Ezra the priest stood up and said to them, “You have trespassed, and have married foreign women, to increase the guilt of Israel. Now therefore make confession to Yahweh, the God of your fathers, and do his pleasure; and separate yourselves from the peoples of the land, and from the foreign women.”
Then all the assembly answered with a loud voice, “We must do as you have said concerning us. But the people are many, and it is a time of much rain, and we are not able to stand outside. This is not a work of one day or two, for we have greatly transgressed in this matter. Now let our princes be appointed for all the assembly, and let all those who are in our cities who have married foreign women come at appointed times, and with them the elders of every city, and its judges, until the fierce wrath of our God is turned from us, until this matter is resolved.”
Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this; and Meshullam and Shabbethai the Levite helped them.
The children of the captivity did so. Ezra the priest, with certain heads of fathers’ households, after their fathers’ houses, and all of them by their names, were set apart; and they sat down in the first day of the tenth month to examine the matter. They finished with all the men who had married foreign women by the first day of the first month.
Among the sons of the priests there were found who had married foreign women: of the sons of Jeshua, the son of Jozadak, and his brothers, Maaseiah, and Eliezer, and Jarib, and Gedaliah.
They gave their hand that they would put away their wives; and being guilty, they offered a ram of the flock for their guilt.
Of the sons of Immer: Hanani and Zebadiah.
Of the sons of Harim: Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.
Of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah.
Of the Levites: Jozabad, and Shimei, and Kelaiah (also called Kelita), Pethahiah, Judah, and Eliezer.
Of the singers: Eliashib. Of the gatekeepers: Shallum, and Telem, and Uri.
Of Israel: Of the sons of Parosh: Ramiah, and Izziah, and Malchijah, and Mijamin, and Eleazar, and Malchijah, and Benaiah.
Of the sons of Elam: Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Elijah.
Of the sons of Zattu: Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.
Of the sons of Bebai: Jehohanan, Hananiah, Zabbai, Athlai.
Of the sons of Bani: Meshullam, Malluch, and Adaiah, Jashub, and Sheal, Jeremoth.
Of the sons of Pahathmoab: Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, and Binnui, and Manasseh.
Of the sons of Harim: Eliezer, Isshijah, Malchijah, Shemaiah, Shimeon,
Benjamin, Malluch, Shemariah.
Of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, Shimei.
Of the sons of Bani: Maadai, Amram, and Uel,
Benaiah, Bedeiah, Cheluhi,
Vaniah, Meremoth, Eliashib,
Mattaniah, Mattenai, and Jaasu,
and Bani, and Binnui, Shimei,
and Shelemiah, and Nathan, and Adaiah,
Machnadebai, Shashai, Sharai,
Azarel, and Shelemiah, Shemariah,
Shallum, Amariah, Joseph.
Of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Iddo, and Joel, Benaiah.
All these had taken foreign wives; and some of them had wives by whom they had children.
Geneva Bible translators 1599 · Public Domain On vv10, 11, 14, 16, 19, 25, 30, 44 Ye have laid one sin upon another.
Ye have laid one sin upon another.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 44 Ezr 10:10 And Ezra the priest stood up, and…
Ezr 10:10 And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.
Ver. 10. We have transgressed] We have disloyally, or rather sacrilegiously, trespassed, by transgressing the covenant. Other men’s sins are rebellious against God, but the saints’ sins are treacheries. Let the Philistines bind Samson, it wilt be nothing so grievous to him as that his brethren should do it. Men’s offences are much increased by their obligations.
