Text -- Ezra 10:12 (NET)

10:12 All the assembly replied in a loud voice: “We will do just as you have said!

Commentary -- Word/Phrase Notes (per phrase)

JFB: Ezr 10:10-17

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.

Clarke: Ezr 10:12

As thou hast said, so must we do - They all resolved to do what Ezra then commanded, they did put away their wives, even those by whom they had children; Ezr 10:44 : this was a great hardship on the women and children. Though by the Jewish laws such marriages were null and void, yet as the women they had taken did not know these laws, their case was deplorable. However, we may take it for granted that each of them received a portion according to the circumstances of their husbands, and that they and their children were not turned away desolate, but had such a provision as their necessities required. Humanity must have dictated this, and no law of God is contrary to humanity. After all, there is some room to doubt whether they did put them finally away, for several years after Nehemiah found Jews that had married wives of Ashdod, Ammon, and Moab; Neh 13:23. And if these were not the same women, we find that the same offense was continued.

TSK: Ezr 10:12

As thou hast said : They all resolved to do what Ezra had commanded; and they did put away their wives, even those by whom they had children (Ezr 10:44), each of whom doubtless received a portion according to the circumstances of her husband, and was not turned away desolate. Humanity must have dictated this, and no law of God is contrary to humanity.

so must we do : Ezr 10:3, Ezr 10:4; Neh 13:23; Psa 78:37, Psa 78:57

Commentary -- Word/Phrase Notes (per Verse)

Gill: Ezr 10:12

Then all the congregation answered and said with a loud voice,.... That they might be heard, and to show that they were willing and ready to comply with what was proposed:

as thou host said, so must we do; being convinced of their sin, they saw it was a duty incumbent on them to put away their strange wives, and that there was a necessity of it, to avert the wrath of God from them.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 10:12

¹ tn Heb “thus according to your word [singular = Qere] concerning us, to do.”

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 10:1-44

1 Ezra encouraged to reform the strange marriages.

6 Ezra assembles the people.

9 The people repent, and promise amendment.

15 The care to perform it.

18 The names of them which had married strange wives.

MHCC: Ezr 10:6-14

There is hope concerning people, when they are convinced, not only that it is good to part with their sins, but that it is necessary; we must do it, or we are undone. So rich is the mercy, and so plenteous the redemption of God, that there is hope for the vilest who hear the gospel, and are willing to accept of free salvation. When sinners mourn for their sins, and tremble at the word of God, there is hope that they will forsake them. To affect others with godly sorrow or love to God, we must ourselves be affected. It was carefully agreed how this affair should be carried on. That which is hastily resolved on seldom proves lasting.

Matthew Henry: Ezr 10:6-14

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.

Keil-Delitzsch: Ezr 10:12-13

The whole assembly replied with a loud voice, and therefore with firmresolve: According to thy word it is our duty to do. עלינוּ must not be drawn to what precedes, as in the Vulgate, juxta verbum tuum ad nos , sic fiat , but to what follows, as in Ezr 10:4, Neh 13:13; 2Sa 18:11. But - they further remark, Ezr 10:13 - the people are many, - i.e., the assemblage isvery large to be able to deal immediately with the several cases; and it is(now) the time of the heavy rains, and there is no power to stand without, - i.e., at the present season we are not able to remain in the open air until thebusiness is discharged; neither is this the work of one day, or of two, forwe have transgressed much in this matter, - i.e., one or two days will notsuffice to investigate and decide upon all cases, because very many havebroken the law in this respect.

Constable: Ezr 7:1--10:44

II. THE SECOND RETURN UNDER EZRA chs. 7--10

A period of 58 years separates Ezra 6 from Ezra 7 (515-458 B.C.). During this time the events in the Book of Esther took place in Persia and, in particular, Susa, one of the Persian capitals.

Darius I (Hystaspes; 521-486 B.C.) became a very capable ruler who united the vast reaches of the Persian Empire under his control. He organized the empire effectively into 20 satrapies each of which functioned under a satrap appointed by the king. The satraps, who were usually from the Persian noble families, were virtual kings over their satrapies. They levied taxes and provided troops for the emperor.¹⁰⁰ Darius also built a huge palace at Persepolis, a canal that connected the Nile River with the Red Sea, and a system of roads that greatly facilitated travel and communication within the empire.¹⁰¹

". . . under Darius, Persia reached her zenith."¹⁰²

Darius' son, Xerxes I (486-464 B.C., known as Ahasuerus in Ezra 4:6 and the Book of Esther), succeeded this great king. He was not as successful as his father militarily. He was, however, able to subdue rebellions in Egypt and Babylon but lost a third of the Persian fleet to the Greeks and eventually had to withdraw Persian troops from Europe. He died at the hand of an assassin.

The next Persian king was Artaxerxes I (Longimanus; 464-424 B.C.), the younger son of Xerxes who killed his older brother to obtain the throne. During his reign the empire continued to decline in strength. The Greeks attacked Cyprus, Egypt rebelled, and parts of Asia Minor attained independence.

In Judah, the Persian providence of Yehud that was part of the larger satrapy of Eber Nari (lit. "beyond [i.e., west of] the [Euphrates] river"),¹⁰³ the Jews did not continue to fortify Jerusalem. They were content simply to worship at the temple. Their earlier zeal to return to the Mosaic ordinances that included separation from non-Jews waned. Over this 58-year period some of them intermarried with unbelieving Gentiles (9:1-2). Evidently the Levites neglected the teaching of the law (7:25; cf. Neh. 8:1-12), and temple worship became formal rather than sincere (7:23).

Constable: Ezr 10:1-44

2. The solution to the problem ch. 10

This chapter illustrates the fact that we should respond to sinful conditions by praying to God and by doing everything in our power and in God's will to change the situation.

