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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 10:15–44.
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.
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Summary
Ezra 10:27 is a concise yet profoundly significant verse embedded within a comprehensive register of names in the book of Ezra. It specifically identifies six individuals—Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza—from the clan of Zattu. These men were among those who had taken foreign wives, a practice explicitly forbidden by God's Law, and were now undergoing the painful but necessary process of communal repentance and purification, agreeing to separate from these marriages to restore Israel's covenant fidelity and spiritual distinctiveness in the post-exilic community.
Context
Literary Context
Ezra 10:27 is situated within the climactic section of the book of Ezra, specifically in the lengthy register of names found in Ezra 10:18-44. This list serves as the concrete outcome of the profound spiritual crisis detailed in Ezra 9 and the subsequent covenant renewal described in Ezra 10:1-17. Following Ezra's fervent prayer of confession and the people's collective lament, a decisive action was taken to address the widespread intermarriage with foreign women, which threatened the very identity and purity of the returning exiles. The meticulous recording of names, including those in this verse, underscores the gravity of the sin and the painful, personal cost of true repentance and communal restoration.
Historical & Cultural Context
The events of Ezra occur during the crucial post-exilic period, as the Jewish community, having returned from Babylonian captivity, sought to re-establish themselves in Jerusalem and rebuild their temple and society under Persian rule. A critical aspect of their identity as God's chosen people was their separation from the surrounding pagan nations, particularly concerning marriage. God's Law explicitly forbade intermarriage with non-Israelites (e.g., Deuteronomy 7:3-4), primarily because such unions inevitably led to idolatry and the corruption of Israel's unique covenant relationship with Yahweh. The widespread nature of this sin, even among priests and Levites, indicated a severe spiritual decline that jeopardized the community's future and risked a return to the very idolatry that had led to their exile. The reform initiated by Ezra, therefore, was not merely a social or ethnic cleansing but a desperate spiritual intervention to preserve the distinctiveness and holiness of the covenant people.
Key Themes
The verse, as part of the broader narrative, contributes to several overarching themes in Ezra. Foremost is the theme of Obedience and Purity, highlighting the community's renewed commitment to God's covenant laws and their understanding that spiritual purity was paramount for their identity as a holy nation set apart for God, as articulated in passages like Exodus 19:5-6. Closely related is the theme of Repentance and Reform, where the listing of names, including those of the "sons of Zattu," vividly illustrates the concrete, painful, and personal steps taken in collective repentance. This was not a superficial act but a deep, corporate turning from sin, reflecting the call to "rend your hearts and not your garments" found in Joel 2:13. Finally, the entire episode underscores the critical importance of Covenant Fidelity. The people recognized that their future blessings and their very existence as God's people depended on their unwavering adherence to the terms of their covenant with the Lord, echoing the warnings and promises found throughout the book of Deuteronomy.
Exposition and Analysis
Key Word Analysis
From the root meaning "to build," this word signifies a son as a "builder of the family name." In the context of Ezra 10:27, the term "sons of Zattu" emphasizes not merely biological offspring but individuals who bear the family identity and are responsible for its legacy. Their inclusion in this list highlights that the sin of intermarriage was not isolated but permeated established family lines, underscoring the corporate responsibility and the generational impact of covenant disobedience.
This name identifies a specific clan or family prominent among the Jewish exiles who returned from Babylon. While its derivation is uncertain, its presence here as a clan identifier underscores the systematic nature of the problem of intermarriage and the comprehensive scope of the reform. The inclusion of the clan name before the individual names emphasizes the corporate nature of the sin and the communal responsibility in addressing it, highlighting that the problem of intermarriage was widespread and affected established families.
Meaning "towards Jehovah are my eyes" or "my eyes are toward the Lord," this name is a common Hebrew theophoric name, reflecting a personal devotion or reliance on God. The appearance of such a name in a list of those who had violated God's commands presents a poignant irony. It serves as a powerful reminder of the human propensity to stray from divine will, even when one's very identity, perhaps even their given name, is tied to God. It underscores that outward profession or even a pious name does not guarantee inner fidelity or immunity from moral compromise.
Verse Breakdown
"And of the sons of Zattu;"
This introductory phrase precisely identifies the familial or clan affiliation of the men who follow. In ancient Israelite society, lineage was paramount, especially for the returning exiles who were re-establishing their social structures, land claims, and religious purity. This phrase grounds the individuals within a specific, recognized segment of the community, indicating the systematic nature of the problem and the comprehensive scope of the reform. It highlights that the sin of intermarriage was not confined to a few isolated cases but was a widespread issue affecting various prominent families.
"Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza."
