity of the priesthood, that with the stains of sins cleansed, he has a pure priesthood. But we should note that Ezra does not write that Jesus himself had taken a foreign wife, but says that some of his sons and brothers were defiled with this crime. Although the guilt of the sons reflects on the father, he cannot be perfectly righteous who neglected to correct his delinquent sons while he could. Whence some say that the aforesaid prophecy about Joshua is not to be referred to the son of Jozadak but to the Lord the Savior. Who, though He is the brightness of glory and the express image of God’s substance, accepted filthy garments for a time out of compassion for our frailty, as Isaiah says: But He was wounded for our iniquities and bruised for our sins (Isa. LIII); to whom Satan stood at the right hand to oppose Him, always seeking to oppose His right hand and His virtues, as the sacred history of the Gospel reports. And the apostle says: He was in all points tempted as we are, yet without sin (Heb. IV). From whom the filthy garments are removed, and He is clothed with rich robes, when He cleansed us from our sins in His own blood, so that what the apostle says may be fulfilled: For as many of you as were baptized into Christ have put on Christ. Or He who had filthy garments in His passion, received rich robes in His resurrection, so that we may truly say of Him: Even though we have known Christ according to the flesh, yet now we know Him thus no longer (II Cor. V). He also received the turban on His head, for He was proven to have an eternal priesthood, according to the Psalmist: You are a priest forever (Ps. CIX). As for what Ezra says, that the brothers of Joshua the son of Jozadak also took foreign wives, we should understand them not as his carnal brothers, but as relatives according to the custom of Holy Scripture; nor could his brethren in the flesh have lived until then and devoted themselves to pleasure, since more than a hundred years had passed since Cyrus began to reign and sent Joshua and Zerubbabel with the captivity of Judah and Benjamin to rebuild the house of the Lord in Jerusalem. It follows:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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