Constable: Ezr 10:9-15

The cooperation of the people 10:9-15

This general assembly took place in late November or early December of 458 B.C. The people who were guilty agreed to divorce their foreign wives and to do this in various local towns that were convenient to their homes in the weeks and months that lay ahead. The Feast of Dedication fell on the twenty-fifth of this month. Perhaps they made their commitment to God then.

"Since such marriages led to the introduction of foreign cults, Ezra's drastic solution is along the same lines as Joshua's Shechem assembly with its commitment to putting aside foreign gods (Jos 24:23)."¹⁴¹

God sent rain (v. 10; fertility) when His people got right with Him. He had promised to do this in Deuteronomy 11:10-17.

Israel's leaders permitted divorce on this occasion because of the unlawful marriages of the Israelites. They had married contrary to the Law of Moses. Even though God hates divorce (Mal. 2:10-16) He permitted it (Deut. 24) to achieve the larger goals of maintaining Israel's distinctiveness so she could fulfill His purposes for her in the world (Exod. 19). His purposes for the church are not the same as His purposes for Israel. Furthermore the church is not subject to the Mosaic Law. Therefore it is inappropriate to appeal to the Jews' action on this occasion as a precedent that Christians who are married to unbelievers should follow (cf. 1 Cor. 7:12-13).

Christians who believe that God does not permit divorce for any reason find this passage very disturbing. Obviously Ezra was following the Law very carefully, and he permitted divorce. I believe that the biblical revelation is that God hates divorce and does not want people to practice it. However, He does permit them to practice it in certain situations. Similarly God does not want anyone to perish but wants everyone to experience salvation (1 Tim. 2:4; 2 Pet. 3:9). Nevertheless He permits people to perish.

Guzik: Ezr 10:1-44

Ezra 10 - Confession and Repentance

A. The people decide to forsake their sin.

1. (1) The example of Ezra's confession.

Now while Ezra was praying, and while he was confessing, weeping, and bowing down before the house of God, a very large assembly of men, women, and children gathered to him from Israel; for the people wept very bitterly.

a. While Ezra was praying, and while he was confessing: The power of Ezra's confession was not merely in the words recorded in Ezra 9:6-15. It was in the depth of heart that brought forth the prayer, here evidence by weeping, and bowing down before the house of God. He prayed this prayer and humbled himself on behalf of the people publicly, before a very large assembly of men, women, and children.

i. Bowing down before the house of God: The Hebrew grammar "implies that Ezra kept on 'throwing himself down' on the ground." (Yamauchi)

b. For the people wept very bitterly: This shows that the people were also struck by the conviction of sin and the need to confess and repent. They sorrowed over the sin of the covenant community just as Ezra had done.

i. "They could not wash their hands in innocency, they, therefore, washed them in tears; they knew that as the sins of the old world, so of this little world, needeth a deluge." (Trapp)

ii. Through the centuries, one mark of a powerful movement of the Holy Spirit among the people of God is that they are convicted of their sin and feel compelled to confess it and to put it away. The old Puritan John Trapp thought of confession as a purging of sin. "This is the soul's vomit, which is the hardest kind of physic [medicine], but healthsomest. This the devil knows . . . and, therefore, he holds the lips close, that the heart may not disburden itself by so wholesome evacuation." (Trapp)

iii. "Confession of sins is a neglected doctrine. It only comes into its rightful place in times of revival, when the Holy Spirit comes in doubly-convicting power and makes it impossible for the erring believer to have any peace of mind until the wrong is confessed whenever necessary." (J. Edwin Orr)

iv. In his book The Second Evangelical Awakening, Dr. J. Edwin Orr quoted the observations of a high-ranking army officer upon the work of the Spirit in his Scottish town: "Those of you who are ease have little conception of how terrifying a sight it is when the Holy Spirit is pleased to open a man's eyes to see the real state of heart. . . . Men who were thought to be, and who thought themselves to be good, religious people . . . have been led to search into the foundation upon which they were resting, and have found all rotten, that they were self-satisfied, resting on their own goodness, and not upon Christ. Many turned from open sin to lives of holiness, some weeping for joy for sins forgiven."

v. William Newton Blair, the author of a book describing the great Korean revival, declares: "We may have our theories of the desirability or undesirability of public confession of sin. I have had mine, but I know that when the Spirit of God falls upon guilty souls, there will be confession, and no power on earth can stop it."

vi. The Bible has much to say about the confession of sin, and we can surmise some general guidelines about the confession of sin:

· Confession should be made to the one sinned against.

· Confession publicly of specific sins should be made as far as the circle of those sins.

· Confession of general spiritual need, while being discrete about the specific sin, is appropriate when the circle of the sin is either personal or very small.

· Confession should be appropriately specific.

· Confession should be thorough.

2. (2-4) Shechaniah exhorts the people to action.

And Shechaniah the son of Jehiel, one of the sons of Elam, spoke up and said to Ezra, "We have trespassed against our God, and have taken pagan wives from the peoples of the land; yet now there is hope in Israel in spite of this. Now therefore, let us make a covenant with our God to put away all these wives and those who have been born to them, according to the advice of my master and of those who tremble at the commandment of our God; and let it be done according to the law. Arise, for this matter is your responsibility. We also are with you. Be of good courage, and do it."

a. We have trespassed against our God . . . yet now there is hope in Israel in spite of this: Shechaniah recognized the severity of their sin; yet he also knew that their present brokenness over their sin was an emblem of the work of God's Spirit among them. Thus it was reason for hope in Israel in spite of this.

i. It is interesting that Ezra himself did not suggest the course of action that Schechaniah did. Perhaps Ezra was so deeply troubled by the sin of the community that he could not think of a wise response. Perhaps Ezra knew what to do, but knew that the suggestion had to come from the community itself instead of from himself, who was a newcomer to Jerusalem and Judea.

b. Let us make a covenant with our God to put away all these wives: Shechaniah advised the actions of repentance, more than simply indulging the feelings of brokenness.

