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Ezra Chapter
Ten
Ezra 10
Chapter Contents
Ezra encourages to reformation. (1-5) He assembles the
people. (6-14) Reformation effected. (15-44)
Commentary on Ezra 10:1-5
(Read Ezra 10:1-5)
Shechaniah owned the national guilt. The case is sad, but
it is not desperate; the disease threatening, but not incurable. Now that the
people begin to lament, a spirit of repentance seems to be poured out; now
there is hope that God will forgive, and have mercy. The sin that rightly
troubles us, shall not ruin us. In melancholy times we must observe what makes
for us, as well as against us. And there may be good hopes through grace, even
where there is the sense of great guilt before God. The case is plain; what has
been done amiss, must be undone again as far as possible; nothing less than
this is true repentance. Sin must be put away, with a resolution never to have
any thing more to do with it. What has been unjustly got, must be restored.
Arise, be of good courage. Weeping, in this case, is good, but reforming is
better. As to being unequally yoked with unbelievers, such marriages, it is
certain, are sinful, and ought not to be made; but now they are not null, as
they were before the gospel did away the separation between Jews and Gentiles.
Commentary on Ezra 10:6-14
(Read Ezra 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.
Commentary on Ezra 10:15-44
(Read Ezra 10:15-44)
The best reformers can but do their endeavour; when the
Redeemer himself shall come to Zion, he shall effectually turn away ungodliness
from Jacob. And when sin is repented of and forsaken, God will forgive it; but
the blood of Christ, our Sin-offering, is the only atonement which takes away
our guilt. No seeming repentance or amendment will benefit those who reject
Him, for self-dependence proves them still unhumbled. All the names written in
the book of life, are those of penitent sinners, not of self-righteous persons,
who think they have no need of repentance.
── Matthew Henry《Concise Commentary on Ezra》
Ezra 10
Verse 1
[1] Now
when Ezra had prayed, and when he had confessed, weeping and casting himself
down before the house of God, there assembled unto him out of Israel a very
great congregation of men and women and children: for the people wept very
sore.
There assembled —
The account of his grief, and publick expressions thereof in the court before
the temple, being in an instant dispersed over all the city, brought a great
company together. See what an happy influence the example of great ones may
have upon their inferiors!
Verse 2
[2] And Shechaniah the son of Jehiel, one of the sons of Elam, answered and
said unto Ezra, We have trespassed against our God, and have taken strange
wives of the people of the land: yet now there is hope in Israel concerning
this thing.
We — He saith, we, in the
name of the people, and their several families, and his own amongst the rest.
For this man's name is not in the following catalogue, but there we have his
father, Jehiel, and his father's brethren, five other sons of his grandfather,
Elam, verse 26. It was therefore an evidence of his great
courage, and good conscience, that he durst so freely discharge his duty,
whereby he shewed, that he honoured God more than his nearest and dearest
relations.
Hope — In
case of our repentance, and reformation.
Verse 3
[3] Now
therefore let us make a covenant with our God to put away all the wives, and
such as are born of them, according to the counsel of my lord, and of those
that tremble at the commandment of our God; and let it be done according to the
law.
Such as are born —
These children were only cast out of the common-wealth of Israel, but were not
utterly forsaken; probably care was taken by authority, that they should have
provision made for them.
Verse 6
[6] Then
Ezra rose up from before the house of God, and went into the chamber of Johanan
the son of Eliashib: and when he came thither, he did eat no bread, nor drink
water: for he mourned because of the transgression of them that had been
carried away.
Went —
That with the princes and elders, he might consult about the execution of their
resolution.
Thither —
'Till he saw something done.
Verse 9
[9] Then all the men of Judah and Benjamin gathered themselves together unto
Jerusalem within three days. It was the ninth month, on the twentieth day of
the month; and all the people sat in the street of the house of God, trembling
because of this matter, and for the great rain.
