Ezra 10

1 when Ezra, etc. Rather, as R.V., “while Ezra prayed and made confession.”

2. Shechaniah. Shechaniah appears not to have been implicated himself; but his father and others of his near relatives were: see ver. 26.

hope in Israel. Rather, “hope for Israel,” R.V. However great the sin, it is not hopeless when it is seen and lamented, and decisive steps are taken towards a reformation.

3 make a covenant . . . to put away all the wives, etc. This measure, though it was severe, especially in its bearing on the children, was evidently necessary to prevent the influx of idolatry. These cases differ greatly from those for which a milder rule was laid down by the Apostle Paul (1 Cor. vii. 12, 13); for the Jew who married a heathen wife did so in direct violation of his own law; whereas the parties referred to in the New Testament had married as heathens, but one of them had subsequently been converted to Christianity.

9 the ninth month. Kislev, about the beginning of December, which in Palestine is the coldest and most rainy season of the year. Ezra had now been in Jerusalem for four months (vii. 9).

the street. The broad space in front of the gate.

14. Let now our rulers . . . stand. That is, let them act as a court of inquiry; summoning before them the parties concerned, together with the judges and elders of their cities. The investigation seems to have occupied three months: see vers. 16, 17.

15 were employed about. Rather, “stood up against” (R.V.), i.e., opposed. But the rest of the assembly assented (16).

16 the first day of the tenth month. Tebeth (Dec.-Jan.), ten days later than the gathering mentioned in ver. 9.

18 among the sons of the priests. Although the law had particularly provided for the preservation of their honour in their marriages (see Lev. xxi. 7); and they, as teachers of the law, were bound, above all others, to set a good example.

19 they gave their hands. A most expressive mode of solemn agreement.

a ram of the flock for their trespass. A sin offering: see Lev. v. 14-16.

25 of Israel. That is, those who were neither priests nor Levites.

44. All these had taken strange wives. The transgression must have been very widely extended, owing probably in part to the small proportion of women who had returned from Babylon. Although this evil among the Jews seemed now to be thoroughly corrected, we find it noticed again some years afterwards: see Neh. xiii. 23; Mal. ii. 11.

NEHEMIAH is one of the great personalities of the Bible. His faith in God, his high character, his courage, his devotion to his country, his perseverance in face of opposition and ridicule, his belief in prayer, his respect for God’s laws and especially for that of the Sabbath, make his life an inspiration for every Christian.

The period covered by the Book is from 445 B.C., thirteen years after Ezra’s arrival in Jerusalem, to 433 B.C. Nehemiah, cup-bearer in the palace at Shushan, hears of the sad condition of Judæa, and of its people, and how, though the Temple had been rebuilt, the walls of Jerusalem were still broken down (i. 1-3). In his distress he turns to God with fasting, confession, and prayer, asking God to dispose the king’s mind in his favour (i. 4-11). Then he proceeds to action. He asks the king, not only for permission to return to Jerusalem for the purpose of rebuilding the walls, but also for letters to the governors of provinces through which he would have to pass. Artaxerxes not only gives him permission and the desired letters, but also provides him with an escort of cavalry (ii. 5-9). Nehemiah’s prayer was more than answered.