i. "One fact to be borne in mind about the issue as a whole is that divorce was permitted in Israel (Deuteronomy 24:1); and broken marriages had been rife at this time for the very opposite of the present reason: i.e., there had been a scandalous number of Jewish wives abandoned in favour of heathen women (Malachi 2:10-16)." (Kidner)

ii. "While divorce is always hateful to God (Malachi 2:16), and a witness to human 'hardness of heart' (Mark 10:5), the situation described in Ezra 9 and 10 was a classic example of one in which the lesser of two evils had to be chosen. If a serious reason for divorce could ever exist, this had a better claim than most to come within that category." (Kidner)

iii. "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." (Poole)

c. Those who have been born to them: This was a strong command, because not only would the wives be put away - but also the children. Because of this, some commentators (such as Adeney) think that this was excessive zeal in reforming, going beyond God's will and causing great harm. Yet we should see that this was in fact God's will.

i. This was understood by the ancient culture - that of course, the women would stay with their children. "'All these women and their children' reflects the fact that in ancient societies, as in ours, mothers were given custody of their children when marriages were dissolved." (Yamauchi)

ii. It was also, no doubt, mitigated by support from the husbands. "Though by the Jewish laws such marriages were null and void, yet as the women they had taken did not know these laws, their case was deplorable. However, we may take it for granted that each of them received a portion according to the circumstances of their husbands, and that they and their children were not turned away desolate, but had such a provision as their necessities required. Humanity must have dictated this, and no law of God is contrary to humanity." (Clarke)

iii. Also, it seems that because of God's mercy in this difficult situation, there were relatively few children affected (Ezra 10:44).

iv. "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." (Poole)

d. Arise, for this matter is your responsibility. We also are with you: Shechaniah both exhorted those guilty to do what was right and stood beside them in support. This was especially meaningful because it seems that though Shechaniah was not guilty of marrying a pagan woman, both his father and his uncles were (Ezra 10:21).

3. (5-8) Ezra issues a proclamation.

Then Ezra arose, and made the leaders of the priests, the Levites, and all Israel swear an oath that they would do according to this word. So they swore an oath. Then Ezra rose up from before the house of God, and went into the chamber of Jehohanan the son of Eliashib; and when he came there, he ate no bread and drank no water, for he mourned because of the guilt of those from the captivity. And they issued a proclamation throughout Judah and Jerusalem to all the descendants of the captivity, that they must gather at Jerusalem, and that whoever would not come within three days, according to the instructions of the leaders and elders, all his property would be confiscated, and he himself would be separated from the assembly of those from the captivity.

a. Ezra arose, and made the leaders of the priests, the Levites, and all Israel swear an oath: The counsel of Shechaniah seemed good to Ezra, so he immediately called upon the people to swear an oath to do according to this word. Significantly, Ezra began with the leaders; he expected them to make things right with God first.

b. He ate no bread and drank no water, for he mourned: For Ezra, this who tragedy was as bad as if someone had died. He could not think of himself or his own needs when he knew God was being so greatly dishonored.

i. We can say that Ezra observed a complete fast, abstaining from both food and water. This same kind of fast is rare in the Bible, but was observed twice by Moses (Exodus 34:28; Deuteronomy 9:18) and also by the people of Nineveh (Jonah 3:7).

ii. "The man who sets himself 'to seek, to do, to teach' the law of God invariably brings himself into places where sorrow will be his portion, and intrepid courage necessary." (Morgan)

c. Whoever would not come within three days . . . all his property would be confiscated, and he himself would be separated from the assembly: Ezra was given great civil authority by King Artaxerxes (Ezra 7:26). Here he put that authority to use by making the people fulfill the oath they had previously made (Ezra 10:5).

B. The spirit of repentance at the assembly of the people.

1. (9-11) Ezra's appeal to the trembling assembly.

So all the men of Judah and Benjamin gathered at Jerusalem within three days. It was the ninth month, on the twentieth of the month; and all the people sat in the open square of the house of God, trembling because of this matter and because of heavy rain. Then Ezra the priest stood up and said to them, "You have transgressed and have taken pagan wives, adding to the guilt of Israel. Now therefore, make confession to the LORD God of your fathers, and do His will; separate yourselves from the peoples of the land, and from the pagan wives."

a. So all the men of Judah and Benjamin gathered at Jerusalem within three days: This was a remarkable response to the remarkable call Ezra made in the preceding verses. Their unified response was another evidence of the moving of the Holy Spirit among the people of God.

b. All the people sat in the open square of the house of God, trembling because of this matter and because of heavy rain: The willingness of people to forsake normal comforts and to humbly assemble in adverse circumstances was another evidence of the moving of the Holy Spirit among them.

i. This response has been seen again as the Holy Spirit has moved upon the people of God. In March of 1859, at the beginning of a great move of God that would bring more than one million souls to conversion in Great Britain, some unordained men with a passion for revival preached at the First Presbyterian Church in Ahoghill, Northern Ireland. There was such a large crowd at that meeting that they had to dismiss the meeting out of fear that the balconies would collapse under the weight of so many people. They took the meeting to the street right outside the street, and in the freezing rain James McQuilkin preached to 3,000 people in the streets, with many of the listeners falling to their knees in the wet and muddy street because they were so moved by the conviction of sin under the preaching of these laymen.

c. You have transgressed . . . adding to the guilt of Israel: Ezra's word to the people was clear and strong. Though the moving of the Holy Spirit was evident, it was important to carry the work through to completion and to not be satisfied with a partial work.

d. Now therefore, make confession to the LORD . . . do His will . . . separate yourselves: This was a clear call to both confession and repentance.

i. We might even say that their confession would be vain without corresponding repentance. This repentance (the decision to stop one's sinful behavior and to do His will) is an essential element of the Christian life.

ii. "Perhaps you have the notion that repentance is a thing that happens at the commencement of the spiritual life, and has to be got through as one undergoes a certain operation, and there is an end of it. If so, you are greatly mistaken; repentance lives as long as faith. Towards faith I might almost call it a Siamese twin. We shall need to believe and to repent as long as ever we live." (Spurgeon)

2. (12-15) The response of the assembly.

