Ezra 10:1-25

Now when Ezra had prayed.

Prayer and confession

The former chapter did set down the humiliation of Ezra; this demonstrates the fruit and effect that it produced. When the people saw that he was so affected and afflicted, and that not so much for his own sins as for the sins of the people, they take it to heart. And first, there is a very great assembly gathered together; secondly, they weep sore; thirdly, one particular person, Shechaniah by name, confesseth the sins of the people; fourthly, they conceive hope of remission; fifthly, they resolve to put away their strange wives; lastly, they put their late resolution into execution. That which gives occasion to all these is laid down in the first words of the chapter, which contains: First, the actions of Ezra, and they be two, “praying and weeping.” Secondly, his manner of confessing, “he cast himself down before the house of the Lord.” Upon this follows the coming together of a great assembly of men, women, and children. We begin with his actions, and first for his praying, “When Ezra had prayed.” The commandment of God is for it (Psalms 50:15), “Call upon Me in the day of trouble, go in James 5:13, Is any among you afflicted? let him pray. And as God commanded it, so His children have practised it. First, pray sensibly. Be sensible of what thou sufferest. God loves not that men should be as so many Stoics. Secondly, a man must pray as feelingly as fervently (James 5:15). Thirdly, we must pray faithfully, that is, believing we shall receive what we implore God. Fourthly, we must pray constantly. First, we must aim at the glory of God in all the prayers we make. Secondly, a man must so pray to God that withal he use means to accomplish his desires. So much for Ezra’s first act. The second act performed by him is his confession, the text saith, “When he had confessed.” I desire you to practise this second act of Ezra. Do not only pray unto God, but likewise confess your sins unto Him. First, we must confess them with shame, thus did Job (Job 42:6). Secondly, we must do it ingenuously. It must not be extorted from us as it was from Achan, but we must willingly confess our iniquities. Thirdly, we must do it with sorrow and contrition of soul. Fourthly, with anger. Fifthly, with honest hearts; that is, with an assured purpose to leave our impieties. Lastly, we must confess our sins fully; there must be no retaining, excusing, or extenuating of sin. We come now to the manner of Ezra’s confession, laid down in these words, “Weeping, and casting himself down before the house of the Lord.” The first thing in it is his weeping, and this hath ever been a usual concomitant of prayer. See it in David (Psalms 6:6). Mark, he made his prayer to God, and tears went along with it. First, because of the great good that sin deprives us of. We are apt to grieve for the loss of a father, a wife, or a child. And shall not we mourn for sin, which deprives us of the true God? Secondly, we have reason to weep for sin, because of the miseries which it brings on the sons of men. It should exhort us to weep and mourn for our sins. We spend tears in abundance for these secular things; but we should spare them there, and spend them here. Is it not a foolery to wish a stable with sweet water? Thy tears be the sweetest water in the world, therefore spend them on thy sins; I am sure thou canst not spend them better. The second thing in the manner is, “He cast himself down before the house of the Lord.” Where repentance is true inward, it will put itself outward. Those that find not this in themselves may suspect their repentance. “He east himself down before the house of the Lord.” Why so? It was the more to stir him up to humiliation. He seems to say,” What? shall Thy people enjoy the privileges of Thy house? And shall they thus irritate and provoke Thee?” (Hosiah Shute, B. D.)