Of Judah —
Not only of these two tribes, as appears from the following catalogue, where
there are priests and Levites; but all the Israelites, verse 25, who are thus described, because the greatest
part of them were of these tribes, though others were mixed with them: and
because they all now dwelt in that land, which formerly was appropriated to
those tribes.
The street — In
that street of the city, which was next the temple, and within the view of it,
that so they might be as in God's presence, whereby they might be awed to a
more faithful and vigorous prosecution of their work. And this place they might
chuse rather than the court of the people, because they thought it might be
polluted by the delinquents, who were all to come thither.
Great rain —
Which they took for a token of God's displeasure against them.
Verse 14
[14] Let
now our rulers of all the congregation stand, and let all them which have taken
strange wives in our cities come at appointed times, and with them the elders
of every city, and the judges thereof, until the fierce wrath of our God for
this matter be turned from us.
Our rulers —
Let the great council, called the Sanhedrim, be settled, and meet to determine of
all particular causes.
Judges —
Who are best able to inform the great council of the quality of the persons,
and all matters of fact and circumstances.
Until —
Until the thing be done, and God's wrath thereby removed.
Verse 15
[15] Only
Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about
this matter: and Meshullam and Shabbethai the Levite helped them.
Employed — To
take care that the business should be executed in the manner proposed, that the
officers and delinquents of every city should come successively in convenient
time and order, as these should appoint, to keep an exact account of the whole
transaction, and of the names of the cities and persons whose causes were
dispatched, to give notice to others to come in their turns, and to prepare the
business for the hearing of the judges. These two were priests, as their
helpers were Levites; that so they might inform the persons concerned, in any
matter of doubt.
Verse 16
[16] And
the children of the captivity did so. And Ezra the priest, with certain chief
of the fathers, after the house of their fathers, and all of them by their
names, were separated, and sat down in the first day of the tenth month to
examine the matter.
Separated —
Sequestered themselves from all other business, and gave themselves wholly to
this.
Verse 25
[25]
Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah,
and Miamin, and Eleazar, and Malchijah, and Benaiah.
Of Israel — Of
the people of Israel, distinguished from the priests and Levites hitherto
named.
Verse 44
[44] All
these had taken strange wives: and some of them had wives by whom they had
children.
Had children —
This implies that most of their wives were barren. Which came to pass by God's
special providence, to manifest his displeasure against such matches, and that
the putting them away might not be encumbered with too many difficulties. One
would think this grievance altogether removed. Yet we meet with it again, Nehemiah 13:22. Such corruptions are easily and
insensibly brought in, tho' not easily purged out. The best reformers can but
do their endeavour. It is only the Redeemer himself, who when he cometh to
Sion, will effectually turn away ungodliness from Jacob.
── John Wesley《Explanatory Notes on Ezra》
10 Chapter 10
Verses 1-44
Verses 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 1 Timothy 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 10:2-3). 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 13:1-2; 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.)
Verse 9
Then all the men of Judah and Benjamin.
A great and troubled assembly
The text teaches--
I. That it is the
tendency of sin to produce sorrow and consternation of soul. There is a
scorpion sin in remembered guilt when outward troubles and inward fears meet
together (Genesis 42:21).
II. That God mares
with peculiar interest the time if’ which repentance unto life begins in the
sow. Iii. That repentance when it is real will bring forth its appropriate
fruits.
IV. That the names
and persons of genuine penitents are for ever precious to God and recorded in
his book. (Samuel Thodey.)
Verses 13-17
But the people are many.
The reformation effected
I. notwith
standing difficulties.
1. The greatness of the undertaking.
2. The inclemency of the weather. Learn: To eradicate sin is a task of the greatest
difficulty.
II. notwithstanding
opposition (Ezra 10:15). In affecting any great
reformation opposition is to be expected.
III. with exemplary
wisdom and fairness.