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To increase the trespass of Israel] To add to the heap which thereby is grown as high as heaven, Ezr 9:6, and calls hard for fire from thence, Psa 11:6, to revenge the quarrel of the covenant. Draw water, therefore, before the Lord, as those did, 1Sa 7:6. Yea, pour out your hearts before him. God is a refuge for us, Psa 62:7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 14, 15, 16, 19, 25, 44 Do his pleasure; you have sinfully pleased yourselves, now…
Do his pleasure; you have sinfully pleased yourselves, now please God by your obedience to his command.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 The method of proceeding in this matter being concluded…
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 44 And Ezra the priest stood up,.... In the midst…
And Ezra the priest stood up,.... In the midst of the assembly to make his speech, acquainting them with the reason of their meeting together:
and said unto them, ye have transgressed; the law of God in the following instance:
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and have taken strange wives; of the people of the land and others, idolatrous persons:
to increase the trespass of Israel; to add to former iniquities, which had been the cause of the captivity.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 15, 16, 25, 44 Our rulers - Let the great council, called the…
Our rulers - Let the great council, called the Sanhedrim, be settled, and meet to determine of all particular causes. Judges - Who are best able to inform the great council of the quality of the persons, and all matters of fact and circumstances. Until - Until the thing be done, and God's wrath thereby removed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 12, 17, 19, 25, 44 Verse 11. Make confession] Acknowledge your sins before God,…
Verse 11. Make confession] Acknowledge your sins before God, with deep compunction of heart, and the fullest resolution to forsake them.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 14, 15, 16, 18, 25, 44 Ezr 10:11-12. Make confession unto the Lord; and do…
Ezr 10:11-12. Make confession unto the Lord; and do his pleasure — You have sinfully pleased yourselves, now please God, by your obedience to his command. And separate yourselves from your strange wives — There being no mention made here of putting away their children, but only their wives, it has been thought by some that they kept their children, and, by circumcision, dedicated them to God. For, though Shechaniah proposed the putting them away, yet it may seem not improbable that Ezra, to whom the matter was referred, when he came to order what should be actually done, mitigated the severity of the proposal. As thou hast said, so must we do — They saw no other remedy, and so submitted to what he required.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 17, 18 Some translate it: “Nevertheless, Jonathan the son of Asahel…
Some translate it: “Nevertheless, Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this.” The opposition was useless Ezr 10:16.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11, 14, 15, 16, 19, 25, 30, 44 Confession. Septuagint, "give praise;" which is done by repentance…
Confession. Septuagint, "give praise;" which is done by repentance and virtue. (Menochius) --- Confess your faults, and submit to the justice of God, Josue vii. 19. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10, 18, 19 Ezra the priest stood up, and said--Having fully represented…
Ezra the priest stood up, and said--Having fully represented the enormity of their sin and urged them to dissolve their unlawful connections, he was gratified by receiving a prompt acknowledgment of the justice of his reproof and a promise of compliance with his recommendation. But as the weather was ungenial and the defaulters were too numerous to be passed in review at one time, it was resolved that a commission should be appointed to examine into the whole matter. These commissioners, assisted by the judges and elders of the respective cities, made a minute investigation into every case, and after three months' labor completely removed all traces of the abuse. Doubtless, an adequate provision was made for the repudiated wives and children, according to the means and circumstances of the husbands.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 13, 14, 15, 16, 17, 19, 25, 44 12. All… answered — It was the loud uttered…
12. All… answered — It was the loud uttered vow and pledge of a vast assembly to conform to the Divine requirement. Compare Jos_1:16-18, notes.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 23, 24, 25, 26, 29, 35, 37, 43, 44 10. Ezra the priest] See note on Ezr_7:11.
10. Ezra the priest] See note on Ezr_7:11.
Ye have transgressed] R.V. Ye have trespassed, as in Ezr_10:2; Ezr_10:6, Ezr_9:4 and Neh_1:8; Neh_13:27. It is best to keep ‘transgress’ and ‘transgression’ for the Hebrew words ‘pâsha’ and ‘pesha’, which only once occur in this book (Ezr_10:13) but are very frequent elsewhere.
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and have taken strange wives] R.V. and have married strange women. See note on Ezr_10:2.
to increase the trespass of Israel] R.V. to increase the guilt of Israel. The ‘guilt’ or ‘guiltiness of Israel’, see on Ezr_9:6; Ezr_9:15. The fresh offence had added to the black account against Israel.