The influence of an eminent example

We come now to the firstfruit of Ezra’s humiliation; and that is the convening of a great congregation to him. So that Ezra hath here the glory of being an example of goodness to others. It is to stir us all up to this holy pride, to be the first in good actions. He that did first invent printing, his name will be famous to the end of the world. So now, to be the first that believes in a town, to be the first that puts a good law in execution, to lay the first stone in a pious work, this is no small, but a very great honour. We say he is an ill horse that will not lead the way but only follow; and I will not give a button for that Christian that will do no more than he sees others do. How do ye in your affairs in the world? It a commodity come from beyond the seas of which you stand in need, do you stay till others bid money for it? No; but with all speed you get it into your own hands. And shall there be such a moderation in spiritual things? Further, as Ezra had the honour to be an example to others in goodness, so now see the effect of it, “A great company of men, women, and children assembled together.” And why so? Doubtless for no other cause but to humble themselves as he had done. So efficacious and powerful is the example of goodness in great ones. It is said of Augustus that in his time Rome was full of scholars because he affected learning. In the time of Commodus it was full of fencers because he loved that exercise. And in Nero’s time it was full of musicians, for he took great delight in music. All men compose their manners to his who is their governor. The truth is, the example of great ones is the loadstone which draws inferiors after it; that is the compass by which most men sail. In the second place, let it be a use to those who are eminent in the Church, such as Ezra was. Let them not only preach, but live well. Where the sin is general and epidemical, good reason that all should be joined together in humiliation. When we shall see that the sins of the times do overflow and be grown up to heaven, as at this time they are, it shall be fit, though a public humiliation be not prescribed by authority, to make our humiliation general by every man’s sorrowing for his own sins. “Oh,” say those in the city, “those of the court are so horribly wicked that we are all like to smart for their profaneness.” And saith the court, “Such is the cheating of the citizens, that they will draw down judgments upon us all.” Thus one accuses another; but in the meantime, who smites his hand on his breast and saith, “What have I done?” But mark the particular numeration which the Spirit of God makes, “men, women, children.” First, men; and good reason men should lead the dance and go before the rest in a good way. Abraham went first out of his country, and Sarah followed him. I press it no further than thus: you that are men, I confess you have more honour put upon you than women have, and I know you are apt enough to arrogate as much to yourselves; but take heed that whilst you go before them in honour that they prevent you not in the best things. The second sort of people spoken of are women, and indeed the service of God is charged upon them as well as upon men, as in 1Ti 2:10; 1 Timothy 2:15; 1 Peter 3:4. Thirdly, “the children came.” What? the children join in humiliation? Yes; why not? for God was offended, and they had reason to be humbled for it. The second thing set down in this verse is “that the people wept very sore.” What was the reason? The reason shall be the observation. Great sins must have a great measure of sorrow. In Psalms 6:6, David having committed great sins, “made his bed to swim, and watered his couch with his tears.” “Sin must have sorrow at one time or another” (Proverbs 29:6). (Hosiah Shute, B. D.)

Helping the minister

What comfort it pleaseth God to give his ministers here in that happy fruit of people’s humiliation. So great is the comfort of this kind that there cannot be a greater. I do not think but at this very time the tears stood in Ezra’s eyes; yet when he saw tears distill from the people’s eyes it made him glad at the heart. Ministers know that if great persons be won to God they will win others by their example--so powerful is the example of great ones to inferiors. It should teach the ministers of the Word, like Ezra, to labour the conversion of great and eminent persons, and to do what they can to bring them to sorrow for their sins. How comfortable it is in good actions to have an assistant. Is it not lamentable that men should get good business on toot and have none to join with them? It is a happy thing when the priest and magistrate, the word and the sword, go hand in hand together. There will be no reformation till the word of Ezra and the sword of Shechaniah go together. But now what is it which Shechaniah saith? He speaketh that in a few words, which Ezra had delivered more largely, “We have trespassed against our God.” The penitent soul is more severe against itself than the most slanderous tongue in the world. But I pass by that and fall upon another observation, which naturally springs from Shechaniah’s words, and it is this: Above all other griefs, this to a good soul is the chiefest, “that he hath offended God.” (Hosiah Shute, B. D.)

Forgiveness for great sins

We descend now to another fruit of Ezra: his humiliation. Shechaniah confesseth the sin of the people, which was of the first magnitude; to wit, their joining themselves in marriage with heathens. Yet he despairs not of forgiveness from God, but saith, “Yet there is hope in Israel concerning this thing.” From whence I ground this observation. The greatness of a sin, if there be repentance, is no impediment to the forgiveness of it. So saith Shechaniah. First, it may appear to be true by the charge that God gives men to repent (Isaiah 1:16). The second reason is drawn from the examples of those great sinners on whom God hath showed mercy. The third reason is drawn from the attributes of God. (Hosiah Shute, B. D.)

