Now therefore let’s make a covenant with our God to put away all the wives, and those who are born of them, according to the counsel of my lord, and of those who tremble at the commandment of our God. Let it be done according to the law. Arise; for the matter belongs to you, and we are with you. Be courageous, and do it.”
Then Ezra arose, and made the chiefs of the priests, the Levites, and all Israel, to swear that they would do according to this word. So they swore. Then Ezra rose up from before God’s house, and went into the room of Jehohanan the son of Eliashib. When he came there, he ate no bread, nor drank water; for he mourned because of their trespass of the captivity. They made a proclamation throughout Judah and Jerusalem to all the children of the captivity, that they should gather themselves together to Jerusalem; and that whoever didn’t come within three days, according to the counsel of the princes and the elders, all his possessions should be forfeited, and himself separated from the assembly of the captivity.
Then all the men of Judah and Benjamin gathered themselves together to Jerusalem within the three days. It was the ninth month, on the twentieth day of the month; and all the people sat in the wide place in front of God’s house, trembling because of this matter, and because of the great rain.
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 vv3, 4, 7, 8, 9, 10, 11, 14, 16, 19, 25, 30, 44 Which are strangers and married contrary to the Law…
Which are strangers and married contrary to the Law of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 44 Ezr 10:3 Now therefore let us make a covenant…
Ezr 10:3 Now therefore let us make a covenant with our God to put away all the 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.
Ver. 3. Now therefore let us make a covenant] And so tie ourselves thereby to the better abearance; that we slip not collar, that we detract not the yoke of God’s obedience, Deu 10:20. Cleaving to God with full purpose of heart will require swearing. Broken bones must have strong bands to close them. Tottering houses must be cramped with iron bars, or they will soon fall down. If the vows of God be upon us, if we are covenanters, it will help against the fickleness of our false hearts; which cannot but know that if God shall be all-sufficient to us, we must be altogether his, Son 2:16. His is a covenant of mercy, even the sure mercies of David; ours is a covenant of obedience to him, in every part and point of duty.
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To put away all the wives] This Jews might do in this, and some other cases. So did Romans also with this only bill of divorce, Res tuas tibi habeto, Take what is thine own, and be packing. But Christians may not do thus because of difference in religion, 1Co 7:12, whatever some late upstarts have printed and practised to the contrary.
And such as are born of them] The children of those strange wives, persisting in their Paganism. These children, though disinherited, yet were not to be altogether deserted; but nourished and nurtured also in the fear and admonition of the Lord, Eph 6:4. Proving if, peradventure, God will give them repentance to the acknowledging of the truth, &c., 2Ti 2:25.
According to the counsel of my lord] Terms full of hearty respect and humble submission. He calls Ezra My lord, as Hannah did Eli, with an eye to his dignity, and authority, both as a priest and as a commissioner from the king of Persia. At Venice every ordinary mechanic is called Magnifico. At Vicenza, in Italy, the common title to a common gentleman is Signor Conte, as much as my lord earl. But Ezra was every way honourable and deserving; titles of honour were not worthy of him.
And of those that tremble at the commandment of our God] A periphrasis of a truly pious person, sc. such a one as feareth God and keepeth his commandments. And this is the man alone that is fit to judge the cases of conscience, and to comfort the feeble-minded. Now, although the comfort given by God’s ministers, such as Ezra was, be ordinarily most effectual (as is the blessing of parents, who are in God’s room), yet others also, that are conscientious and experienced persons, that tremble at the commandment of God, as here, may give excellent counsel and comfort in such a case. But how like the motion of a puppet, the language of a parrot, is the best discourse, in this subject of conscience, of the uninterested man.
And let it be done accordiny to the law] Which, though it take no direct and express order in this case, yet by due deduction and just inference it was determined both here and in Neh 9:2, that those strange wives should be put away.