1. By the proper authorities.
2. With competent and reliable witnesses.
3. In the presence of the accused.
4. Wit’s due regard for the convenience of the people.
5. With careful inquiry.
Learn:
The importance of combining prudence of method with earnestness of purpose in
carrying out great reformations.
IV. thoroughly.
Learn: The
importance of making an end of sin when we are battling with it. (William
Jones.)
Postponed reparations
These people, called upon to do justice, to confess, to go and
begin a new life, said, “Certainly: only let the rain get over, and you will find us pious
enough; in the meantime we cannot turn the heathen wives cub of doors.” How
pitiable, how conspicuously human! They said in effect, “We cannot go out in
the rain to settle this matter--‘we are not able to stand without’--we are
without shelter, protection, and thou seest how the rain is coming down in
cataracts: we are
not trifling with the covenant, we respect it in every syllable and every
letter, and it shall certainly all be carried out: but let the weather clear up!” Treacherous
conscience, treacherous reason! How can a man go over a muddy road to repair an
injustice he has done! Let the scavenger come first, let the high way be clean
for hi, dainty feet; then when all is dry as summer dust, and that summer dust
has been well laid by watering-cart, my lord will cross the road. But my lord
is too late. The life on which the injustice was inflicted is dead. How full is
the heart of these postponed reparations! How much we are going to do when the
clouds break and the sun comes back again! When the commercial sun returns
cloudlessly, then we will pay up our arrears and discharge our obligations; we
shall then be able to go out with some comfort, and then we shall return in the
evening with a new song and a secret joy. You will not do so. If you cannot
face the weather, you cannot face a grand moral obligation. You are paltering
with yourselves, you are killing your conscience. Every day’s delay means
disqualification for the thing that is to be done. Send away the evil though it
should be drenched with rain! (J. Parker, D. D)
Delay is unwise in moral reformation
The longer you keep a sin in your heart the more it gets hold of
you; its fangs
are getting deeper and deeper. Thus men would deal with all manner of problems,
whether they be personal problems, or social problems, or imperial questions.
Men are very anxious not to make vital reforms speedily. They do not want to
guillotine their crimes. Let those crimes be slowly poisoned; let our sins die
a lingering death. The drunkard says he is going to reform, but if you were to
take away the intoxicating poison from him all at once he would go mad. He is
going to slope his way gradually down into sobriety; he is going to drink
himself into teetotalism. “This thing,” saith he, “cannot be done in a day or
two; why be unreasonable about it?” It is very wonderful what our prison
discipline does in this matter. A man is caught in the very act of
intoxication, and for six months he sees no more of intoxicating drink, and yet
he does not go mad. What can be said to such poor innocents as Judah and
Benjamin and Israel when they say, “We have taken a covenant, and we are going
to do all that we have confessed and promised; only the weather is so
atrociously bad and the great problem is so complicated and far-stretching that
it cannot be done in a day or two”? There are thousands of people involved in
this same thing, who say, “Give us time!” Not an hour should be given. The
reformation should be begun now. There are some things you cannot make right
little by little. In the first instance you should make the covenant so binding
that you will not touch the evil thing again, and then you must little by
little work your way into greater and greater strength. No wise teacher will
contend that the strength will come in sufficient adequateness all at once: but the step first
taken must be positive and irreversible; then the after-progress may be wisely
slow. (J. Parker, D. D)
And it is a time of much
rain.
A time of much rain
The rain to which the text refers fell, it is supposed, in
December, the coldest and most rainy month in Palestine. It came at an
important juncture, when work requiring fine weather had to be done. Ezra has
arrived in Jerusalem. He has come full of patriotism, clothed with authority,
with vast treasures for the temple from the Persian court. He has come fired
with zeal for the honour of God, determined to do his utmost for the restoration
of city, temple, and reformation
of life. He soon learns that the people need something more
important than gold and silver, or a magnificent ritualism. Their morals had
been corrupted through their marriage alliances with the heathen. A convocation
was summoned, when it was resolved that there should be a dissolution of all
marriage relations that were contrary to the law of the land; but so heavy was
the rain that fell, that the people trembled for fear, as though the judgment
of a second flood had broken in upon them on account of their sins. Israel
could not forget that rain; nor will the rain of the present year (1880, a year
of much rain) be easily forgotten. Many are looking at it in the light of
science, some in the light of agriculture, others are looking at it in the
light of commerce, but let us look at it in the light of Revelation. There is a
Divine meaning in all things. Every drop of rain is full of God’s purpose.