10–11. Ezra’s address to the people: (1) the offence stated; (2) the reform commanded, consisting of (a) public confession, (b) practical amendment.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v18 (18-44) List of the transgressors.
(18-44) List of the transgressors.
(19) They gave their hands.—The four members of the high priest’s family were peculiarly dealt with. They gave their distinct pledge, and offered each a special trespass offering. It is one among a multitude of similar tokens of authenticity in the history; and inventor would have given some reason for the peculiarity.
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(22) Pashur.—Comparing Ezr_2:36-39, we find that all the priestly families that returned with Zerub-babel were implicated in the national offence.
(25) Of Israel.—Of the laity eighty-six are mentioned, belonging to ten races which returned with Zerubbabel.
(34) Bani.—Probably this should be some other name, as Bani occurs before. The peculiarly large number of the representatives of his race suggests that there is some confusion in the present text.
(44) All these had taken strange wives.—Though the numbers are not summed up and distributed, it is evident that this closing sentence is emphatic. Ezra ends his history with a catalogue of the delinquents—strong testimony to the importance he attached to the reformation. The last words—literally, and there were of them wives who had brought forth children—tend in the same direction. Not even this pathetic fact restrained the thoroughness of the excision. But the Book of Nehemiah (Neh_13:23 seq.) will show that it was thorough only for a time.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 24, 25, 26, 44 ADDRESS OF EZRA, AND CONSENT OF THE PEOPLE TO…
ADDRESS OF EZRA, AND CONSENT OF THE PEOPLE TO PUT AWAY THE STRANGE WIVES (vers. 10- 14). Hitherto Ezra seems to have allowed the leading part in the matter to be taken by the civil authorities, whom he had found established in Jerusalem on his arrival. (Ezr_9:1-8) Now he came forward boldly, denouncing the sin committed, and as supreme governor commanding the repudiation of the strange wives. The assembled multitude consented, but urged that the matter required time; that the season was unsuitable for a prolonged stay of the whole body of country Jews at Jerusalem, and that the business would be most conveniently carried through by a standing commission consisting of the chief authorities of the city of Jerusalem, who should take the case of each country town separately, and, in conjunction with the elders and judges of each town, investigate the alleged mixed marriages of each locality, and adjudicate upon them. By this arrangement the bulk of the country Jews would be allowed at once to return home; and the case of each locality being taken separately, only a small number would at any given time be suffering the inconvenience of a compulsory absence from their residences, and the expense of a stay of some duration in the capital. The proposal was reasonable, and it appears to have approved itself to Ezra and his advisers, and to have been at once adopted.
Ezra the priest stood up. Now that the time had come for action, Ezra was not wanting to his duties. The chief authority had been put into his hands by the Persian king, (Ezr_7:25, Ezr_7:26) and he was bound to exercise it. Accordingly, the great bulk of the nation being assembled in obedience to the proclamation, Ezra came forward in person, and declared that the "strange wives" must be put away. Ye have taken strange wives. Literally, "have caused to dwell," i.e. have made them come and live with you in the holy land.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv13, 18 But the people are many.
Ezr_10:13-17
But the people are many.
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The reformation effected
I. notwith standing difficulties.
1. The greatness of the undertaking.
2. The inclemency of the weather. Learn: To eradicate sin is a task of the greatest difficulty.
II. notwithstanding opposition (Ezr_10:15). In affecting any great reformation opposition is to be expected.
III. with exemplary wisdom and fairness.
1. By the proper authorities.
2. With competent and reliable witnesses.
3. In the presence of the accused.
4. Wits due regard for the convenience of the people.
5. With careful inquiry.
Learn: The importance of combining prudence of method with earnestness of purpose in carrying out great reformations.