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 vv3, 4, 6, 8, 9, 11, 14, 15, 16, 19, 25, 44 To put away all the wives; which though it…
To put away all the wives; which though it may seem harsh, yet is not unjust, if it be considered,
1. That marriages made between some prohibited persons; as suppose, between a father and his daughter, a brother and a sister, are not only unlawful, but void marriages, and ipso facto null, by the political laws of civil nations. And therefore these marriages with idolatrous and heathen women, being expressly and severely forbidden by God, might well be disannulled. And it was one of good Theodosius’s laws, that those actions which were done against law, should be accounted not only unlawful, but null.
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2. That there were many peculiar laws given to the Jews concerning the marrying and putting away of wives, as hath been observed before in their proper places, and therefore it is not strange if there be something more in this case that is now usual with us.
3. Supposing the matrimonial tie had continued, yet they might be excluded from cohabitation with them, as a just punishment upon them for the wilful breach of a known and positive law of God.
And such as are born of them: this may seem harder than the former, but many things may be said.
1. Whatsoever evil befell either them or their children, they had all reason to accept it as the just and deserved fruit of their own sin.
2. That children may and sometimes do suffer, at least temporal evils, for their parents’ sins, or upon occasion of them, is most evident, both by the Scripture instances, and by the laws and usages of nations in some cases.
3. This may seem to have been a necessary part of severity, partly, as a proper punishment of the parents’ sin herein, and to deter others more effectually from the like practices; partly, to prevent the corruption of their other children by the conversation and society of this ungodly and idolatrous brood; and partly, lest such children, being continually present with them, and stealing into their affections, might at last prevail with them to take their ejected wives again.
4. These children were only cast out of the families and commonwealth of Israel, but were not utterly forsaken and ruined; but due care was probably taken by authority that they should have some provision made for them, and some care taken about their education in the Jewish religion, &c.
According to the counsel of my lord; either,
1. As thou counsellest and desirest us to do. Or,
2. Let us do it in such manner as thou shalt think fit and agreeable to the law, as it follows; for it requires great caution, as being a matter of no small difficulty.
And of those that tremble at the commandment of our God: and of other serious and religious persons who may with thee consider and regulate the business.
Let it be done according to the law: this is meant, either,
1. Of the matter of the business, let that be done which the law requires; let them be put away. Or,
2. Of the manner of it, which must be according to the rules of God’s law.
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 vv6, 15 We have here an account of the proceedings upon…
We have here an account of the proceedings upon the resolutions lately taken up concerning the strange wives; no time was lost; they struck when the iron was hot, and soon set the wheels of reformation a-going. 1. Ezra went to the council-chamber where, it is probable, the priests used to meet upon public business; and till he came thither (so bishop Patrick thinks it should be read), till he saw something done, and more likely to be done, for the redress of this grievance, he did neither eat nor drink, but continued mourning. Sorrow for sin should be abiding sorrow; be sure to let it continue till the sin be put away. 2. He sent orders to all the children of the captivity to attend him at Jerusalem within three days (Ezr 10:7, Ezr 10:8); and, being authorized by the king to enforce his orders with penalties annexed (Ezr 7:26), he threatened that whosoever refused to obey the summons should forfeit his estate and be outlawed. The doom of him that would not attend on this religious occasion should be that his substance should, in his stead, be for ever after appropriated to the service of their religion, and he himself, for his contempt, should for ever after be excluded from the honours and privileges of their religion; he should be excommunicated. 3. Within the time limited the generality of the people met at Jerusalem and made their appearance in the street of the house of God, Ezr 10:9. Those that had no zeal for the work they were called to, nay, perhaps had a dislike to it, being themselves delinquents, yet paid such a deference to Ezra's authority, and were so awed by the penalty, that they durst not stay away. 4. God gave them a token of his displeasure in the great rain that happened at that time (Ezr 10:9 and again Ezr 10:13), which perhaps kept some away, and was very grievous to those that met in the open street. When they wept the heavens wept too, signifying that, though God was angry with them for their sin, yet he was well pleased with their repentance, and (as it is said, Jdg 10:16) his soul was grieved for the misery of Israel; it was also an indication of the good fruits of their repentance, for the rain makes the earth fruitful. 