Ezra 10:27

they gave their hands--that is, came under a solemn engagement, which was usually ratified by pledging the right hand (Pro 6:1; Eze 17:18). The delinquents of the priestly order bound themselves to do like the common Israelites (Ezr 10:25), and sought to expiate their sin by sacrificing a ram as a trespass offering.





Next: Nehemiah Introduction

The method of proceeding in this matter being concluded on, and the congregation dismissed, that each in his respective place might gain and give intelligence to facilitate the matter, we are here told, 1. Who were the persons that undertook to manage the matter and bring the causes regularly before the commissioners - Jonathan and Jahaziah, two active men, whether of the priests or of the people does not appear; probably they were the men that made that proposal (Ezr 10:13, Ezr 10:14) and were therefore the fittest to see it pursued; two honest Levites were joined with them, and helped them, Ezr 10:15. Dr. Lightfoot gives a contrary sense of this: only (or nevertheless) Jonathan and Jahaziah stood against this matter (which reading the original will very well bear), and these two Levites helped them in opposing it, either the thing itself or this method of proceeding. It was strange if a work of this kind was carried on and met with no opposition. 2. Who were the commissioners that sat upon this matter. Ezra was president, and with him certain chief men of the fathers who were qualified with wisdom and zeal above others for this service, Ezr 10:16. It was happy for them that they had such a man as Ezra to head them; they could not have done it well without his direction, yet he would not do it without their concurrence. 3. How long they were about it. They began the first day of the tenth month to examine the matter (Ezr 10:16), which was but ten days after this method was proposed (Ezr 10:9), and they finished in three months, Ezr 10:17. They sat closely and minded their business, otherwise they could not have despatched so many causes as they had before them in so little time; for we may suppose that all who were impeached were fairly asked what cause they could show why they should not be parted, and, if we may judge by other cases, provided the wife were proselyted to the Jewish religion she was not to be put away, the trial of which would require great care. 4. Who the persons were that were found guilty of this crime. Their names are here recorded to their perpetual reproach; many of the priests, nay, of the family of Jeshua, the high priest, were found guilty (Ezr 10:18), though the law had particularly provided, for the preserving of their honour in their marriages, that being holy themselves they should not marry such as were profane, Lev 21:7. Those that should have taught others the law broke it themselves and by their example emboldened others to do likewise. But, having lost their innocency in this matter, they did well to recant and give an example of repentance; for they promised under their hand to put away their strange wives (some think that they made oath to do so with their hands lifted up), and they took the appointed way of obtaining pardon, bringing the ram which was appointed by the law for a trespass offering (Lev 6:6), so owning their guilt and the desert of it, and humbly suing for forgiveness. About 113 in all are here named who had married strange wives, and some of them, it is said (Ezr 10:44), had children by them, which implies that not many of them had, God not crowning those marriages with the blessing of increase. Whether the children were turned off with the mothers, as Shechaniah proposed, does not appear; it should seem not: however it is probable that the wives which were put away were well provided for, according to their rank. One would think this grievance was now thoroughly redressed, yet we meet with it again (Neh 13:23 and Mal 2:11), for such corruptions are easily and insensibly brought in, but not without great difficulty purged out again. The best reformers can but do their endeavour, but, when the Redeemer himself shall come to Sion, he shall effectually turn away ungodliness from Jacob.

Moreover of Israel - That is, as Calmet observes, simple Israelites, to distinguish them from the priests, Levites, and singers, mentioned in Ezr 10:18, Ezr 10:23, Ezr 10:24.

And they gave their hands that they would put away their wives,.... They proposed to do it, and actually did it:

and being guilty; of which they were fully convinced:

they offered a ram of the flock for their trespass; to make atonement for it, and thereby set an example to others to do the like. Aben Ezra observes, that we do not find that the trespass offering was a mulct to such who married strange wives, and conjectures, that it was the advice of the chief men to do it. From hence, to the end of Ezra 10:43, is a list of the men that had married strange wives, and put them away; those in Ezra 10:20, were priests; in Ezra 10:23, Levites, and those of them who were singers or porters; the rest were Israelites: and it is a very common distinction, in rabbinical writers, to distinguish the Jews into priests, Levites, and Israelites; of these we know no more than their names; some of the heads of the families may be observed in Ezra 2:1.

Of Israel, as distinguished from priests and Levites, i.e., of the laity. Of these latter are given in all eighty-six names, belonging to ten races, vv. 25-43, who returned with Zerubbabel. See Nos. 1, 5, 6, 9, 8, 4, 30, 17, and 27 of the survey of these races. ירמות in Ezr 10:29 should, according to the Chethiv, be read ירמות. - The twofold naming of sons of Bani in this list (Ezr 10:29 and Ezr 10:34) is strange, and Bani is evidently in one of these places a mistake for some other name. Bertheau supposes that Bigvai may have stood in the text in one of these places. The error undoubtedly lies in the second mention of Bani (Ezr 10:34), and consists not merely in the wrong transcription of this one name. For, while of every other race four, six, seven, or eight individuals are named, no less than seven and twenty names follow בּני מבּני, though all these persons could hardly have belonged to one race, unless the greater number of males therein had married strange wives. Besides, no names of inhabitants of cities of Judah and Benjamin are given in this list (as in Ezr 2:21-28, and Ezr 2:33-35), although it is stated in Ezr 10:7 and Ezr 10:14 that not only the men of Jerusalem, but also dwellers in other cities, had contracted these prohibited marriages, and been summoned to Jerusalem, that judgment might be pronounced in their several cases. These reasons make it probable that the twenty-seven persons enumerated in Ezr 10:34-42 were inhabitants of various localities in Judah, and not merely individuals belonging to a single house. This supposition cannot, however, be further corroborated, since even the lxx and 1 Esdr. read the name Bani in Ezr 10:27 and Ezr 10:34, nor can any conjecture respecting the correct reading laying claim to probability be ventured on. In the single names, the Greek texts of the Septuagint and 1 Esdras frequently differ from the Hebrew text, but the differences are almost all of a kind to furnish no material for criticism. A considerable number of these names reappear in the lists of names in the book of Nehemiah, but under circumstances which nowhere make the identity of the persons bearing them certain.