IV. thoroughly. Learn: The importance of making an end of sin when we are battling with it. (William Jones.)
Postponed reparations
These people, called upon to do justice, to confess, to go and begin a new life, said, Certainly: only let the rain get over, and you will find us pious enough; in the meantime we cannot turn the heathen wives cub of doors. How pitiable, how conspicuously human! They said in effect, We cannot go out in the rain to settle this matter--we are not able to stand without--we are without shelter, protection, and thou seest how the rain is coming down in cataracts: we are not trifling with the covenant, we respect it in every syllable and every letter, and it shall certainly all be carried out: but let the weather clear up! Treacherous conscience, treacherous reason! How can a man go over a muddy road to repair an injustice he has done! Let the scavenger come first, let the high way be clean for hi, dainty feet; then when all is dry as summer dust, and that summer dust has been well laid by watering-cart, my lord will cross the road. But my lord is too late. The life on which the injustice was inflicted is dead. How full is the heart of these postponed reparations! How much we are going to do when the clouds break and the sun comes back again! When the commercial sun returns cloudlessly, then we will pay up our arrears and discharge our obligations; we shall then be able to go out with some comfort, and then we shall return in the evening with a new song and a secret joy. You will not do so. If you cannot face the weather, you cannot face a grand moral obligation. You are paltering with yourselves, you are killing your conscience. Every days delay means disqualification for the thing that is to be done. Send away the evil though it should be drenched with rain! (J. Parker, D. D)
Delay is unwise in moral reformation
The longer you keep a sin in your heart the more it gets hold of you; its fangs are getting deeper and deeper. Thus men would deal with all manner of problems, whether they be personal problems, or social problems, or imperial questions. Men are very anxious not to make vital reforms speedily. They do not want to guillotine their crimes. Let those crimes be slowly poisoned; let our sins die a lingering death. The drunkard says he is going to reform, but if you were to take away the intoxicating poison from him all at once he would go mad. He is going to slope his way gradually down into sobriety; he is going to drink himself into teetotalism. This thing, saith he, cannot be done in a day or two; why be unreasonable about it? It is very wonderful what our prison discipline does in this matter. A man is caught in the very act of intoxication, and for six months he sees no more of intoxicating drink, and yet he does not go mad. What can be said to such poor innocents as Judah and Benjamin and Israel when they say, We have taken a covenant, and we are going to do all that we have confessed and promised; only the weather is so atrociously bad and the great problem is so complicated and far-stretching that it cannot be done in a day or two? There are thousands of people involved in this same thing, who say, Give us time! Not an hour should be given. The reformation should be begun now. There are some things you cannot make right little by little. In the first instance you should make the covenant so binding that you will not touch the evil thing again, and then you must little by little work your way into greater and greater strength. No wise teacher will contend that the strength will come in sufficient adequateness all at once: but the step first taken must be positive and irreversible; then the after-progress may be wisely slow. (J. Parker, D. D)
And it is a time of much rain.
A time of much rain
The rain to which the text refers fell, it is supposed, in December, the coldest and most rainy month in Palestine. It came at an important juncture, when work requiring fine weather had to be done. Ezra has arrived in Jerusalem. He has come full of patriotism, clothed with authority, with vast treasures for the temple from the Persian court. He has come fired with zeal for the honour of God, determined to do his utmost for the restoration of city, temple, and reformation of life. He soon learns that the people need something more important than gold and silver, or a magnificent ritualism. Their morals had been corrupted through their marriage alliances with the heathen. A convocation was summoned, when it was resolved that there should be a dissolution of all marriage relations that were contrary to the law of the land; but so heavy was the rain that fell, that the people trembled for fear, as though the judgment of a second flood had broken in upon them on account of their sins. Israel could not forget that rain; nor will the rain of the present year (1880, a year of much rain) be easily forgotten. Many are looking at it in the light of science, some in the light of agriculture, others are looking at it in the light of commerce, but let us look at it in the light of Revelation. There is a Divine meaning in all things. Every drop of rain is full of Gods purpose.