I. A time of much
rain teaches us our dependence.
1. It shows us there can be no harvests unless God permit. The farmer
may plough and sow, his land may be most fertile, the seed of the best kind,
cultivation perfect; but if God forbid His sun from shining, and command the
clouds to pour down an overabundance of rain, day by day, for months, the hopes
of harvest will be blasted.
2. A time of great rain reminds us that our commerce is at the Divine
disposal. A had harvest cannot fail to lessen the wealth of a country and
seriously affect its merchandise.
3. A time of much rain shows our dependence in many ways. You need
change of air, and set out on a journey, but the benefit you seek depends on
the weather which God will give; or you resolve to go to a distant town for the
transaction of important business, you appoint the hour when you will be there
to meet a person concerned in the transaction. But if it please God that at
that very time there shall be much rain, your friend may fail to come, your
plans may miscarry, your health may suffer, and your life may be imperilled through
the inclemency of the weather. “Go to now, ye that say,” etc. The law of
dependence is stamped on all things. Every atom is dependent on atom, man on
man, nation on nation, world on world, and all are dependent on God.
4. This time of much rain makes us feel, as Englishman, that we are
exceedingly dependent on other nations. What a dismal future would be before
England to-day if she could not draw supplies of corn from foreign markets.
II. That a time of
much rain is very trying.
1. To patience. Have we stood the trial? Have we murmured? Have we
said, “This is not right? A season so wet is not what we want; it is not what
we have a right to expect.” If so, we have forgotten that the spiritual life
requires trial. A flower may come to perfection in one summer, but the tree
that is to bear fruit requires not only the summer’s sun, but the rain and
storms of many a winter,
2. To faith. It tried the faith of the Hebrews in the time of Ezra.
It led to a temporary loss of faith in the goodness of God, for they trembled,
thinking that the rain was a sign of His displeasure. But the faith of some
people seems to be tried in relation to the Divine justice as well as goodness.
Nay, they axe tempted to question the very existence of God and to regard the
world as an orphan, abandoned to fate or stern law. They see the great machine
of nature, but see not the personality that lives behind and through the whole.
What a reproof does the wise economy of nature under which rain descends
minister to such unbelief. But for the water that rises from the sea in clouds,
and falls in showers on the earth, vegetable, animal, and human life could not
exist. It is wisely ordained that in an island like ours, that is becoming so
thickly populated and the large towns of which require at times more than an
ordinary cleansing, that the average fall of rain should be maintained, not
year by year, but by the overplus of one period making up for the deficiency of
another. Sir Charles Lyell Was on the continent when he said to a gentleman sitting
next to him at table:
“I fear the rains have been doing a great deal of mischief.” “I should think,”
replied his companion. “they were much needed to replenish the springs after
this year of drought” “I immediately felt,” says Sir Charles Lyell, “I had made
an idle and thoughtless speech.”
III. That a time of
much rain should lead to prayer. Whatever some may say against the propriety of
prayer for temporal blessings, there is in human nature an instinct that bids
it ask for the Divine interposition in all seasons of distress. Surely prayer
in relation to rain is as reasonable to-day as when Elijah prayed that there
might be no rain; “and it rained not on the earth for the space of three years
and six months.” (F. Fox Thomas.)