Then all the assembly answered and said with a loud voice, "Yes! As you have said, so we must do. But there are many people; it is the season for heavy rain, and we are not able to stand outside. Nor is this the work of one or two days, for there are many of us who have transgressed in this matter. Please, let the leaders of our entire assembly stand; and let all those in our cities who have taken pagan wives come at appointed times, together with the elders and judges of their cities, until the fierce wrath of our God is turned away from us in this matter." Only Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite gave them support.

a. Yes! As you have said, so we must do: This was still another evidence of the remarkable moving of the Holy Spirit upon the people. They immediately answered (and with a loud voice) in agreement to what Ezra said.

b. But there are many people . . . nor is this the work of one or two days: The people asked Ezra for the time to make it right. This was necessary because so many people were involved in this sin; yet the principle was agreed upon with very little opposition.

c. Only Jonathan the son of Asahel . . .: "Why these four men opposed the measure is unclear. Perhaps they were protecting themselves or their relatives. Perhaps they viewed the measures of separation as too harsh. Less probably they were fanatics who wished no dely in implementing the measure." (Yamauchi)

3. (16-17) Each case is examined individually over a 3 month period

Then the descendants of the captivity did so. And Ezra the priest, with certain heads of the fathers' households, were set apart by the fathers' households, each of them by name; and they sat down on the first day of the tenth month to examine the matter. By the first day of the first month they finished questioning all the men who had taken pagan wives.

a. They sat down on the first day of the tenth month to examine the matter: Though Ezra was wisely willing to accept the delay because of necessity, he also held the assembly accountable to do what they agreed to do in the months after the great assembly.

b. They finished questioning all the men who had taken pagan wives: The whole process took many weeks, because so many men had taken pagan wives. The questioning was necessary because they needed to examine if one of these wives had genuinely decided to serve the Lord God and to forsake her native religions.

i. If the pagan wife had decided to keep her primary allegiance with her former people and their idols, she could not live among the covenant community and had to be divorced.

ii. To the end of the chapter, there is a list showing that only about 114 of these pagan wives refused to embrace the God of Israel and had to be divorced. Yamauchi calculates that it was less than one-half of one percent of the people who were guilty of this pagan intermarriage and who had to divorce their wives. Though it was such a small percentage, it still had to be dealt with strongly - and it was. It also shows that most of the foreign wives joined the people of God in their heart as well as their home.

iii. In the New Testament believers are also instructed to marry within the faith. Marriages to unbelievers are condemned (2 Corinthians 6:14) and widows (as one example of the unmarried) are directly commanded to marry within the faith (1 Corinthians 7:39). However, Paul specifically commanded that if a believer is married to an unbeliever, they are to remain in the marriage if at all possible, both for the possibility of a witness to the unbelieving spouse and for the benefit it brings to the children (1 Corinthians 7:12-17).

4. (18-44) The list of those found guilty.

And among the sons of the priests who had taken pagan wives the following were found of the sons of Jeshua the son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib, and Gedaliah. And they gave their promise that they would put away their wives; and being guilty, they presented a ram of the flock as their trespass offering. Also of the sons of Immer: Hanani and Zebadiah; of the sons of Harim: Maaseiah, Elijah, Shemaiah, Jehiel, and Uzziah; of the sons of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad, and Elasah. Also of the Levites: Jozabad, Shimei, Kelaiah (the same is Kelita), Pethahiah, Judah, and Eliezer. Also of the singers: Eliashib; and of the gatekeepers: Shallum, Telem, and Uri. And others of Israel: of the sons of Parosh: Ramiah, Jeziah, Malchiah, Mijamin, Eleazar, Malchijah, and Benaiah; of the sons of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth, and Eliah; of the sons of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad, and Aziza; of the sons of Bebai: Jehohanan, Hananiah, Zabbai, and Athlai; of the sons of Bani: Meshullam, Malluch, Adaiah, Jashub, Sheal, and Ramoth; of the sons of Pahath-Moab: Adna, Chelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui, and Manasseh; of the sons of Harim: Eliezer, Ishijah, Malchijah, Shemaiah, Shimeon, Benjamin, Malluch, and Shemariah; of the sons of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei; of the sons of Bani: Maadai, Amram, Uel, Benaiah, Bedeiah, Cheluh, Vaniah, Meremoth, Eliashib, Mattaniah, Mattenai, Jaasai, Bani, Binnui, Shimei, Shelemiah, Nathan, Adaiah, Machnadebai, Shashai, Sharai, Azarel, Shelemiah, Shemariah, Shallum, Amariah, and Joseph; of the sons of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel, and Benaiah. All these had taken pagan wives, and some of them had wives by whom they had children.

a. And among the sons of the priests who had taken pagan wives the following were found: Those who had to put away their wives (because they refused to convert) are here listed. This is a somewhat shameful list, and not a very good way to get one's name recorded in the best selling book of all time.

i. "None was exempt from the reformation, which was carried out with complete thoroughness. Such action is ever the true outcome, and only satisfactory expression, of sorrow over sin." (Morgan)

ii. Jewish rabbis speculated on the reason why Jewish men divorced their Jewish wives and married women from the pagan cultures (Malachi 2:10-16): because the Jewish women who returned from exile lost their beauty and aged before their time. "When the Jews drew near from the Exile, the faces of the Jewish women had become blackened by the sun. They therefore left them and married heathen wives." (Rabbi Johanan, cited by Yamauchi)

iii. They presented a ram of the flock: "This shows that they sinned against knowledge; for a sin of ignorance the oblation was not a ram, but a goat." (Trapp)

iv. Some of them had wives by whom they had children: "Whereby he implies that most of their wives were barren; which came to pass by God's special providence, partly to manifest his displeasure against such matches, and partly that the practice of this great and necessary duty might to be encumbered with too many difficulties." (Poole)

b. All these had taken pagan wives: As seen before, the greater problem was that these wives remained pagan and refused to join the covenant community. Their break with the people of Israel was grounded in faith, not in race.

i. "Let us at least separate ourselves after the manner of Christ, who frequented the temple, acknowledged the State, accepted invitations to great houses; but his heart and speech always revolved about his Father." (Meyer)

ii. Ezra here disappears from the Biblical record for about thirteen years, when he appears again in the Book of Nehemiah. His passion then was the same as it was at the end of the Book of Ezra: to transform the people of God by bringing them the Word of God.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Ezr 10:12

EZRA 10:10-44 —Why did God command Israelite men to put away their unbelieving wives, but Paul said not to do so?