I. A time of much rain teaches us our dependence.
1. It shows us there can be no harvests unless God permit. The farmer may plough and sow, his land may be most fertile, the seed of the best kind, cultivation perfect; but if God forbid His sun from shining, and command the clouds to pour down an overabundance of rain, day by day, for months, the hopes of harvest will be blasted.
2. A time of great rain reminds us that our commerce is at the Divine disposal. A had harvest cannot fail to lessen the wealth of a country and seriously affect its merchandise.
3. A time of much rain shows our dependence in many ways. You need change of air, and set out on a journey, but the benefit you seek depends on the weather which God will give; or you resolve to go to a distant town for the transaction of important business, you appoint the hour when you will be there to meet a person concerned in the transaction. But if it please God that at that very time there shall be much rain, your friend may fail to come, your plans may miscarry, your health may suffer, and your life may be imperilled through the inclemency of the weather. Go to now, ye that say, etc. The law of dependence is stamped on all things. Every atom is dependent on atom, man on man, nation on nation, world on world, and all are dependent on God.
4. This time of much rain makes us feel, as Englishman, that we are exceedingly dependent on other nations. What a dismal future would be before England to-day if she could not draw supplies of corn from foreign markets.
II. That a time of much rain is very trying.
1. To patience. Have we stood the trial? Have we murmured? Have we said, This is not right? A season so wet is not what we want; it is not what we have a right to expect. If so, we have forgotten that the spiritual life requires trial. A flower may come to perfection in one summer, but the tree that is to bear fruit requires not only the summers sun, but the rain and storms of many a winter,
2. To faith. It tried the faith of the Hebrews in the time of Ezra. It led to a temporary loss of faith in the goodness of God, for they trembled, thinking that the rain was a sign of His displeasure. But the faith of some people seems to be tried in relation to the Divine justice as well as goodness. Nay, they axe tempted to question the very existence of God and to regard the world as an orphan, abandoned to fate or stern law. They see the great machine of nature, but see not the personality that lives behind and through the whole. What a reproof does the wise economy of nature under which rain descends minister to such unbelief. But for the water that rises from the sea in clouds, and falls in showers on the earth, vegetable, animal, and human life could not exist. It is wisely ordained that in an island like ours, that is becoming so thickly populated and the large towns of which require at times more than an ordinary cleansing, that the average fall of rain should be maintained, not year by year, but by the overplus of one period making up for the deficiency of another. Sir Charles Lyell Was on the continent when he said to a gentleman sitting next to him at table: I fear the rains have been doing a great deal of mischief. I should think, replied his companion. they were much needed to replenish the springs after this year of drought I immediately felt, says Sir Charles Lyell, I had made an idle and thoughtless speech.
III. That a time of much rain should lead to prayer. Whatever some may say against the propriety of prayer for temporal blessings, there is in human nature an instinct that bids it ask for the Divine interposition in all seasons of distress. Surely prayer in relation to rain is as reasonable to-day as when Elijah prayed that there might be no rain; and it rained not on the earth for the space of three years and six months. (F. Fox Thomas.)
A wet harvest
It has been with us a time of much rain. And yet the present occasion suggests--
I. thankfulness. We are here to thank God, and we do well. If we cannot thank God for giving us a harvest at all, we are unworthy of being called His sons. What we ought to ask ourselves is this: When times were good and the seasons good, how did we show our gratitude? Did we show it by our lives? For if we only show it by eating or drinking more or in rude merry-making we can hardly wonder that we should not always be likewise blessed. Are there not some of us always ready to complain, seldom ready to give thanks? like the farmer in Cheshire that two boys went to see. The season had been particularly good. I wonder what hell find to complain of now, they said as they passed along. Well, farmer, they cried out, you have had a capital season. The farmers brow clouded as he pointed indignantly to a little patch of beans. Look at those beans, he said. Some of you are ready to complain of the swollen rivers, the sheets of water in the fields, the damaged crops, and the deluged gardens. But I would ask you to remember what we have escaped as well as what we have suffered. Only a few weeks ago men were trembling at the approach of the cholera, but through mercy we have escaped it. If we cannot thank God for His mercy we are unworthy of the Christian name.
