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Commentary on Ezra 10 verses 1–5
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, Ezr 10:1. 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, Ezr 10:2. 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 Ezr 10:26), 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, Deu 33:9. 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 2:12) 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 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. 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, Ezr 10:3. 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 fieri non 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, Co1 7:12, Co1 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, Ezr 9:4. 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 (Ezr 7:14), and let us all resolve to stand by him in it (Ezr 10:4): 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, Ezr 10:5. 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.
And now if there is repentance in Israel concerning this, etc. He says, if the people perfectly repent of this transgression, first let us turn to the Lord and promise correction, and ask for pardon; then turning back to ourselves, let us root out and excise from us all the actions and roots of the crime committed, namely by casting out the wives along with all their unlawful offspring; for this is truly to repent, and to turn wholly inwardly in the heart to the Lord, and outwardly to cut off all matters of sin from their very origin. And what follows:
And Sechenias responded, etc. Josephus says that this Sechenias was the first of the Jerusalemites, and he himself, as befits a leader, with the greatest authority, soon helped Ezra's intention, both by confessing that the people had sinned together with him, and by advising that repentance should be made, by casting off foreign wives, along with the children born from them.
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SUMMARY
Ezra 10:2 captures a pivotal moment in the post-exilic community of Israel, as Shechaniah, a leader among the people, courageously steps forward to acknowledge the widespread sin of intermarriage with foreign women. His words serve as a profound collective confession of unfaithfulness against God, yet remarkably, they also articulate a powerful declaration of hope, asserting that despite the gravity of their transgression, a path to repentance and restoration remains open for the nation. This verse thus initiates the crucial process of national cleansing and a renewed, decisive commitment to God's covenant.
CONTEXT
Literary Context: Ezra 10:2 immediately follows Ezra's deeply moving lament and prayer of confession in Ezra 9. In that preceding chapter, Ezra, upon discovering the pervasive intermarriage among the returned exiles, expresses profound anguish through tearing his garments, pulling out his hair, and prostrating himself before God. His impassioned prayer, which meticulously recounts Israel's historical pattern of rebellion and God's just judgments, culminates in a public display of shame and grief that moves the assembled people to bitter weeping. Shechaniah's statement in Ezra 10:2 is a direct and significant response to this atmosphere of conviction and sorrow, marking a crucial transition from lament to a proactive proposal for concrete action. It effectively sets the stage for the covenant renewal and the difficult but necessary measures described throughout the remainder of Ezra 10, where the community resolves to put away their foreign wives and children.
Historical & Cultural Context: The events of Ezra 10:2 are situated in Jerusalem during the post-exilic period, approximately 60 years after the initial return of Jewish exiles under Zerubbabel and roughly a decade after Ezra's own arrival with a second wave of returnees. The people of Israel had endured the Babylonian exile as a direct consequence of their persistent idolatry and covenant unfaithfulness, as vividly recounted in books like 2 Kings 25 and Jeremiah 52. Upon their return to the land, the paramount imperative was to re-establish their distinct identity as God's holy people and to faithfully rebuild both the temple and the community in accordance with the Mosaic Law. The pervasive sin of intermarriage with the "peoples of the land" (specifically identified in Ezra 9:1 as Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians, and Amorites) constituted a direct and severe violation of God's explicit commands in the Torah, such as those found in Deuteronomy 7:3-4 and Exodus 34:15-16. These divine prohibitions were fundamentally rooted not in racial prejudice, but in the profound spiritual danger of idolatry and syncretism that such foreign alliances and marriages would inevitably introduce, thereby corrupting Israel's unique and exclusive covenant relationship with Yahweh.