5. Ezra gave the charge at this great assize. He told them upon what account he called them together now, that it was because he found that since their return out of captivity they had increased the trespass of Israel by marrying strange wives, had added to their former sins this new transgression, which would certainly be a means of again introducing idolatry, the very sin they had smarted for and which he hoped they had been cured of in their captivity; and he called them together that they might confess their sin to God, and, having done that, might declare themselves ready and willing to do his pleasure, as it should be made known to them (which all those will do that truly repent of what they have done to incur his displeasure), and particularly that they might separate themselves from all idolaters, especially idolatrous wives, Ezr 10:10, Ezr 10:11. On these heads, we may suppose, he enlarged, and probably made such another confession of the sin now as he made Ezr 9:1-15, to which he required them to say Amen. 6. The people submitted not only to Ezra's jurisdiction in general, but to his inquisition and determination in this matter: "As thou hast said, so must we do, Ezr 10:12. We have sinned in mingling with the heathen, and have thereby been in danger, not only of being corrupted by them, for we are frail, but of being lost among them, for we are few; we are therefore convinced that there is an absolute necessity of our separating from them again." There is hope concerning people when they are convinced, not only that it is good to part with their sins, but that it is indispensably necessary: we must do it, or we are undone. 7. It was agreed that this affair should be carried on, not in a popular assembly, nor that they should think to go through with it all on a sudden, but that a court of delegates should be appointed to receive complaints and to hear and determine upon them. It could not be done at this time, for it was not put into a method, nor could the people stand out because of the rain. The delinquents were many, and it would require time to discover and examine them. Nice cases would arise, which could not be adjudged without debate and deliberation, Ezr 10:13. "And therefore let the crowd be dismissed, and the rulers stand to receive informations; let them proceed city by city, and let the offenders be convicted before them in the presence of the judges and elders of their own city; and let them be entrusted to see the orders executed. Thus take time and we shall have done the sooner; whereas, if we do it in a hurry, we shall do it by halves, Ezr 10:14. If, in this method, a thorough reformation be made, the fierce wrath of God will be turned from us, which, we are sensible, is ready to break forth against us for this transgression." Ezra was willing that his zeal should be guided by the people's prudence, and put the matter into this method; he was not ashamed to own that the advice came from them, any more than he was to comply with it.
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 vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 44 Now therefore let us make a covenant with our…
Now therefore let us make a covenant with our God,.... Renew our covenant with him, and lay ourselves under fresh obligation by promise and oath, and unanimously agree
to put away all the wives, and such as are born of them; he means all the strange wives, such marriages being unlawful; and such wives might the more easily be put away, since bills of divorce were in frequent use with the Jews, and the children of such also being illegitimate; and the rather they were to be put away, lest they should corrupt other children, or get into the affections of their fathers, which might lead on to receive their mothers again, and especially this was to be done as a punishment of their sin: though no doubt but a provision was to be made, and was made, for the maintenance both of wives and children:
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according to the counsel of my Lord; either of Ezra, whom he honours with this title, being a ruler under the king of Persia; or of the Lord God, according to his will declared in his words, which is his counsel:
and of those that tremble at the commandment of our God; feared to break it, and dreaded the effect of such a breach; and who no doubt would follow the counsel of the Lord, and join in their advice to act according to the proposal made:
and let it be done according to the law; as that directs in such cases.
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 vv3, 6, 9, 14, 15, 16, 25, 44 Such as are born - These children were only…
Such as are born - These children were only cast out of the common-wealth of Israel, but were not utterly forsaken; probably care was taken by authority, that they should have provision made for them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 4, 5, 6, 8, 9, 11, 12, 17, 19, 25, 44 Verse 3. Let us make a covenant] נכרת ברית…
Verse 3. Let us make a covenant] נכרת ברית nichrath berith, let us cut or divide the covenant sacrifice. See Clarke on Ge 15:10.