II. amendment. What were the people about in the days of Ezra when they trembled for the great rain? They were about to set their houses in order to have done with the ways of sin. The time of careless sin was to give place to the day of Reformation. If it could only be the same with some soul in this church to-night! The harvest brings you to think of the day when God shall look over His fields, and gather the good grain into His barns and cast the bad away. These bad years and these floods of rain will not be wasted on you if they shall turn your thoughts from the good things of earth to the better things of heaved--if habits of careless sensuality give place to the fear of God. (W. R. Hutton, M. A.)
Neither is this a work of one day or two.--
Perseverance
I take this word as a motto of encouragement to all beginning or baffled by the hardships of the Christian life.
I. Perseverance is the secret of every successful life and work. Walk through the streets of our city. Who are its prosperous men. Many who began in a low estate, all their wealth then but two willing hands, a clear head, a determined will. How has the change come about? Perseverance has done it. They have reached their position by no sudden flight. They plodded on. Rung by rung they crept up the ladder. Step by step they climbed the mountain. Difficulties have been wrestled with and beaten down. It has been-hard work. Not a work of one day or two. This is universal. Look at men nationally eminent. Almost without exception what they became was owing to, their own determined effort. Men are what, God helping them, they make themselves. But the journey to success in commerce, literature, the arts, the sciences, is a long one. A long journey from the first saved shilling to the millionaires wealth; from the rude Chalk profile to the famous painting on the walls of the Academy; from the first experiments to the marvellous discoveries of a Faraday; from the boys halting verse to the poem round and perfect as a star. The, heights of prosperity are not reached at a bound. Over the clerks desks in the office of a prosperous Christian merchant were written in prominent letters the words--a key to his own success--Try again! By trying again, and again, and again, men touch the top of their ambition. But neither is this a work of one day or two. What a history of heroism is written in the turbulent pages of the great book of the deep! Think of Columbus. How splendid his day-dream of lands in the unknown West. But how difficulty after difficulty shut him in from the ocean he desired to adventure. Native Genoa was deaf to him. Venice refused to help him. The Court of Portugal deceived him. Spain at last befriended his request. And then, when out on the vast and unknown waters, his vessel rang with the cries of mutiny. But the stout heart quailed not. And, at length, the cry of Land! land! announced a New World given to the Old. And in our own day one of the greatest triumphs of perseverance has united by sensitive and communicating wire that New World with the Old. And was that salutary work easily accomplished? Hear the words of Cyrus Field, the captain of this bloodless and blessed victory: It has been a long and hard struggle. Nearly thirteen years of anxious watching and ceaseless toil. Often has my heart been ready to sink. Many times when wandering in the forests of Newfoundland in the pelting rain or on the deck of ships on dark, stormy nights, alone, far from home, I have almost accused myself of madness and folly to sacrifice the peace of my family and all the hopes of life for what might prove, after all, but a dream. I have seen my companions one after another fall by my side, and feared I too might not live to see the end. And yet one hope has led me on, and I have prayed that I might not taste of death till this work was accomplished. That prayer is answered; and now beyond all acknowledgments to men is the feeling of gratitude to Almighty God. A vast and beneficent success, and neither was that a work of one day or two. So with all great and philanthropic movements. They have sprung from a feeble beginning. They have become incarnate in some determined man. Slowly have friends gathered to his side. Obstacles have impeded them. Misrepresentations have assailed them. Still on the little band has gone. So moved John Howard in his effort to cleanse and reform prisons and prisoners. So moved Clarkson and-others in their efforts to secure emancipation for every English-owned slave. So, have moved Livesey and others in their effort to make England a sober land. But we must say in view of the huge obstructions and tests of philanthropic patience, neither is this a work of one day or two.