A wet harvest
It has been with us a time of much rain. And yet the present
occasion suggests--
I. thankfulness.
We are here to thank God, and we do well. If we cannot thank God for giving us
a harvest at all, we are unworthy of being called His sons. What we ought to
ask ourselves is this:
When times were good and the seasons good, how did we show our gratitude? Did
we show it by our lives? For if we only show it by eating or drinking more or
in rude merry-making we can hardly wonder that we should not always be likewise
blessed. Are there not some of us always ready to complain, seldom ready to
give thanks? like the farmer in Cheshire that two boys went to see. The season
had been particularly good. “I wonder what he’ll find to complain of now,” they
said as they passed along. “Well, farmer,” they cried out, “you have had a
capital season.” The farmer’s brow clouded as he pointed indignantly to a
little patch of beans. “Look at those beans,” he said. Some of you are ready to
complain of the swollen rivers, the sheets of water in the fields, the damaged
crops, and the deluged gardens. But I would ask you to remember what we have
escaped as well as what we have suffered. Only a few weeks ago men were
trembling at the approach of the cholera, but through mercy we have escaped it.
If we cannot thank God for His mercy we are unworthy of the Christian name.
II. amendment. What
were the people about in the days of Ezra when they trembled for the great
rain? They were about to set their houses in order to have done with the ways
of sin. The time of careless’ sin was to give place to the day of Reformation.
If it could only be the same with some soul in this church to-night! The
harvest brings you to think of the day when God shall look over His fields, and
gather the good grain into His barns and cast the bad away. These bad years and
these floods of rain will not be wasted on you if they shall turn your thoughts
from the good things of earth to the better things of heaved--if habits of
careless sensuality give place to the fear of God. (W. R. Hutton, M. A.)
Neither is this a work of
one day or two.--
Perseverance
I take this word as a motto of encouragement to all beginning or
baffled by the hardships of the Christian life.
I. Perseverance is
the secret of every successful life and work. Walk through the streets of our
city. Who are its prosperous men. Many who began in a low estate, all their
wealth then but two willing hands, a clear head, a determined will. How has the
change come about? Perseverance has done it. They have reached their position
by no sudden flight. They plodded on. Rung by rung they crept up the ladder.
Step by step they climbed the mountain. Difficulties have been wrestled with
and beaten down. It has been-hard work. Not a work of one day or two. This is
universal. Look at men nationally eminent. Almost without exception what they
became was owing to, their own determined effort. Men are what, God helping
them, they make themselves. But the journey to success in commerce, literature,
the arts, the sciences, is a long one. A long journey from the first saved
shilling to the millionaire’s wealth; from the rude Chalk profile to the famous
painting on the walls of the Academy; from the first experiments to the
marvellous discoveries of a Faraday; from the boy’s halting verse to the “poem
round and perfect as a star.” The, heights of prosperity are not reached at a
bound. Over the clerks’ desks in the office of a prosperous Christian merchant
were written in prominent letters the words--a key to his own success--“Try
again!” By trying again, and again, and again, men touch the top of their
ambition. But “neither is this a work of one day or two.” What a history of
heroism is written in the turbulent pages of the great book of the deep! Think
of Columbus. How splendid his day-dream of lands in the unknown West. But how
difficulty after difficulty shut him in from the ocean he desired to adventure.
Native Genoa was deaf to him. Venice refused to help him. The Court of Portugal
deceived him. Spain at last befriended his request. And then, when out on the
vast and unknown waters, his vessel rang with the cries of mutiny. But the
stout heart quailed not. And, at length, the cry of “Land! land!” announced a
New World given to the Old. And in our own day one of the greatest triumphs of
perseverance has united by sensitive and communicating wire that New World with
the Old. And was that salutary work easily accomplished? Hear the words of
Cyrus Field, the captain of this bloodless and blessed victory: “It has been a long
and hard struggle. Nearly thirteen years of anxious watching and ceaseless
toil. Often has my heart been ready to sink. Many times when wandering in the
forests of Newfoundland in the pelting rain or on the deck of ships on dark,
stormy nights, alone, far from home, I have almost accused myself of madness
and folly to sacrifice the peace of my family and all the hopes of life for
what might prove, after all, but a dream. I have seen my companions one after
another fall by my side, and feared I too might not live to see the end. And
yet one hope has led me on, and I have prayed that I might not taste of death
till this work was accomplished. That prayer is answered; and now beyond all
acknowledgments to men is the feeling of gratitude to Almighty God. A vast and
beneficent success, and neither was that a work of one day or two. So with all
great and philanthropic movements. They have sprung from a feeble beginning.