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 vv3, 4, 6, 8, 9, 11, 14, 15, 16, 18, 25, 44 Ezr 10:3. To put away all the wives, and…
Ezr 10:3. To put away all the wives, and such as are born of them — If this seem to any to have been an act of great severity, if not injustice, “let it be observed that the law (Deu 7:1, &c.) was express, and enforced with weighty reasons against these pagan marriages; and, therefore, since whatever is done contrary to law is, ipso facto, null and void, these marriages with idolatrous women, which were strictly forbidden by God, were, properly speaking, no marriages at all; and the children which proceeded from them were in no better condition than those whom we call bastards. No interposition of civil authority was therefore needful to dissolve these marriages; the infidelity and idolatry of the party espoused were as much an interdiction as any the most proximate degree of consanguinity, which, by the laws of all civilized nations, is known to vacate the marriage. But even suppose the civil authority thought proper to interpose in this matter, yet wherein had the Jews any reason to complain, if, in just punishment of their wilful breach of a known and positive law, they were excluded from cohabiting with these illegal wives; those Jews, who, for every light and trivial cause, made no scruple to give even their lawful wives a bill of divorcement, and might, therefore, with much less difficulty, be supposed willing to repudiate those whom the laws of their God, for fear of their catching the infection of idolatry, had forbidden them to live with?” — Dodd. See Selden, Uxor. Hebrews, 50:3, c. 18. It may be observed further here, that these wives and children were only cast out of the commonwealth of Israel, but were not utterly forsaken: probably care was taken by authority that they should have some provision made for them. For all was to be done according to the counsel of Ezra, and other good men, who feared God, and would not enjoin or advise any thing that was unjust or unmerciful. They would also probably take care that the children should be educated in the Jewish religion.
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 vv3, 6, 8, 9, 15, 17, 18 Let it be done according to the law -…
Let it be done according to the law - i. e., let a formal “bill of divorcement” be given to each foreign wife, whereby she will be restored to the condition of an unmarried woman, and be free to marry another husband (see Deu 24:1-2). The facility of divorce among the Jews is well-known. According to many of the rabbis, a bill of divorcement might he given by the husband for the most trivial cause. Thus, no legal difficulty stood in the way of Shechaniah’s proposition; and Ezra regarded it as necessary for the moral and religious welfare of the people.
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 vv3, 4, 6, 8, 9, 11, 14, 15, 16, 19, 25, 30, 44 Covenant. The marrying with strange women seemed to have…
Covenant. The marrying with strange women seemed to have annulled the covenant of God. --- Of them. The children were to follow the mothers, as in other unlawful connections. Their being suffered to remain behind, might have had dangerous consequences. (Calmet) --- The custom of divorcing was then in force, (Tirinus) and the Jews looked upon all as null, which was done contrary to the law; (Ven. Bede; Estius; Calmet; Grotius) though here the law was only prohibitory. (Cajetan) (Tirinus) --- As all was directed by the will of God, the dictates of humanity would not be disregarded (Calmet) on this trying occasion. (Haydock) --- The children migth be placed in houses for education. (Cajetan) (Tirinus)
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 vv5, 9, 10, 18, 19 Then Ezra . . . went into the chamber…
Then Ezra . . . went into the chamber of Johanan--At a private council of the princes and elders held there, under the presidency of Ezra, it was resolved to enter into a general covenant to put away their foreign wives and children; that a proclamation should be made for all who had returned from Babylon to repair within three days to Jerusalem, under pain of excommunication and confiscation of their property.
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 vv3, 4, 5, 6, 7, 8, 9, 12, 13, 14, 15, 16, 17, 19, 25, 44 3. Make a covenant — Enter into a solemn…
3. Make a covenant — Enter into a solemn agreement, and swear to put away all the wives. Comp. Ezr_10:5; Ezr_10:12; Ezr_10:19.
And such as are born of them — This was Shechaniah’s proposition; but how far the children with their mothers were put away does not appear, for in Ezr_10:11; Ezr_10:19 there is no mention of children. Doubtless all infant children went with their mothers, and this would be likely to be the rule with all children, unless some, old enough to express a choice, preferred to be adopted into the Jewish community. Such might have been retained as proselytes. See note on Ezr_10:44.