PROBLEM: Ezra made all the returning Israelites put away their “pagan wives” because they were “adding to the guilt of Israel” ( Ezra 10:10 ). However, when Paul was asked whether a believer should divorce an unbelieving spouse, he said, “If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her” ( 1 Cor. 7:12 ). Aren’t these contradictory instructions?

SOLUTION: The different advice is given at different times, for different peoples, and for different reasons. First of all, Ezra’s command was given in OT times to the Jews, and Paul’s command was given in NT times to Christians. New Testament believers are not under OT laws to Israel (see comments on Matt. 5:17-18 ).

Furthermore, even assuming that the moral principle embodied in this OT command is still binding today, the situations are different for three reasons. First, the wives in the OT were not just “unbelievers” who were “willing” to be “sanctified” by the believing husband ( 1 Cor. 7:14 ). They were “pagans,” that is, they were probably Babylonian idol worshipers (cf. Neh. 13:25-26 ), who were having a pagan influence on their husbands. God told Solomon that his pagan wives, “will turn away your hearts after their gods” ( 1 Kings 11:2 ). Second, these were not just any pagans, for they included descendants of Moab and Ammon ( Ezra 10:30 ; cf. Neh. 13:23 ) and other surrounding nations of which God had told the Israelites explicitly that they should not marry them (cf. Ex. 34:16 ; Deut. 7:3 ). Third, they may even have been extra wives (cf. Ezra 10:44 ), and God forbid polygamy (see comments on 1 Kings    11:1 ). If so, they had violated the laws about polygamy ( Deut. 17:17 ) and idolatry (    Ex. 20:4-5 ). This is a different situation from Paul’s instruction to keep a non-    idolatrous monogamous wife (cf. 1 Cor. 7:2 ), if she wished to remain under the    sanctifying influence of a believing husband.   

Introduction / Outline

JFB: Ezra (Book Introduction)

EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezr 5:4, where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates [Ezr 5:3]. The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezra is rejected as apocryphal.

JFB: Ezra (Outline)

• PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezr 1:1-6)
• CYRUS RESTORES THE VESSELS. (Ezr 1:7-11)
• NUMBER OF THE PEOPLE THAT TURNED. (Ezra 2:1-70)
• THE ALTAR SET UP. (Ezr 3:1-13)
• OFFERINGS RENEWED. (Ezr 3:4-7)
• THE FOUNDATION OF THE TEMPLE LAID. (Ezr 3:8-13)
• THE BUILDING HINDERED. (Ezr 4:1-6)
• LETTER TO ARTAXERXES. (Ezra 4:7-24)
• ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17)
• DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)
• THE TEMPLE FINISHED. (Ezr 6:13-15)
• FEASTS OF THE DEDICATION. (Ezr 6:16-18)
• AND OF THE PASSOVER. (Ezr 6:19-22)
• EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10)
• GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
• EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
• EZRA'S COMPANIONS FROM BABYLON. (Ezr 8:1-14)
• HE SENDS TO IDDO FOR MINISTERS FOR THE TEMPLE SERVICE. (Ezr 8:15-20)
• A FAST PROCLAIMED. (Ezra 8:21-36)
• EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4)
• EZRA REFORMS THE STRANGE MARRIAGES. (Ezra 10:1-17)
• THOSE THAT HAD TAKEN STRANGE WIVES. (Ezra 10:18-44)

TSK: Ezra (Book Introduction)

This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

TSK: Ezra 10 (Chapter Introduction)

Overview

Ezr 10:1, Ezra encouraged to reform the strange marriages; Ezr 10:6, Ezra assembles the people; Ezr 10:9, The people repent, and promise amendment; Ezr 10:15, The care to perform it; Ezr 10:18, The names of them which had married strange wives.

Poole: Ezra (Book Introduction)

THE ARGUMENT

THAT this book of EZRA is part of the canonical Scripture is evident, partly from the testimony of the Jewish church, to which were committed the oracles of God , Rom 3:2 , who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his apostles with breach of that trust; and partly by the unanimous consent of all, both Jews and Christians, at this day. And that Ezra was thee writer of this book, is also, and ever was, the opinion of the Jews, who had thee best means of knowing this, and is most agreeable to his quality, for he was the son, or grandson , (as the word is elsewhere used,) of Seraiah , Ezr 7:1 , who was the high priest, 2Ki 25:18 1Ch 6:14 ; and he was a ready scribe of the law of Moses , Ezr 7:6 , and endowed with a more than ordinary measure of God’ s Spirit, as is evident from this book; and was himself an eye-witness of these transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshua; which makes that probable which the Jews report, that these prophets and other holy and learned men did review thee canonical books of the Old Testament, and added here and there some few passages in the historical books, and digested them into that order in which now we have them in our Hebrew Bibles; this being a work most suitable to the prudence, and piety, and sacred function of these persons, and to the present estate of the Jewish nation, who had been long in captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the principles of religion, and who were yet in a broken condition, and likely to be exposed to further calamities and dispersions; which also might be signified to some of them; and it was suitable also to that care which the wise and gracious God hath ever used for the guidance of his church, according to their several occasions and necessities.

