TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezra 10:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
And Ezra rose before the house of God, etc. Eliasib was the high priest of that time, since after Jesus the son of Jozadak, his son Joachim, and after him his son Eliasib, carried out the rank of high priest, as both the subsequent sections of this sacred history and the Jewish history of Josephus prove.
Continue studying Ezra 10:5 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 10:5 marks a pivotal turning point in the post-exilic community's spiritual restoration. Following a period of profound grief and corporate confession over the widespread sin of intermarriage, Ezra decisively acts to formalize the people's commitment. He compels the spiritual leaders—the chief priests and Levites—and then all of Israel to take a solemn, binding oath, solidifying their resolve to "do according to this word," which entails putting away their foreign wives and children, thereby initiating a difficult but necessary process to restore the nation's holiness and covenant fidelity with God.
Context
Literary Context
This verse is strategically placed at the climax of Ezra's response to the pervasive sin of intermarriage, which is detailed in Ezra 9. Having poured out his anguish and led the people in a profound corporate confession, Ezra 10 opens with the community weeping bitterly in conviction. It is in this atmosphere of repentance that Shecaniah, acknowledging the people's sin, proposes a covenant to put away foreign wives and children, stating, "according to the counsel of my lord, and of those that tremble at the commandment of our God" (Ezra 10:3). Ezra 10:5 then describes Ezra's immediate and authoritative action, transforming this expressed willingness into a formal, binding public commitment. This verse serves as the crucial bridge that moves the narrative from lament and proposal to concrete, enforceable action, setting the stage for the challenging but essential reforms that unfold throughout the remainder of the chapter.
Historical & Cultural Context
The scene unfolds in post-exilic Judah, specifically in Jerusalem, where the returned exiles were striving to re-establish their identity as God's chosen people after generations in Babylonian captivity. The community faced immense pressure to assimilate with the surrounding pagan cultures, and intermarriage was not merely a social issue but a profound theological one, directly violating the Mosaic Law, particularly the prohibitions found in Deuteronomy 7:3-4 and Exodus 34:15-16. In the ancient Near East, and especially within Israelite culture, an oath (Hebrew: shevu'ah) was a deeply solemn and binding declaration, frequently invoked in the presence of God or by His name. Such a vow carried immense spiritual and social weight, implying divine judgment for its violation. Ezra's act of "making them swear" was therefore a powerful, culturally understood mechanism designed to ensure the seriousness and enforceability of their commitment to this difficult reform.
Key Themes
Ezra 10:5 powerfully underscores several key themes central to the book of Ezra and the broader post-exilic period. Decisive Leadership is prominently displayed in Ezra's transition from profound lament to authoritative, practical action. He guides the community from corporate confession to tangible obedience, highlighting the necessity of godly leaders who not only teach God's word but also courageously facilitate its practical implementation. The theme of Covenant Renewal is paramount, as the administered oath functions as a solemn recommitment to the Mosaic Law and to Israel's unique covenant relationship with Yahweh. This act was critical for preserving the nation's Holiness and Separation from defiling pagan influences, a recurring divine imperative for Israel to maintain its identity as a distinct, holy people set apart for God, as emphasized in passages like Leviticus 20:26. Finally, the involvement of "all Israel" highlights Corporate Responsibility and Commitment, demonstrating that both sin and repentance are communal, requiring a unified, collective response to rectify national transgression, mirroring other moments of national covenant renewal, such as the one described in Nehemiah 9:38.
Exposition and Analysis
Key Word Analysis
This verb signifies a decisive and active posture, indicating a shift from a state of prostration and grief (as seen in Ezra 9:3-5) to one of resolute leadership and action. It implies not merely a physical standing up, but a rising to the occasion, taking charge, and initiating a crucial phase of the reform. The term often carries the nuance of establishing or confirming something, suggesting Ezra's intent to establish a firm commitment.
This term denotes the administration of a solemn, binding oath. It is far more than a casual promise; it is a formal, covenantal act, often involving an appeal to God as witness and enforcer. By compelling them to "swear," Ezra elevated their commitment to a sacred, legally and spiritually binding declaration, implying severe consequences for any breach, as oaths were considered inviolable in ancient Israel.
In this context, "this word" refers to the specific command or matter at hand—the proposal to put away foreign wives and children, as articulated in Ezra 10:3. The term dâbâr encompasses not just spoken words but also matters, affairs, deeds, or decrees. Here, it denotes the concrete, actionable plan that the community was committing to implement, underscoring the practical and specific nature of their sworn obedience.
Verse Breakdown
"Then arose Ezra"
This phrase marks a critical turning point in the narrative. Having spent time in deep lament and prayer over the people's widespread sin of intermarriage, Ezra now transitions into active, authoritative leadership. His "rising" signifies a shift from internal anguish and passive mourning to external, decisive action, demonstrating his resolve to implement the necessary and difficult reforms.
"and made the chief priests, the Levites, and all Israel, to swear"
Ezra, in his capacity as a priest and scribe, exercises his authority to administer this solemn oath. The order of those swearing is significant: first the "chief priests" and "Levites," who were the spiritual custodians of the Law and bore primary responsibility for the nation's holiness, followed by "all Israel." This sequence ensures that the spiritual leadership sets the example and that the commitment is widespread and unified across the entire community, from the highest ranks to every responsible individual.
"that they should do according to this word"
"This word" refers directly to the specific, difficult, and painful proposal articulated by Shecaniah in Ezra 10:3. It was the commitment to "make a covenant with our God to put away all these wives and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law." This phrase clarifies the precise and demanding nature of the binding action they were undertaking.