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The counsel of my lord — The advice and arrangements which Ezra might propose. Thus Shechaniah courteously addresses Ezra.
Those that tremble — Those who, like Ezra, had a keen sense of the dangers of the hour, and the people’s exposure to the curse of God. See note on Ezr_9:4.
According to the law — The whole reform should proceed in strict accordance with the law of Moses.
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 vv3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 23, 24, 25, 26, 29, 35, 37, 43, 44 3. let us make a covenant &c.] Compare other…
3. let us make a covenant &c.] Compare other covenants undertaken by the people, e.g. 2Ch_15:12; 2Ch_29:10; 2Ch_34:31-32; Neh_10:29; Jer_34:15.
to put away the wives &c.] Either legal divorce or the annulling of the marriages by public decree. The marriages had been valid, but were now declared sinful. The method of separation was forcible expulsion. The case of the wives and of their children, who had become ‘proselytes’ and embraced the Israelite religion, is not taken into account. The words ‘and such as are born of them’ probably refer to the children of tender years.
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according to the counsel of my lord] so R.V. text: R.V. Marg. Or, ‘the Lord’. The Hebrew text is ‘Adonai’, ‘my Lord’, and the Vulgate accordingly renders ‘juxta voluntatem Domini’. It is objected, (1) that the word ‘counsel’ (as in Ezr_10:8) seems in this context to imply human counsel, as generally. (2) Used of the Divine purpose, it is found chiefly in poetry and prophecy (e.g. Psa_33:11; Isa_5:19; Isa_19:17; Jer_49:20; Jer_50:45). (3) The name ‘Adonai’ (Lord) as a Divine title only occurs elsewhere in these books, Neh_1:11; Neh_4:14; Neh_8:10; Neh_10:30. (4) The expression ‘the counsel of the Lord and of those that tremble at the word of God’ is harsh. The rendering ‘my lord’ requires us to read ‘Adoni’, a very slight change. This was apparently read by the LXX. and by 1 Esdr., where there is no mention of the Divine name. The application of the title ‘my lord’ to Ezra is peculiar (but see Neh_3:5), and the allusion to his ‘counsel’, which can only refer to the substance of Ezra’s prayer, is not very natural. It is not easy to decide between the two readings. On the whole the R.V. text rendering is to be preferred. The tendency of Jewish scribes would be rather to introduce the Divine Name, if it was not in the text, than to alter it, if it was in the text, into a common word: and this tendency would be assisted, in this case, by the use of ‘Adonai’ in Neh_1:11; Neh_4:14. If the rendering of the R.V. marg. be adopted, then the ‘counsel of the Lord’ will refer to the teaching of the law. The combination of the Divine name ‘with those who trembled at the commandment of our God’ may be paralleled by Ezr_6:14, or Act_15:28.
of those that tremble at &c.] Cf. note on Ezr_9:4.
and let it be done according to the law] or ‘and according to the law it shall be done’. The clause is not very definitely expressed. And it has been differently understood to mean either that the general law forbidding marriage with the heathen should now be observed, or that this particular act of ‘putting away the strange wives’ should be performed in accordance with the regulations for divorce contained in the law (e.g. Deu_24:1-4).
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 vv7, 18 (7-17) Conference of the people and commission to try…
(7-17) Conference of the people and commission to try individual cases.
(8) Forfeited.—This, as also what precedes and what follows, again recalls the express commission of Ezra 7. But “according to the counsel” removes all appearance of arbitrariness on the part of Ezra.
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(9) Within three days.—From the time of hearing the summons. No town was more than forty miles distant; and of course only those would come that were able, and who came within the scope of the proclamation, the precise terms of which are not given. They were not more than could assemble “in the street,” or open court of the Temple. The minute specifications of date, and the two reasons for the trembling of the people, and the whole strain of the narrative, bear witness to the veracity of an eye-witness.
It was the ninth month.—Chisleu, our December, the rainy month in Palestine.
(10) Ezra the priest.—He stood up, not as the commissioner of Artaxerxes, not at this moment as the scribe, but as the representative of God.