Covenanting with God

Shechaniah is not only resolved to do as he saith, but he is willing to make a covenant with God, both in his own and the people’s behalf. The true penitent is desirous to tie himself by all possible bonds to keep that which God commands. Mark it in some proofs. First, the child of God knows that the service of God is a matter of special consequence. He knows it is as much as the salvation of his soul, and therefore he conceives he cannot perform it too strictly. Secondly, there is a desire in God’s child to show how willing he is to obey God. One meets with those which are afraid of these bonds. There be those that will not come to the Sacrament of the Lord’s Supper because, they say, it is a sacred thing; and if they come there they must enter into a solemn covenant with God. I cannot but mourn for this, that they are afraid to tie themselves to God. In the second place, let us ever be willing to be tied to God as close as may be. Yea, if we know any way in the world to tie ourselves faster to Him, let us put it in practice. Now we are to examine the matter of this covenant. First, it was “to put away their strange wives.” Beyond doubt this to flesh and blood was a hard and grievous thing. When the soul is truly penitent, whatsoever it be that is pleasing to a man, if it displease God he will forego it. It serves to stir us up to this hard task. I call it a hard task because a man will be content to part with many sins rather than he will leave his beloved corruption. As it is in flaying a skin of a dead body, it comes off with ease till ye come to the dead, but there it sticks and comes not off without difficulty. Come to the covetous man, and he will easily be persuaded to avoid prodigality. Here you shall find him as tractable as may be, but yet all that you can say or do shall not work upon him to forsake his covetousness. Secondly, they put away the children born of them. What was the cause of this? Carthusian gives the reason, and it is a very good one, which will yield us the ground of an observation. Saith he, “They cast out the children with their mothers, lest the wives having left their children behind them should take occasion to return again to fetch them. He that would avoid sin must make conscience of avoiding all the occasions of sin. For proof hereof see that place (Genesis 39:10). Joseph was so resolute in goodness that he not only repels his mistress her unlawful request; but, saith the text, “Though she spake to him day by day, yet he hearkened not unto her to lie with her or to be with her.” First, if it be a sin that a man hath repented of before, then he must be so much the more careful to avoid not only the sin itself, but all occasions tending to it. Secondly, if it be an evil that a man was never engaged in before, yet he must avoid the occasion, for there is great need that our prayers strengthen our works, and that our works give vigour to our prayers. Nothing is truer than that proverb, “Occasion makes a thief.” If therefore we desire to overcome our lusts, let us avoid all the occasions of sin, which are as so many pandars waiting upon it. As for example, thou art an excessive person, and wouldest conquer that sin. First, get a hatred to this sin; secondly, avoid all occasions which tend this way: sit not long at wine, and beware of idleness and ill company. Thou art a contentious person, and desirest strength against that sin. Take heed of heat in holding arguments with others. Well, when Shechaniah and the rest had done this, what rule will they then walk by? “According to the counsel of my lord.” Now, if it were so that Shechaniah, who was a prince, thus said to Ezra the priest, take knowledge, then, of this much: what respect in times past was given to those whom God called to serve Him, as to be His priests! It is to be deplored in these days, when every base fellow thinks himself better than the minister. (Hosiah Shute, B. D.)

Trembling at the Word of God

It should seem that there were others besides Ezra which advised the people to put away their strange wives, and they such as are said to tremble at the Word of God. And here observe the power of God’s Word. The power of God’s Word is such that it makes men tremble. To prove this look at Jeremiah 23:29. Let us labour for this holy disposition of soul to tremble at God’s Word. A man that hath been exercised with the terrors of God, such a man is most fit to advise and counsel others. A man that knows a country by the map may be able to speak something of it, but it is nothing in comparison of what a traveller can say which hath been there. So a man that hath never felt the terrors of God may be able in part to advise and comfort those in such distresses; but not like him that hath been exercised with the same terror. Let it teach those that be teachers of others to lay things to their own hearts, and to make trial of them there before they prescribe them to others. Wilt thou teach the people how to conquer such a lust? Hast thou made trial of it thyself? But I go another way, and think that by those who trembled at God’s Word is meant such as had not been engaged in that common abomination of marrying strange wives; and if so, I cannot but note this much: When the times are most wicked God reserves some to Himself. Secondly, let us labour to keep ourselves from the corruptions of the times. When all others do that which is evil, do it not then. And that thou mayest do so, remember these things: First, David makes it a blessed thing not to walk in the way of sinners (Psalms 1:1). Secondly, the purity of a man’s religion stands in this, “to keep himself unspotted of the world” (James 1:27). Thirdly, remember for what end Christ died. He gave Himself for our sins, “that He might deliver us from this present evil world” (Galatians 1:4). Fourthly, I would have a man to consider what a glory it is to God when he is good amidst a froward generation, to be as fish which retains its freshness in the salt sea. Fifthly, mark what a confusion it is to Satan when a man goes on in a good way where most men go wrong. Lastly, if we sort ourselves with the sinners of the time we hinder the conversion of the world. Whereas, when a man shall shun such a wicked man’s company, he will begin to say with himself, “Surely such a man sees something amiss in me, which makes him refrain my society.” And by this means he may be reclaimed. The fear of God is the restraint of all sin. This is proved sufficiently (Proverbs 16:6). That man is most fit to advise others who is not engaged in the same transgression. The hand that must wash a thing clean, except it be clean will add to its pollution. (Hosiah Shute, B. D.)