II. Perseverance is the necessity of spiritual life and prosperity. If perseverance is needed for secular interests and temporary prosperity, who can complain if it is also needed for spiritual and eternal blessing. Evil ways have to be broken off, and that is not an easy thing. Habit in sin is tyrannic. We cannot drop a habit as we change an old garment for a new, discarding the old at once and for ever. The guilt of sin may be pardoned, but something still of its power survives. Has a man been accustomed to vice? Though a new creature, he must prayerfully and resolutely watch lest in unguarded moment he fall to the old life. Has the habit been profanity? How well must the lips be watched lest unconsciously the sinful words break forth. Has the habit been inebriety? How well the reclaimed must avoid scenes and associations with their alluring and pitiless spell, and the very beginning of the cup whose dregs are death. Has the habit been profligacy? How well must the eyes be watched lest through Eye Gate the soul be stormed and the rescued soul dragged down once more into the horrible pit. And if the sin has been secret and of the soul, all the more need of vigilance. To break from sin to holiness is not an easy thing. It is possible, though difficult. Possible, though not a work of one day or two. Who among the Bible saints were without sin? Their piety grew. Take the case of Jacob. He is an unlovely, self-seeking man when he first comes into history. But even then he had that faith by which the heart is purified. Through many years the contest went on between the baser and nobler elements of his nature. To be all that the saint ought was not easy to Jacob, but he kept on trying. And when we see him in the sunset of life before Pharaoh, on his deathbed, blessing his children, we see a man so unlike the Jacob that deceived Isaac that we scarcely know him for the same. But that was not a work of one day or two. You have perhaps in your eye some Christian man or Christian woman that you desire to be like. You say, If now, I could be so pure, so holy, so gentle, so useful as that one or that, then I should be happy. Well, remember that they to whom perhaps you look as spiritual models have had many years and many trials to fashion them to what they are. Then take heart about yourself. Sad indeed if you were quite content with yourself; but despair not. Paul said, I have learnt in whatsoever state I am therewith to be content. With his circumstances, though often hard and bitter, he had learnt to be content. But with himself, never. Not as though I had already attained, either were already perfect; but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus. But this is not a work of one day or two. Character is formed, as life is filled, with little things. Some of you may have a future of distinguished eminence in usefulness, but for the majority life will have a common cast. If we are to do any good we must utilise as they come, common occurrences and opportunities. If we are to be holy it must be in the lowly valley seen by few. And if our character is to be moulded by circumstances, it must be by trivial-seeming ones, by events that, light as gentlest chisel-touch on the marble face brings out the perfect beauty of expression that lives in the sculptors soul! By serving God in little things we shall become liker to Him. And if He is not served in the little He will not be in the greater. Look at any man. If he is not kinder for his religion, more considerate of others, their comfort and feelings, more industrious at toil, more courteous, more patient under trial, more happy in the joy of others and more sorrowful in their sorrow, then his religion is vain. Are these small things? They are witnesses to the greatest of all--the mans renewal. By little acts we are forming habits and shaping character. Little strokes made that ark which saved Noah. The good work is a much hindered work. We have proclivities to evil. The very spirituality of religion is a vital element of difficulty. Then how many hindrances from without? With such hindrances time is a necessity to progress. We are called to perfection. We are to be holy as Christ is holy. There is a work to be wrought in us. A work of one day or two? A work for eternity? Think of the encouragements to perseverance. Christ prays for us. He saves us from sin. He breaks its power. He marks our steps and rejoices in our progress. He loves us to the end. Because He prays, the Spirit helpeth our infirmities in every time of need. And because He pleads heaven will be yours at last. (G. T. Coster.)