(11) Do his pleasure.—This procedure, humanly severe, is connected with the Divine will.
From the people of the land, and from the strange wives.—The marriages were but a subordinate branch, though a very important one, of the wider sin: that of confederacy with idolators.
(13) We are many.—Better, we have greatly offended in this thing. The greatness of the offence of course implied the number of the offenders.
(14) Stand.—As a representative body in session.
Until the fierce wrath of our God for this matter be turned from us.—A difficult verse, owing to a slight peculiarity in the original. The meaning seems to be: until the fierce wrath of our God—fierce while this matter lasts—be turned away from us.
(15) Were employed about.—Rather, stood against. Nothing is said as to the reason for opposition on the part of these and the two who abetted them. But the reason is obvious enough. Some modern expositors are of their mind, and regard the act of Ezra as remedying one sin by another still greater. They bring Malachi (Ezr_2:15) to their support; but nothing in his prediction about “the wife of thy youth,” rightly understood, tends to condemn the conduct here described.
(16) By their names.—As in Ezr_8:20, the names were before the writer, but are not given.
And sat down.—That is, held a session. This was ten days after the general assembly.
(17) And they made an end.—Though the number of transgressors was only one hundred and thirteen, two months were occupied, which shows the care taken to do justice, especially to the claims of the women put away.
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 vv3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 15, 16, 17, 18, 19, 20, 24, 25, 26, 44 Now therefore let us make a covenant. Shechaniah had…
Now therefore let us make a covenant. Shechaniah had probably in his thoughts the (comparatively) recent covenant which the people had made in the reign of Zedekiah (Jer_34:15) on the subject of releasing their Hebrew slaves after six years of servitude. That covenant was entered into before God, in the temple, by the princes and all the people (ibid. ver. 10). To put away all the wives. Shechaniah probably held that marriages made contrary to the law were not merely wrongful, but invalid. At any rate, since the law of Moses, as interpreted by the Rabbis, allowed divorce "for every cause", (Mat_19:3) the remedy suggested was feasible, though scarcely one which the civil power could enforce. And such as are born of them. "Filii matrem sequuntur" was a maxim of Roman, and, apparently, also of Jewish law. Young children require especially a mother"s care. Older ones might be already tainted with idolatry. It was best, Shechaniah thought, to make a clean sweep, and dismiss the children as well as the mothers. According to the counsel of my lord. Ezra had not yet advised any course; but Shechaniah gathers from the horror which he has expressed what his wishes must be. Let it be done according to the law. Either, Let the law, which forbids these marriages, be in this way satisfied" (Dathe); or, Let the repudiation of the wives take place in the mode prescribed by the law". (see Deu_24:1)
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 vv9, 13, 18 Then all the men of Judah and Benjamin.
Ezr_10:9
Then all the men of Judah and Benjamin.
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A great and troubled assembly
The text teaches--
I. That it is the tendency of sin to produce sorrow and consternation of soul. There is a scorpion sin in remembered guilt when outward troubles and inward fears meet together (Gen_42:21).
II. That God mares with peculiar interest the time if which repentance unto life begins in the sow. Iii. That repentance when it is real will bring forth its appropriate fruits.
IV. That the names and persons of genuine penitents are for ever precious to God and recorded in his book. (Samuel Thodey.)
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 vv9, 16, 17, 40 ninth month
ninth month
i.e. December.
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 vv3, 5, 7, 9, 11, 12, 14, 16, 18, 20, 23, 26, 30, 33, 37, 41 we are with you
we are with you
"we will help you"
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translationWords
covenant
God
children
law
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 vv3, 4, 5, 8, 9, 15, 44 10:3 A covenant is a binding agreement, in this…
10:3 A covenant is a binding agreement, in this case specifically to divorce . . . pagan wives that the people of Israel had inappropriately married. By taking this action, they would renew their commitment to the Sinai covenant. • Women were generally given custody of their children when a marriage failed (cp. Hagar and Ishmael, Gen 21:14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.