Poole: Ezra 10 (Chapter Introduction)

CHAPTER 10

Shechaniah encourageth Ezra to reform the strange marriages, Ezr 10:1-4 . All Israel swear to do accordingly, Ezr 10:5 . Ezra, mourning, assembleth the people, Ezr 10:6-8 . The people at the exhortation of Ezra repent, and promise amendment, Ezr 10:9-14 . Their care to perform it, Ezr 10:15-17 . The names of them that married strange wives, Ezr 10:18-44 .

Awakened by the words and example of this holy priest and great potentate. So inexpressible is the good which is done by the good example, and the evil which is done by the bad example, of a great person, or of a minister. The fame of his great passion of grief, and of his many and public expressions thereof in the court before the temple, being in an instant dispersed over all the city, brought a great company together. The people wept very sore being greatly affected with Ezra’ s prayer, and with the common sin.

MHCC: Ezra (Book Introduction)

The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon. From its contents we especially learn, that every good work will meet with opposition from enemies, and be hurt by the misconduct of friends; but that God will make his cause to prevail, notwithstanding all obstacles and adversaries. The restoration of the Jews was an event of the highest consequence, tending to preserve religion in the world, and preparing the way for the appearance of the Great Deliverer, the Lord Jesus Christ.

MHCC: Ezra 10 (Chapter Introduction)

(Ezr 10:1-5) Ezra encourages to reformation.

(Ezr 10:6-14) He assembles the people.

(v. 15-44) Reformation effected.

Matthew Henry: Ezra (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ezra

The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. 7, where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, Ezr 1:1-11, 2. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. 3-6. III. Of Ezra's coming to Jerusalem, ch. 7, 8. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, Ezr 9:1-15, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

Matthew Henry: Ezra 10 (Chapter Introduction)

In this chapter we have that grievance redressed which was complained of and lamented in the foregoing chapter. Observe, I. How the people's hearts were prepared for the redress of it by their deep humiliation for the sin (Ezr 10:1). II. How it was proposed to Ezra by Shechaniah (Ezr 10:2-4). III. How the proposal was put in execution. 1. The great men were sworn to stand to it (Ezr 10:5). 2. Ezra appeared first in it (Ezr 10:6). 3. A general assembly was called (Ezr 10:7-9). 4. They all, in compliance with Ezra's exhortation, agreed to the reformation (v. 10-14). 5. Commissioners were appointed to sit " de die in diem " - day after day, to enquire who had married strange wives and to oblige them to put them away, which was done accordingly (v. 15-17). and a last of the names of those that were found guilty given in (v. 18-44).

Constable: Ezra (Book Introduction)

Introduction

Title

The title in the English text comes from the main character in the second part of the book (chapters 7-10). In the Septuagint translation this book also bore the name of Ezra or Esdras, the Greek transliteration of "Ezra." "Ezra" is a short form of Azariah, which means "Yahweh has helped." The Hebrew Bible has the same title.

Early Hebrew copyists placed Ezra together with Nehemiah because Nehemiah continues the history of Ezra.¹ Another reason they may have done this was to make the total number of canonical books agree with the number of letters in the Hebrew alphabet.² Another view is that they were written originally as one book and than divided later.³ Even today the Hebrew Bible links Ezra and Nehemiah as did the Septuagint translators. However the repetition of Ezra 2 in Nehemiah 6:7-70 suggests that these two books were not originally one. Evidently Origen (third century A.D.) was the first to divide Ezra-Nehemiah into two books, and Jerome followed this precedent in his Latin (Vulgate) translation.⁴

Writer and Date

Due to the ancient tradition that the same writer composed both parts of the book (chapters 1-6 and 7-10), many scholars believe Ezra produced all of it.⁵ A passage in the Talmud credits Ezra with the authorship of Ezra-Nehemiah and Chronicles.⁶ Ezra speaks in the first person in Ezra 7:28-8:34 and in chapter 9. This may suggest that he drew from a source such as the so-called "Ezra Memoirs" that recorded Ezra's personal recollections in the first person.⁷

Another popular view is that Ezra and Nehemiah each wrote the books that bear their names.⁸ A third view is that the joint book was a compilation that a "chronicler" made long after the events recorded took place.⁹

As a scribe (7:21), Ezra had the qualifications needed to write this book. He was a general contemporary of Nehemiah (Neh. 8:1-9; 12:36). Another reference in the Talmud claimed that Ezra was a disciple of Baruch, Jeremiah's scribe.¹⁰

The last historical reference in the book is in 4:21-23. In view of other chronological references in the book this event must have occurred about 446 B.C. Therefore Ezra could have written the book about 446 B.C. or shortly after that.

"Regardless of one's view of the authorship of Ezra-Nehemiah and its relationship to Chronicles, the theological viewpoint of the whole collection is essentially the same. The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there indeed is hope but that hope must be incarnated in the rebuilding of the Temple, the cultus, and the priesthood. Only as the remnant people became the theocratic nation, founded on and faithful to the covenant Yahweh made with their fathers, could they revive the Davidic house and anticipate the resumption of their mediatorial role among the nations of the earth. Ezra and Nehemiah are therefore burdened to clarify (1) the Person and works of God, (2) Israel's own identity and function as a covenant people, and (3) the nature of that covenant in postexilic times."¹¹

Scope

The earliest historical reference in Ezra is to the decree of Cyrus that he issued in his first year on the throne (1:1), 538 B.C.¹² The latest historical reference was just prior to Nehemiah's first trip to Jerusalem (4:21-23; cf. Neh. 1:1-3), 446 B.C. Therefore this book spans a period of 92 years of history.¹³

However most of the events recorded took place in 538-515 B.C. (chapters 1-6) and 458 B.C. (chapters 7-10). Between these two separate series of events the Book of Ezra records nothing. The events in the Book of Esther transpired during those years (482-473 B.C.).