The reformation proposed

I. The impression which Ezra’s condition and conduct by reason of their sin produced upon the people was--

1. Sympathetic.

2. Deep.

II. The proposal of reformation made.

III. The proposal of reformation accepted. Learn--

1. The manifestation of intense feeling is sometimes commendable, and very influential for good.

2. A. deep feeling of the guilt of sin is a strong encouragement to hope for forgiveness, amendment, etc. (verse 2).

3. That repentance only is genuine which leads to restitution and reformation (verse 3).

4. It is of the utmost importance to translate religious feeling into corresponding action without delay.

5. Great leaders may receive valuable aid from even their humblest followers.

6. It is sometimes wise to fortify good resolutions by a solemn covenant with God, or by a serious pledge to men. (William Jones.)

Arise; for this matter belongeth unto thee: we also will be with thee.

True loyalty

True loyalty is marked--

I. By genuine respect. In the commonwealth of Israel at that moment there was great need of reform. The people had not long returned from captivity. They were powerless and few. Yet the very evil which had previously occasioned their captivity had begun to reappear. Steps had been taken which if not retraced would certainly bring that evil about. Many in high places--some of the speaker’s own relatives--were in fault (Ezra 10:26). The matter therefore was pressing. He felt it so. He desired reform very earnestly; he recommended it very strongly (Ezra 10:2). Yet he would not take it upon him to be the first to move in this matter. He would not set aside those whose office it was to do this. “Arise; for this matter belongeth unto thee.” You see exactly the state of his mind. Notwithstanding the depth of his zeal and convictions, he would sooner do nothing than be disrespectful to Ezra. No change, in his judgment, would be proper reform that should set proper authority on one side.

II. By sincere sympathy. This is shown here in the words that come next: “We will also be with thee: be of good courage and do it.” It is possible to defer to authority in a cold and unfriendly spirit, to leave too much on the hands of our rulers, and to fail in taking our proper share of odium in supporting them and their measures. If we wish to be truly loyal we are bound to encourage them openly in their righteous efforts. We are bound also to promise them our support and assistance. We may apply these lessons--

1. To the laws of our land. Except where religious principle is in question, these should be the laws of our lives. It is the object of the “criminal classes” to try to evade them. It should be the object of God-fearing persons to try and observe them. “Render unto Caesar the things which are Caesar’s” (Matthew 22:21; Romans 13:1; Romans 13:7). All this should be regarded by us as part of our duty towards God. This also should be applied by us carefully to all the points it embraces; e.g., our income-tax returns; our action towards contraband trade; our respect for the administrators of justice; our support of its officers, and so on. A bad citizen will never make a good Christian.

2. To the laws and officers of our Church. Ezra was acting here ecclesiastically as much as politically; of the two, perhaps, rather more so. In all things in regard to which a Church hath power to ordain, in all matters where its ministers have a right to be consulted, let us not only acquiesce, but encourage; not only encourage, but support. The English word “leader” signifies both a commander and a guide. Therefore never be many steps behind your Leader; never be one step in front. (W. S. Lewis, M. A.)

Pastor and Church

Three general remarks--

I. That the Christian minister is the chief instrument in the moral renovation of society. Four things show this.

1. He is originally endowed with powers which specially qualify him for his work.

2. He has been educated for his high vocation,

3. He has more time than others for such an end.

4. It is to the Christian minister that the world looks for moral and spiritual help.

II. That the true church gladly co-operates with the minister in his noble aim. The Church can co-operate with him--

1. By showing him practical sympathy.

2. By working out his flank.

3. By praying for him.

III. That the co-operation of the church is a source of joy and encouragement to the minister.

1. Co-operation is indicative of the spiritual health of the Church.

2. It shows that the Church appreciates the minister’s exertions.

3. Co-operation is a necessary condition of success. (Homilist.)