"And they sware"
This simple yet profound statement confirms the successful execution of Ezra's command and the people's collective resolve. The people, having been convicted of their sin and moved by Ezra's leadership and the gravity of the situation, publicly and solemnly committed themselves to the difficult path of obedience. Their oath sealed their resolve and marked the official beginning of the painful but necessary process of purification and covenant renewal.
Literary Devices
The verse employs several literary techniques to underscore its significance and impact. The Action-Oriented Language of "arose," "made... to swear," and "sware" conveys a sense of immediate, decisive, and impactful progression from a state of contemplation and lament to one of resolute execution. The phrase "the chief priests, the Levites, and all Israel" utilizes Synecdoche, where specific parts (the spiritual leaders) are mentioned to represent the comprehensive whole (the entire community), emphasizing the universal scope and corporate nature of the commitment. This also highlights the theme of Corporate Responsibility, where the entire body, from its spiritual head to its individual members, is implicated in both the sin and the necessary repentance and reform. Furthermore, the implicit Contrast between Ezra's earlier deep grief and prostration (Ezra 9:3) and his present authoritative action underscores his powerful leadership and marks a critical turning point in the nation's spiritual journey from despair to decisive obedience.
Theological and Thematic Connections
Ezra 10:5 stands as a powerful testament to the biblical understanding of covenant, holiness, and the profound seriousness with which God regards human vows. It illustrates that true repentance is not merely an emotion but a commitment to concrete action, leading to a renewed alignment with divine commands. The act of swearing an oath before God underscores the binding nature of our promises to Him and to one another, reflecting a principle woven throughout Scripture: that God takes our words seriously, especially when they are invoked in His name. This moment of national recommitment to purity and separation from defiling influences resonates with the broader biblical narrative of Israel's call to be a holy nation, set apart for God's purposes, and serves as a reminder that faithfulness often requires difficult and costly obedience that impacts every facet of life.
Reflection and Application
Ezra 10:5 offers profound and timeless lessons for contemporary believers and communities. It powerfully reminds us that genuine repentance must move beyond mere emotional regret to decisive, tangible action. When confronted with sin, whether individually or corporately, there must be a clear and binding commitment to change, to "do according to this word" that God has spoken in His Scripture. This verse also underscores the gravity of our vows and commitments, whether they are made in marriage, baptism, church membership, or personal prayer. Our "yes" should be a firm and binding "yes," reflecting integrity and faithfulness before God and others, understanding that our words carry weight in His sight. Furthermore, Ezra's leadership serves as a compelling model for spiritual leaders today, calling them not only to teach God's word with clarity and conviction but also to courageously facilitate environments where faithfulness, spiritual purity, and accountability are upheld, even when it demands difficult decisions. The collective nature of the oath also highlights the importance of mutual accountability and shared responsibility within a faith community for maintaining spiritual health and adherence to God's principles, recognizing that communal sin often requires communal repentance and action.
Questions for Reflection
FAQ
Why did Ezra make them swear, rather than just accept their verbal agreement?
Ezra made the people swear an oath to elevate their commitment from a mere verbal agreement to a solemn, binding covenant. In ancient Israel, an oath was a deeply serious religious and legal act, invoking God as a witness and implicitly calling down divine judgment upon anyone who broke it. By making them swear, Ezra ensured that the reform was not superficial or easily abandoned, but deeply rooted in a sacred, enforceable commitment. This act solidified the community's resolve, provided a framework for accountability, and underscored the gravity of their transgression and the paramount importance of their obedience to God's law. It transformed a moment of emotional repentance into a foundational, binding act of national renewal, emphasizing the seriousness of their covenant with God.
What was "this word" they swore to do?
"This word" refers directly and specifically to the proposal made by Shecaniah in Ezra 10:3. It was the agreement to "make a covenant with our God to put away all these wives and such as are born of them, according to the counsel of my lord, and of those that tremble at the commandment of our God; and let it be done according to the law." This was a painful and costly act of obedience to God's command regarding separation from foreign influences, specifically the prohibition against intermarriage, which was seen as a direct threat to Israel's spiritual purity, covenant identity, and the very lineage through which the Messiah would come.
Christ-Centered Fulfillment
Ezra 10:5, with its emphasis on a solemn oath for purification and covenant renewal, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. While Ezra compelled Israel to swear an oath to uphold the Mosaic Law and externally separate from defilement, Christ establishes a new and better covenant, not based on external performance or a sworn promise to obey a written code, but on internal transformation and the perfect obedience of the Son of God (Hebrews 8:6). The "word" that Ezra's generation swore to do was the Law, which, though holy and good, ultimately revealed humanity's inability to perfectly keep it and highlighted the desperate need for a more profound cleansing. Jesus, as the perfect Lamb of God, perfectly "did according to this word" of God's will, fulfilling the Law's righteous demands and offering Himself as the ultimate sacrifice to purify His people not just from external defilement but from the very power and presence of sin (Romans 8:3-4). Our "oath" or covenant with God is now made in Christ, through faith and baptism, where we are united with Him, receiving forgiveness and the indwelling Holy Spirit, who empowers us to live a life of true holiness and obedience from the heart (Ephesians 5:25-27). Thus, the painful, external separation and sworn commitment of Ezra's day point forward to the glorious, internal purification and new creation accomplished by Christ, who makes us truly holy and eternally bound to God in an unbreakable covenant of grace, writing His law on our hearts (Jeremiah 31:31-34).