TRV
See on the biblical-era map
Study This Verse
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.
Continue studying Ezra 10:38 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ezra 10:38, presenting the names "Bani, and Binnui, Shimei," serves as a specific entry within the meticulous register of Israelites who had married foreign women and subsequently committed to divorcing them. This verse, though a mere enumeration, powerfully underscores the post-exilic community's profound dedication to spiritual purity and covenant fidelity, reflecting a radical reform. It highlights the thoroughness of the purification process initiated by Ezra and the personal accountability demanded from each individual in their collective effort to restore the nation's distinct identity before God.
CONTEXT
Literary Context: Ezra 10:38 is situated within the climactic final section of the book of Ezra, specifically chapter 10, which meticulously documents the solemn assembly and the subsequent decisive actions taken to address the pervasive sin of intermarriage. Following Ezra's profound distress and fervent prayer in Ezra 9, the people, under the leadership of Shecaniah, propose a solemn covenant to put away their foreign wives and children, acknowledging their grievous transgression against God's law, as detailed in Ezra 10:1-5. The remainder of the chapter, specifically Ezra 10:18-44, provides an exhaustive and public list of the men found guilty of this sin who subsequently committed to the purification process. The inclusion of precise names, such as those in Ezra 10:38, emphasizes the deeply personal nature of the repentance and the comprehensive scope of the reform, ensuring that no individual was overlooked in the community's arduous journey toward restoration.
Historical & Cultural Context: The events described in Ezra 10 transpired in Jerusalem during the critical post-exilic period, likely around 458 BC, following the return of a significant contingent of Jewish exiles from Babylon under the spiritual leadership of Ezra. Having endured seventy years of Babylonian captivity, the returned community possessed a heightened awareness of the severe consequences of national disobedience. The widespread practice of intermarriage with the surrounding pagan peoples was not merely a social misstep but a direct and flagrant violation of the Mosaic Law, explicitly prohibited in passages like Deuteronomy 7:3-4. This practice historically threatened the spiritual and ethnic distinctiveness of Israel, frequently leading to idolatry and cultural assimilation, thereby undermining their unique covenant relationship with Yahweh. The drastic measures undertaken, including the painful dissolution of marriages, reflect the community's desperate and resolute attempt to prevent a relapse into the very sins that precipitated their exile, and to re-establish their identity as a holy people, set apart for God in the land He had given them.
Key Themes: The detailed listing of names in Ezra 10:38 significantly contributes to several overarching themes woven throughout the book of Ezra and the broader post-exilic narrative. Foremost is the profound theme of Covenant Purity and Holiness, which underscores the absolute imperative for Israel to remain distinct and undefiled by pagan influences to preserve their unique and sacred relationship with God. This theme is inextricably linked to Repentance and Obedience, as the people's willingness to undertake painful personal sacrifices vividly demonstrates a profound commitment to turn away from sin and wholeheartedly obey God's divine commands. The meticulous enumeration of names also powerfully highlights the theme of Accountability, illustrating that sin carries personal consequences and that genuine communal restoration necessitates individual reckoning and responsibility. Ultimately, the entire reform movement speaks to the overarching theme of Restoration and Re-establishment of Identity, as the returned exiles diligently sought to solidify their spiritual foundation and rebuild their national identity upon the unshakeable bedrock of God's law after the traumatic experience of exile.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Ezra 10:38, and indeed throughout the extensive list in Ezra 10:18-44, is Enumeration or Cataloging. This detailed listing of names serves several crucial functions. Firstly, it provides a powerful sense of Verisimilitude and historical authenticity, lending profound credibility to the narrative by presenting a precise, almost forensic, record of individuals involved in the reform. Secondly, the act of naming each person individually underscores the vital principle of Individual Accountability within the community; sin is not treated as an abstract concept but as a personal transgression requiring specific, personal repentance and restitution. Thirdly, the sheer volume and meticulousness of the list convey the Thoroughness and uncompromising nature of the reform initiated by Ezra. It powerfully demonstrates that the problem of intermarriage was widespread and that the solution demanded comprehensive, painful, and inclusive action, leaving no one overlooked. This detailed Record-Keeping also serves as a permanent testament to a pivotal moment in Israel's post-exilic history, when the returned exiles resolutely recommitted themselves to God's covenant and sought to prevent future spiritual decline.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:38, as an integral part of the extensive list of those who put away foreign wives, profoundly underscores a foundational theological truth: God's unwavering demand for holiness and the inviolable integrity of His covenant people. The drastic measures undertaken reflect the seriousness with which God views actions that compromise spiritual integrity, dilute faith, or lead to assimilation with idolatrous practices. This commitment to purity was far more than an ethnic or social concern; it was a theological imperative for Israel to fulfill its unique role as a distinct, holy nation, set apart to bear faithful witness to Yahweh among the nations. The willingness of individuals to make such painful and personally costly sacrifices highlights the transformative power of genuine repentance and the communal responsibility to uphold divine standards, even when it necessitates difficult and deeply personal choices.