Message¹⁴

Ezra, Nehemiah, and Esther have much in common. Among other things, they all deal with God's dealings with Israel following the captivity. Jeremiah had spoken of these years before the Babylonians destroyed Jerusalem (Jer. 25:11-14; 29:10-14). Now 70 years had passed, Babylon had fallen, and Cyrus was on the throne of Medo-Persia. The books of Ezra, Nehemiah, and Esther all reveal God overruling human failure. They show God remaking the vessel that had proven obstinate, Israel (cf. Jer. 18:1-6).

The Book of Ezra reveals four things about God's dealings with Israel that are of permanent value.

1. God's instruments are very diverse. In shaping Israel again God used instruments outside the nation as well as inside it.

His primary instruments outside were Cyrus, Darius, and Artaxerxes. Each one issued a decree that God had inspired just as much as any message of Isaiah or any of the other prophets of Israel (e.g., 1:1-4). God turned the hearts of these kings in the direction He wanted them to go (cf. Prov. 21:1). God directed the marching of their armies as well as the praying of the captives to accomplish His will.

His primary instruments inside the nation of Israel were Zerubbabel, Jeshua, and Ezra. Zerubbabel was a descendant of King Jehoiachin, and Jeshua was a descendant of Aaron. Thus God raised up a member of the kingly family and a member of the priestly family to resume His dealings with the nation as formerly. They began to inspire other Israelites, and the movement to return was under way. The third Israelite instrument was Ezra who was a scribe. We begin here to read of the scribes who are prominent in the Gospels. A scribe was a student, interpreter, teacher, and expositor of the Word of God. God uses both people who do not know Him and people who do know Him to carry out His plans.

2. God's might is awesome, another clear revelation in this book. We see this not only in the way God uses the two kinds of people just differentiated. We see it in the way He qualifies His workers to accomplish their tasks, as I have noted. We also see it in God's gathering His people from all over the ancient world to bring them back into Palestine. Most of the exiles did not return. Ezra's revelation provided the original readers with hope for the future.

3. God's people are changeable, another significant revelation. God gathered people from all the tribes, not just Judah, back to the land (2:70; 6:16-17). In exile the Israelites had renounced idolatry. They had returned to the worship of the one true God. The Lord's severe punishment of them for idolatry, as well as their own observation of idolatry for 70 years, took away their appetite for it. God had purged out this dross and could now fashion the nation anew.

4. God's work is proceeding, another important revelation. Note what God did to the nation. When the people returned to Palestine they had lost their national influence. They could not demonstrate how glorious it is to live under God's government as they had formerly. They also lost their independence. However they gained a place for themselves as a nation again. Furthermore God had saved them from racial extinction and absorption. The Pharisees (lit. separated ones) came into existence during the captivity. They wanted to prevent the Jews from intermixing with others. That attitude was good then, but it became bad later. In all these respects we can see God's work of reshaping the nation.

The message of the book arises from these observations on its emphases. I could state it this way. God does not discard what He has chosen but remakes it when it fails.

With people if one fails, he is out. With God if a person fails, he gets other opportunities. This is how God dealt with Jonah. It is how He dealt with Israel. Moreover it is how He deals with us. This is a great testimony to the eternal security of the believer. When the vessel is unyielding, God crushes it and begins to fashion it into a useful vessel again. That is a greater evidence of God's sovereignty than if He discarded it as hopeless. God's reason for doing this is His loyal love, compassion, and pity.

This revelation brings hope to everyone who fails. It gives hope when our good causes fall to pieces. It gives hope when God's servants fail. It also gives hope when we make a mess. God is still on His throne (cf. Hag. 2:4-5). No matter how you may have failed in the past God will use you if you renounce your sin, re-commit yourself to Him, and return to His Word.

Constable: Ezra (Outline)

Outline

I. The first return under Sheshbazzar chs. 1-6

A. The return from Babylon chs. 1-2

1. The edict of Cyrus and its consequences ch. 1

2. The exiles who returned ch. 2

B. The rebuilding of the temple chs. 3-6

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

II. The second return under Ezra chs. 7-10

A. The return to Jerusalem ch. 7-8

1. The decree of Artaxerxes and its consequences ch. 7

2. The journey itself ch. 8

B. The restoration of the people chs. 9-10

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

_____. "The Temple Vessels--A Continuity Theme." Vetus Testamentum Supplement 23 (1972):166-81.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "The Date and Personality of the Chronicler." Journal of Biblical Literature 40 (1921):104-24.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1982.

Balcer, J. "The Athenian Episkopos and the Achaemenid King's Eye.'" American Journal of Philology 98 (1977):252-63.

Batten, Loring W. A Critical and Exegetical Commentary on the Books of Ezra and Nehemiah. International Critical Commentary series. Edinburgh: T. & T. Clark, 1913.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Blenkinsopp, Joseph. Ezra-Nehemiah. Philadelphia: Westminster Press, 1988.

_____. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Bowman, R. A. "The Book of Ezra and the Book of Nehemiah." In Kings-Job. Vol. 3 of The Interpreter's Bible. 4 vols. Edited by G. A. Buttrick. Nashville: Abingdon Publishers, 1954.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Brueggemann, W. The Land. Philadelphia: Fortress Press, 1977.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

_____. "The Interpretation of Ezra IV. 4." Journal of Theological Studies 16 (1965):124-27.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Coogan, Michael David. "Life in the Diaspora: Jews at Nippur in the Fifth Century B. C." Biblical Archaeologist 37 (1974):6-12.

Cross, Frank Moore, Jr.. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

_____. Moses and the Gods of Egypt. Grand Rapids: Baker Book House, 1971.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Edersheim, Alfred. The Temple: Its Ministry and Service. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Freedman, David Noel, and G. Ernest Wright, eds. The Biblical Archaeologist Reader. Garden City, N.Y.: Doubleday and Co., Anchor Books, 1961.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

Grabbe, Lester L. "The Jewish Theocracy from Cyrus to Titus: A Programmatic Study." Journal for the Study of the Old Testament 37 (February 1987):117-24.