Key Themes: This verse powerfully contributes to several foundational themes prevalent throughout the book of Ezra and the broader Old Testament narrative. Firstly, it profoundly underscores the theme of corporate sin and responsibility, as Shechaniah's confession, "We have trespassed," acknowledges a collective national guilt rather than merely isolated individual acts. This highlights the crucial biblical principle that the disobedience of some can indeed impact the spiritual well-being of the entire community, necessitating communal repentance and action. Secondly, it emphasizes the gravity of covenant unfaithfulness, as intermarriage represented a direct and egregious breach of the covenant stipulations designed to preserve Israel's distinctiveness and spiritual purity before God. This act directly threatened their very identity as the chosen people, echoing severe warnings found in passages like Leviticus 18:24-30. Thirdly, and most strikingly, it introduces the transformative theme of hope in the midst of despair. Despite the severe nature of the transgression, Shechaniah's declaration, "yet now there is hope in Israel concerning this thing," reveals a profound and active belief in God's enduring mercy and the tangible possibility of restoration through genuine repentance and obedience, aligning perfectly with prophetic calls for national return to God such as Isaiah 55:7. Finally, it powerfully foreshadows the theme of radical repentance and reformation, as Shechaniah's words are not merely a passive admission of guilt but an urgent call to decisive action to rectify the profound wrong, thereby setting the stage for the difficult but absolutely necessary measures taken in the subsequent verses of Ezra 10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 10:2 effectively employs several key literary devices that amplify its profound impact and significance. The most prominent is Confession, as Shechaniah openly and corporately acknowledges the collective sin of the people with the stark declaration, "We have trespassed against our God." This direct admission of guilt is absolutely crucial for initiating the process of national repentance and subsequent restoration. The phrase "yet now there is hope" functions as a powerful Antithesis, starkly contrasting the dire reality of their profound transgression with the unexpected and divinely-rooted possibility of mercy and restoration. This creates a palpable sense of dramatic tension and offers a vital glimmer of light and encouragement in a moment of deep despair and shame. Furthermore, Shechaniah himself acts as a Catalyst, his courageous words serving as the decisive turning point that propels the narrative from the lament and grief expressed in Ezra 9 to the decisive action and radical reformation that unfolds throughout Ezra 10. His statement is also a potent form of Rhetorical Appeal, strategically designed to rally the people towards a path of genuine repentance and renewed obedience, thereby demonstrating exemplary leadership through honest acknowledgment and hopeful initiative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:2 profoundly illustrates the timeless biblical principle that genuine repentance begins with honest, unreserved confession and is met with divine hope and the possibility of restoration. Even in the face of widespread and grievous sin, the door to reconciliation remains open because of God's enduring covenant faithfulness and boundless mercy. Shechaniah's declaration of hope is not an endorsement of cheap grace but rather a profound invitation to radical obedience, demonstrating that God's grace always provides a way back for those who truly turn from their iniquity. This verse powerfully underscores the corporate nature of sin and its far-reaching consequences, but equally, it highlights the corporate potential for repentance and renewal when leaders and people alike respond with humility, moral courage, and decisive resolve. It serves as a powerful and enduring reminder that God desires not the destruction of the wicked, but their turning from sin and embracing life in His presence.
REFLECTION AND APPLICATION
Shechaniah's courageous confession and declaration of hope in Ezra 10:2 offer timeless and profound lessons for individuals and communities grappling with sin and the need for spiritual renewal today. His willingness to acknowledge collective sin, even when personally implicated, demonstrates the deep humility and moral courage that are absolutely essential for true spiritual healing and restoration. It serves as a powerful reminder that avoiding, minimizing, or denying sin only prolongs its destructive effects, whereas honest and heartfelt confession, both individually and corporately, is the indispensable first step toward reconciliation with God and genuine restoration within the community. Furthermore, the "hope" he speaks of is not a passive wish or a naive optimism, but rather an active expectation firmly rooted in God's character and serving as a powerful catalyst for decisive action. This divinely-sourced hope empowers us to confront difficult truths, undertake painful but necessary steps to align our lives with God's perfect will, and trust implicitly in His abundant mercy to forgive and restore. It challenges each of us to earnestly consider what "strange wives"—any compromising influences, allegiances, or idols that subtly draw us away from singular devotion to God—we might need to courageously identify and decisively put away in our own lives, whether they are relationships, habits, worldly values, or unholy ambitions. Only then can we fully embrace the transformative hope of holiness and renewed, intimate fellowship with our God.