Character improvement takes time
The masterpieces of literature were not produced in a few weeks, nay, nor a few years. Their authors displayed an almost infinite patience before they were finished. Comparatively few authors have such patience to-day, and hence the multitude of ephemeral works. Who in these days would seriously attempt such buildings as the Pyramids? Works that last cannot be put together or run up in a few hours. A whole crop of mushrooms will spring up in a night; oaks take centuries to come to perfection. (Christian Weekly.)
Persistence required in moral reformations
Virtue is not a mushroom that springeth up of itself in one night, when we are asleep or regard it not; but a delicate plant that groweth slowly and tenderly, needing much pains to cultivate it, much time to guard it, much time to mature it. Neither is vice a spirit that will be conjured away with a charm, slain by a single blow, or dispatched by one stab. Who, then, will be so foolish as to leave the eradicating of vice and the planting in of virtue into its place for a few years or weeks? Yet he who procrastinates his repentance and amendment grossly does so with his eyes open, he abridges the time allotted for the longest and most important work he has to perform; he is a fool. (L. Barrow.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv16, 17, 40 tenth month
tenth month
i.e. January.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v18 Catalog of Men who had taken Strange Wives
Catalog of Men who had taken Strange Wives
v. 18. And among the sons of the priests there were found that had taken strange wives; namely, of the sons of Jeshua, the son of Jozadak, and his brethren: Maaseiah, and Eliezer, and Jarib, and Gedaliah.
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v. 19. And they gave their hands that they would put away their wives, pledging themselves most solemnly by giving their right hand; and being guilty, they offered a ram of the flock for their trespass. Cf Lev 5:14-15.
v. 20. And of the sons of Immer: Hanani and Zebadiah.
v. 21. And of the sons of Harim: Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.
v. 22. And of the sons of Pashur: Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah.
v. 23. Also of the Levites: Jozabad, and Shimei, and Xelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.
v. 24. of the singers also: Eliashib; and of the porters: Shallum, and Telem, and Uri.
v. 25. Moreover, of Israel, of the lay-members of the congregation: of the sons of Parosh: Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.
v. 26. And of the sons of Elam: Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.
v. 27. And of the sons of Zattu: Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.
v. 28. of the sons also of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai.
v. 29. And of the sons of Bani: Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.
v. 30. And of the sons of Pahathmoab: Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.
v. 31. And of the sons of Harim: Eliezer, Ishljah, Malchiah, Shemalah, Shimeon,
v. 32. Benjamin, Malluch, and Shemariah.
v. 33. of the Sons of Hashum: Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.
v. 34. of the sons of Bani: Maadai, Amram, and Uel,
v. 35. Benaiah, Bedelah, Chelluh,
v. 36. Vaniah, Meremoth, Eliashib,
v. 37. Mattaniah, Mattenai, and Jaasau, V. 38. and Bani, and Binnui, Shimei,
v. 39. and Shelemiah, and Nathan, and Adaiah,
v. 40. Machnadebai, Shashai, Sharai,
v. 41. Azareel, and Shelemiah, Shemariah,
v. 42. Shallum, Amariah, and Joseph.
v. 43. of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah.
v. 44. All these had taken strange wives; and some of them had wives by whom they had children, a fact which, of course, in. creased the difficulties of Ezra’s task. All those who have sinned openly ought to acknowledge their transgression in the same manner and put away the offense. Every Christian congregation should be zealous about the honor of God and the welfare of all the souls in its midst.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 12, 14, 16, 18, 20, 23, 26, 30, 33, 37, 41 Separate from
Separate from
move away from, be different from
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translationWords
praise
Yahweh
God
will of God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15, 44 10:15 It is unclear why these four people opposed…
10:15 It is unclear why these four people opposed the plan. Perhaps they wanted a stricter penalty, or perhaps they or members of their families did not want to divorce their foreign wives. That there were only four dissenters shows the overwhelming support the policy had gained among the rest of the exiles. Sadly, a few years later, a similar problem of intermarriage with pagan wives created another crisis within the community (Neh 9–10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.