Haran, Manaheim. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, Roland K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Hoppe, Leslie J. "The Restoration of Judah." The Bible Today 24:5 (September 1986):281-86.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Japhet, Sara. "Sheshbazzar and Zerubbabel--Against the Background of the Historical and Religious Tendencies of Ezra-Nehemiah." Zeitschrift für die Alttestamentliche Wissenschaft 94 (1982):66-98.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kidner, Derek. Ezra and Nehemiah. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1979.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Koch, K. "Ezra and the Origins of Judaism." Journal of Semitic Studies 19:2 (1974):173-97.

Kuhrt, Amelie. "The Cyrus Cylinder and Achaemenid Imperial Policy." Journal for the Study of the Old Testament 25 (1983):83-97.

Laney, J. Carl. Ezra and Nehemiah. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lawson, Steven J. "The Pattern of Biblical Preaching: An Expository Study of Ezra 7:10 and Nehemiah 8:1-18." Bibliotheca Sacra 158:632 (October-December 2001):451-66.

Levine, Baruck A. "The Nethinim." Journal of Biblical Literature 82 (1963):207-12.

Luck, G. Coleman. Ezra and Nehemiah. Chicago: Moody press, 1961.

Margalith, Othniel. "The Political Role of Ezra as Persian Governor." Zeitschrift für die Alttestamentliche Wissenschaft 98:1 (1986):110-12.

Marmur, Dow. Intermarriage. London: Reform Synagogues of Great Britain, 1978.

Martin, John A. "Ezra." In The Bible Knowledge Commentary: Old Testament, pp. 651-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McConville, J. G. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration, pp. 261-272. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "A Theology of Ezra-Nehemiah and Esther." In A Biblical Theology of the Old Testament, pp. 189-205. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, A. R. "Assyrian Royal Names in Biblical Hebrew." Journal of Semitic Studies 21:1&2 (1976):1-14.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. Ezra; Nehemiah. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

New Bible Dictionary. 2nd ed. S.v. "Money," by A. F. Walls.

_____. 2nd ed. S.v. "Number," by R. A. H. Gunner.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Oppenheim, A. L. "The Eyes of the Lord." Journal of the American Oriental Society 88 (1968):173-79.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Pritchard, James B., ed. The Ancient Near East. Princeton: Princeton University Press, 1958.

_____, ed. Ancient Near Eastern Texts. 2nd ed. Princeton: Princeton University Press, 1955.

Rowley, H. H. "The Chronological Order of Ezra and Nehemiah." In The Servant of the Lord and other Essays on the Old Testament, pp. 137-68. 2nd ed. Revised. Oxford: Basil Blackwell, 1965.

_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library of the University of Manchester 37:2 (March 1955):528-61.

Ryle, H. E. The Books of Ezra and Nehemiah. Cambridge, Eng.: University Press, 1917.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Who Succeeded Xerxes on the Throne of Persia?" Journal of the Adventist Theological Society 12:1 (Spring 2001):83-88.

Slotki, Judah J. Daniel, Ezra, Nehemiah. London: Soncino Press, 1951.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1987.

Whitcomb, John C. "Ezra." In The Wycliffe Bible Commentary, pp. 423-33. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Winkle, Ross E. "Jeremiah's Seventy Years for Babylon: A Re-Assessment; Part I: The Scriptural Data." Andrews University Seminary Studies 25:2 (Summer 1987):201-14.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, J. Stafford. The Date of Ezra's Coming to Jerusalem. London: Tyndale Press, 1946.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yamauchi, Edwin M. "The Archaeological Background of Ezra." Bibliotheca Sacra 137:547 (July-September 1980):195-211.

_____. "Ezra-Nehemiah." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Book Introduction)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet) --- This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet) --- As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.) --- What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock) --- This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., and well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet) --- We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington) --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. (Calmet) --- Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel) --- But it is most probable that he compiled both from authentic documents. (Haydock) --- Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)

Gill: Ezra (Book Introduction)

INTRODUCTION TO EZRA

This book, in the Vulgate Latin and Arabic versions, is called the "First" Book of Ezra, Nehemiah being reckoned the "second"; but with the Jews both were accounted but one book ^a; in the Syriac version, it is called the Writing or Book of Ezra the Prophet; and this title is given him, both by Jews ^b and Christians ^c; in the Arabic version, it is called the First Book of Ezra the Priest, skilful in the Law; and that he was a priest is clear, since he was the son of Seraiah the high priest, who was slain by Nebuchadnezzar, and the younger brother of Josedech, who succeeded his father as high priest, and uncle to Joshua that succeeded him; and he was also a ready scribe in the law of Moses, see Ezr 7:1. That Ezra was the writer of this book is believed by the Jews ^d, and by the generality of Christians; only Huetius ^e thinks that the six first chapters were written by another hand, but his reasons are not satisfactory; and it has been universally received as canonical by all; it agrees with the prophecies of Haggai and Zechariah, and serves to illustrate them; it is of use for the continuation of the sacred history, to point at the fulfilment of prophecies concerning the return of the Jews from captivity, and the rebuilding of the temple; and to give us an account of the state of the church in those times, the troubles and difficulties it met with, and what care was taken to keep the tribes and families distinct, that it might be known from whom the Messiah sprung; this book contains an history of seventy years, according to the calculation of Bishop Usher ^f, from A. M. 3468, to A. M. 3538.

Gill: Ezra 10 (Chapter Introduction)

INTRODUCTION TO EZRA 10

Upon Ezra's prayer and confession, it was proposed by Shechaniah, that those who had married strange wives should put them away with their children, which they swore to do, Ezr 10:1, and proclamation was made throughout the land for all to meet at Jerusalem in three days' time, and accordingly they did, Ezr 10:6 when, at the exhortation of Ezra, all agreed to it, and persons were appointed to see it done, and the work was finished in the space of three months, Ezr 10:10 and a list of the names of those is given who had married such wives, and now put them away; of the priests, Ezr 10:18, of the Levites, Ezr 10:23, of the other Israelites, Ezr 10:24.