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 10:40 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 10:40 is a concise yet profoundly significant verse within the larger narrative of post-exilic Israel's spiritual reformation, specifically listing three individuals—Machnadebai, Shashai, and Sharai—among those who had taken foreign wives and committed to putting them away. This act, though personally painful and culturally challenging, represented a pivotal moment of national repentance and a corporate commitment to obey God's law, ensuring the spiritual purity and distinct covenant identity of the community returning from Babylonian exile.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ezra 10:40, as part of a larger register (Ezra 10:18-43), primarily employs the literary device of List or Register. This meticulous cataloging of names serves several crucial functions. Firstly, it lends an air of Historicity and Verisimilitude, assuring the reader that these events were real and involved specific individuals, not merely abstract groups. Secondly, it emphasizes Specificity and Accountability, highlighting that the sin of intermarriage was not a vague problem but one that affected identifiable members of the community, each of whom had to personally repent and act. The Repetition of names across the larger list underscores the pervasive nature of the problem and the thoroughness of the solution, demonstrating the significant number of people involved in this painful but necessary act of purification. This detailed enumeration also functions as a form of Witness, publicly recording those who participated in this crucial moment of national repentance and covenant renewal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ezra 10:40, by listing specific individuals involved in the painful act of separating from foreign wives, powerfully illustrates the biblical principle that genuine repentance often demands costly, tangible actions. This commitment to purity and separation from defiling influences is a recurring theme throughout scripture, emphasizing God's desire for a holy people set apart for His purposes. The theological weight of this passage lies in its demonstration of covenant faithfulness—the people's willingness to re-align their lives with God's commands, even when it meant personal heartache, for the sake of the community's spiritual integrity and their unique identity as God's chosen nation. This act foreshadows the ongoing call for believers to live lives of holiness and distinction in a fallen world, recognizing that compromise with the world's values can erode spiritual vitality and communal witness.
REFLECTION AND APPLICATION
While the specific cultural context of intermarriage with pagan nations may seem distant to modern believers, the profound principles embedded in Ezra 10:40 remain acutely relevant for spiritual formation and communal purity today. This verse challenges us to consider the areas in our own lives where we might be compromising our faith or allowing worldly influences to subtly erode our distinct identity as followers of Christ. True repentance, as exemplified by these men, is rarely comfortable; it often demands difficult choices, the relinquishing of cherished habits or relationships, and a costly turning away from anything that hinders our full devotion to God. The meticulous record of names also reminds us of the importance of accountability within the believing community, where mutual support and adherence to biblical standards are vital for collective spiritual health and growth. Our call to holiness is not merely an individual pursuit but a corporate one, impacting the witness and purity of the entire body of Christ in a world that desperately needs to see a distinct, consecrated people.
Questions for Reflection
FAQ
Why are specific names like Machnadebai, Shashai, and Sharai listed in Ezra 10:40?
Answer: The listing of specific names in Ezra 10:40 and throughout Ezra 10:18-43 serves multiple crucial purposes. Firstly, it underscores the historicity and reality of the events, demonstrating that this was a genuine, widespread problem affecting identifiable individuals within the returned exiles, not a mere abstract issue. Secondly, it emphasizes individual accountability; each man listed had personally committed the sin of intermarriage and was now personally committing to the painful act of repentance and separation. This highlights the seriousness with which God and Ezra viewed the breach of covenant. Finally, the meticulous record provides a comprehensive scope of the reform, showing that the call to purity and obedience was not a general decree but applied to many members of the community, including priests, Levites, and other Israelites, as detailed in Ezra 10:18-43. This specificity transforms a general problem into a concrete demonstration of personal and corporate commitment to God's law.
CHRIST-CENTERED FULFILLMENT
While Ezra 10:40 details a painful but necessary act of separation under the Old Covenant to preserve the purity of Israel, it ultimately points forward to the greater and more complete purification accomplished through Jesus Christ. The Old Testament's emphasis on Israel's distinctness and holiness, often through ritual and social separation, foreshadowed the ultimate spiritual purity available through Christ. He is the true Lamb of God who takes away the sin of the world, offering a definitive sacrifice that cleanses us from all unrighteousness, not merely from external defilement but from the very root of sin within our hearts (compare Hebrews 9:13-14). Through His atoning work, believers are made part of a new covenant community, the Church, which is called to be a pure and holy bride, set apart for Christ (Ephesians 5:25-27). The painful separation in Ezra prefigures the spiritual separation believers must undergo from the defiling influences of the world, not by putting away spouses, but by putting off the old self and putting on the new self in Christ (Colossians 3:5-10). Ultimately, the pursuit of purity in Ezra finds its perfect fulfillment and spiritual reality in the person and work of Christ, who enables us to live as a holy people, not by our own painful efforts alone, but by His transforming grace and the empowering presence of the Spirit (Titus 2:11-14).