Questions for Reflection
FAQ
What was the "trespass" mentioned in Ezra 10:2, and why was it so serious?
Answer: The "trespass" mentioned in Ezra 10:2 was the widespread and deeply entrenched practice among the returned Jewish exiles of taking "strange wives" (foreign women) from the surrounding pagan nations. This was a direct and severe violation of God's explicit commands given in the Mosaic Law, particularly those found in Deuteronomy 7:3-4 and Exodus 34:15-16. The seriousness of this sin stemmed not from racial prejudice, but from the inherent spiritual danger these marriages posed: they inevitably led to idolatry, syncretism, and the corruption of Israel's spiritual purity and distinctiveness as God's covenant people. The very reason for their previous exile had been persistent unfaithfulness and idolatry, making this recurrence particularly grievous as it threatened to undermine the spiritual renewal and covenant fidelity they had returned to achieve.
How could there be "hope" in Israel despite such a serious sin?
Answer: Shechaniah's declaration of "hope" in Ezra 10:2 was rooted in a profound understanding of God's unchanging character and His enduring covenant faithfulness. While God is holy and demands obedience, He is also abundantly merciful and willing to forgive those who genuinely repent and turn from their sin. This hope was not a naive optimism that God would simply overlook their transgression, but rather a firm conviction that if the people turned back to Him with true confession, humility, and decisive action, God would respond with grace and provide a path to restoration and reconciliation. It powerfully reflects the biblical principle that God desires repentance and life, not merely judgment, as articulated in passages like Ezekiel 18:23. The hope lay in God's readiness to forgive and restore a repentant people, a truth consistently demonstrated throughout Israel's turbulent history.
CHRIST-CENTERED FULFILLMENT
Ezra 10:2, with its stark confession of widespread sin and its surprising declaration of hope, powerfully points forward to the ultimate and perfect solution for humanity's trespasses found exclusively in Jesus Christ. The "trespass" of taking "strange wives" represented Israel's chronic spiritual unfaithfulness and their persistent tendency to compromise their sacred covenant with God—a tragic pattern of sin that profoundly pervades all of human history. While the Law, perfectly delivered through Moses, brilliantly revealed God's righteous standards and unequivocally exposed humanity's inherent inability to perfectly keep them, it could not, by its very nature, provide the ultimate remedy or atonement for sin. It is precisely in Jesus Christ that the "hope in Israel" declared by Shechaniah finds its fullest, most complete, and eternally perfect realization. Jesus, the Lamb of God who takes away the sin of the world, voluntarily became the perfect and final sacrifice, taking upon Himself the "trespass" of all humanity, bearing the full penalty for our unfaithfulness and rebellion on the cross, as profoundly articulated in 2 Corinthians 5:21. Through His singular, atoning work, the way to reconciliation with a holy God is not merely hoped for or wished for, but is fully and eternally secured. The "hope in Israel" of Ezra's day was a conditional hope, contingent upon the people's repentance and obedience; however, the hope offered in Christ is an unshakeable, living hope that is eternally grounded in His finished work on the cross and His glorious resurrection (Romans 5:8). Furthermore, the difficult but necessary call to put away "strange wives" in Ezra's time foreshadows the New Testament's radical call for believers to be holy and set apart, to decisively put off the old self and its sinful desires, and to be exclusively and singularly devoted to Christ, who is the true "husband" of His church, having given Himself up for her to make her holy and blameless (Ephesians 5:25-27). In Christ, we discover not just hope for forgiveness and reconciliation, but also the divine power to live a life of genuine purity, unwavering faithfulness, and complete devotion to God.