REFLECTION AND APPLICATION
The stark reality presented in Ezra 10:38 and its surrounding context offers profound and enduring lessons for believers today. While the specific command against intermarriage with foreign nations was unique to ancient Israel's covenant identity and historical context, the underlying principle of maintaining spiritual purity and avoiding unholy alliances remains critically relevant for the church. We are called to live distinct lives, set apart for God, diligently guarding against influences that could corrupt our faith or compromise our unreserved devotion to Christ. This passage challenges us to consider the profound seriousness of sin, particularly those actions that subtly erode our spiritual integrity or pull us away from God's revealed will. It powerfully reminds us that genuine repentance often involves difficult choices and significant personal sacrifice, requiring us to put away anything that hinders our walk with God, even if it is deeply ingrained, personally costly, or socially challenging. Furthermore, the communal accountability vividly seen in Ezra's time highlights the church's vital role in confronting sin, fostering true repentance, and guiding one another towards faithful obedience, ensuring that the body of Christ remains pure, effective, and a compelling witness in its mission.
Questions for Reflection
FAQ
Why is this seemingly mundane list of names, like "Bani, Binnui, Shimei," so important in the book of Ezra?
Answer: The inclusion of specific names like "Bani, Binnui, Shimei" in Ezra 10:38 is profoundly significant for several reasons. Firstly, it underscores the meticulousness and thoroughness of the reform led by Ezra; no one was overlooked in the earnest effort to purify the community. This was not a general decree but a specific, personal reckoning for each individual involved. Secondly, it highlights the principle of personal accountability. Each man listed had to personally acknowledge his sin of intermarriage and make the necessary restitution according to the covenant they had sworn (see Ezra 10:3). Finally, the list serves as an invaluable historical record, documenting a pivotal moment when the returned exiles recommitted themselves to God's covenant and sought to prevent future spiritual decline, emphasizing the seriousness with which God's law was to be upheld within the community.
Does the command to "put away foreign wives" in Ezra 10 apply to intermarriage for Christians today?
Answer: While the specific command in Ezra 10 to "put away foreign wives" was a unique directive for ancient Israel, primarily aimed at preserving their distinct covenant identity and preventing idolatry after the Babylonian exile, the underlying principle of spiritual purity and avoiding unholy alliances remains profoundly relevant for Christians today. The New Testament calls believers not to be "unequally yoked" with unbelievers (see 2 Corinthians 6:14), particularly in marriage, to maintain spiritual integrity and avoid influences that could compromise their faith and devotion to Christ. However, the New Testament solution for existing marriages between believers and unbelievers is not divorce but for the believer to remain in the marriage, seeking to sanctify their spouse through their godly conduct and witness (see 1 Corinthians 7:12-16). Therefore, while the historical context and specific actions differ, the overarching principle of guarding our spiritual purity and choosing partners who share our faith and commitment to Christ is a timeless biblical truth for the church.
CHRIST-CENTERED FULFILLMENT
The radical purification enacted in Ezra 10, vividly epitomized by the listing of names like "Bani, Binnui, Shimei" in Ezra 10:38, profoundly foreshadows the ultimate spiritual cleansing and the establishment of a new covenant achieved through Jesus Christ. While ancient Israel's purity was maintained through adherence to the Mosaic Law and physical separation, Christ achieves a deeper, internal purity for His people, transforming hearts and minds. The painful act of putting away foreign wives pointed to the profound necessity of radical separation from anything that defiles God's people and compromises their covenant relationship. In the New Covenant, believers are called to a spiritual separation from the world's systems and values, not through legalistic divorce or external regulations, but through the transformative power of the indwelling Holy Spirit and a profound identification with Christ's death and resurrection (see Romans 6:1-11). Jesus is the true "Lamb of God who takes away the sin of the world!" (John 1:29), providing the ultimate and perfect atonement that the Old Testament sacrifices and purifications could only anticipate and symbolize. Through His shed blood, we are truly cleansed, reconciled to God, and made part of a new, holy people—the church—who are called to live in purity not by external regulations alone, but by a transformed heart and a new creation identity in Christ (see 2 Corinthians 5:17). This divine work of purification in Christ ultimately fulfills the deep longing for holiness and covenant fidelity so powerfully evident in Ezra's desperate reform.