This is a simple enumeration of six individuals from the Zattu clan. Each name represents a person who had taken a foreign wife and was now participating in the painful but necessary act of repentance and separation. The listing of names, while seemingly mundane, serves a crucial purpose: it personalizes the communal sin, demonstrates the concrete actions taken in response to Ezra's call for reform, and provides a historical record of those who publicly committed to restoring covenant fidelity. It underscores that repentance was not abstract but involved specific individuals making difficult, costly choices for the sake of corporate holiness.
Literary Devices
The primary literary device at play in Ezra 10:27, and indeed throughout Ezra 10:18-44, is Catalog or List. This meticulous enumeration of names serves to document the comprehensive nature of the intermarriage problem and the thoroughness of the community's response. The sheer volume of names, broken down by family or clan, emphasizes the widespread nature of the sin and the collective effort required for repentance. Furthermore, the Repetition of the structural pattern "And of the sons of [Clan Name]; [List of Individuals]" reinforces the systematic approach taken to identify and address the issue across all segments of society, creating a sense of exhaustive accountability. While not a direct literary device, the individual names themselves can be seen as a form of Synecdoche, where each named person stands in for the larger body of the community engaged in a painful but necessary act of purification. The very act of naming each person publicly underscored the gravity of their sin and the seriousness of their repentance, making the abstract concept of "national sin" concretely personal.
Theological and Thematic Connections
Ezra 10:27, as part of the larger list of those who put away foreign wives, powerfully illustrates the Old Testament emphasis on Israel's unique covenant relationship with God and the necessity of holiness. The prohibition against intermarriage was not merely an ethnic or social rule but a profound theological safeguard designed to preserve the spiritual purity of the chosen people, preventing them from falling into idolatry and syncretism, which had historically led to divine judgment and exile. The painful act of separation, though culturally challenging for modern readers, was understood by the post-exilic community as a vital step in renewing their covenant with Yahweh and ensuring their distinct identity as a people set apart for His purposes. This commitment to purity demonstrates a profound understanding that God's people must reflect His holiness in their lives and relationships, even at great personal cost, to maintain their spiritual integrity and secure divine blessing.
Reflection and Application
While the specific cultural context of putting away foreign wives is unique to ancient Israel's covenant identity and the preservation of the Messianic line, the underlying principles of Ezra 10:27 resonate deeply with the call to holiness and repentance for believers today. This passage challenges us to examine our own lives and relationships for anything that compromises our devotion to God or dilutes our spiritual distinctiveness as followers of Christ. True repentance, as exemplified by the men in Ezra, often involves costly and concrete actions—dismantling sinful patterns, severing unholy alliances, and making difficult choices to align our lives fully with God's revealed will. It reminds us that our commitment to God's standards must be unwavering, even when it demands personal sacrifice or goes against prevailing cultural norms. Furthermore, the communal nature of this reform highlights the importance of accountability within the body of Christ, where believers support and challenge one another to live lives worthy of the gospel, striving for purity and fidelity to our divine covenant.
Questions for Reflection
FAQ
Why are these lists of names, like in Ezra 10:27, so important in the Bible?
These lists, while seemingly mundane, serve several crucial purposes within the biblical narrative. First, they provide historical verification, demonstrating that the events described were real and involved specific individuals, lending credibility to the account. Second, they underscore the gravity and widespread nature of the sin being addressed; the problem of intermarriage was not isolated but affected many families and clans across the community. Third, and most importantly, they highlight the concrete and personal nature of repentance. The individuals named publicly acknowledged their sin and committed to a painful but necessary act of obedience, showing that true repentance involves specific actions and difficult choices, not just feelings or intentions. Finally, they serve as a lasting record of the community's commitment to covenant fidelity, emphasizing the collective effort required to restore spiritual purity and honor God's Law, ensuring the distinct identity of God's people.
Christ-Centered Fulfillment
Ezra 10:27, and the broader narrative of putting away foreign wives, points forward to Christ by illuminating the ultimate purity and separation that God desires for His people, fulfilled not through ethnic or legalistic distinctions, but through spiritual union with Him. While the Old Testament command against intermarriage served to preserve the lineage through which the Messiah would come and to prevent the spiritual corruption of Israel, the New Covenant establishes a new, spiritual basis for purity. In Christ, the dividing wall of hostility between Jew and Gentile has been broken down (Ephesians 2:14), and God's people are now defined by faith, not ethnicity (Galatians 3:28). The church, as the bride of Christ, is called to a spiritual purity and separation from the world's defilements (2 Corinthians 6:14-18), being sanctified and cleansed by the washing of water with the word (Ephesians 5:25-27). The painful repentance in Ezra foreshadows the radical transformation and new creation that occurs when individuals turn to Christ, putting off the old self and putting on the new (Colossians 3:9-10). Ultimately, Jesus is the one who truly purifies His people, making them a holy nation and a people for His own possession, purchased by His precious blood (1 Peter 2:9-10).