They have become incarnate in some determined man. Slowly have friends gathered
to his side. Obstacles have impeded them. Misrepresentations have assailed
them. Still on the little band has gone. So moved John Howard in his effort to
cleanse and reform prisons and prisoners. So moved Clarkson and-others in their
efforts to secure emancipation for every English-owned slave. So, have moved
Livesey and others in their effort to make England a sober land. But we must
say in view of the huge obstructions and tests of philanthropic patience,
“neither is this a work of one day or two.”
II. Perseverance is
the necessity of spiritual life and prosperity. If perseverance is needed for
secular interests and temporary prosperity, who can complain if it is also
needed for spiritual and eternal blessing. Evil ways have to be broken off, and
that is not an easy thing. Habit in sin is tyrannic. We cannot drop a habit as
we change an old garment for a new, discarding the old at once and for ever.
The guilt of sin may be pardoned, but something still of its power survives.
Has a man been accustomed to vice? Though a new creature, he must prayerfully
and resolutely watch lest in unguarded moment he fall to the old life. Has the
habit been profanity? How well must the lips be watched lest unconsciously the
sinful words break forth. Has the habit been inebriety? How well the reclaimed
must avoid scenes and associations with their alluring and pitiless spell, and
the very beginning of the cup whose dregs are death. Has the habit been
profligacy? How well must the eyes be watched lest through Eye Gate the soul be
stormed and the rescued soul dragged down once more into “the horrible pit.”
And if the sin has been secret and of the soul, all the more need of vigilance.
To break from sin to holiness is not an easy thing. It is possible, though
difficult. Possible, “though not a work of one day or two.” Who among the Bible
saints were without sin? Their piety grew. Take the case of Jacob. He is an
unlovely, self-seeking man when he first comes into history. But even then he
had that faith by which the heart is purified. Through many years the contest
went on between the baser and nobler elements of his nature. To be all that the
saint ought was not easy to Jacob, but he kept on trying. And when we see him
in the sunset of life before Pharaoh, on his deathbed, blessing his children,
we see a man so unlike the Jacob that deceived Isaac that we scarcely know him
for the same. “But that was not a work of one day or two.” You have perhaps in
your eye some Christian man or Christian woman that you desire to be like. You
say, “If now, I could be so pure, so holy, so gentle, so useful as that one or
that, then I should be happy. Well, remember that they to whom perhaps you look
as spiritual models have had many years and many trials to fashion them to what
they are. Then take heart about yourself. Sad indeed if you were quite content
with yourself; but despair not. Paul said, “I have learnt in whatsoever state I
am therewith to be content.” With his circumstances, though often hard and
bitter, he had learnt to be content. But with himself, never. “Not as though I
had already attained, either were already perfect; but I follow after if that I
may apprehend that for which also I am apprehended of Christ Jesus.” “But this
is not a work of one day or two.” Character is formed, as life is filled, with
little things. Some of you may have a future of distinguished eminence in
usefulness, but for the majority life will have a common cast. If we are to do
any good we must utilise as they come, common occurrences and opportunities. If
we are to be holy it must be in the lowly valley seen by few. And if our
character is to be moulded by circumstances, it must be by trivial-seeming
ones, by events that, light as gentlest chisel-touch on the marble face brings
out the perfect beauty of expression that lives in the sculptor’s soul! By
serving God in little things we shall become liker to Him. And if He is not
served in the little He will not be in the greater. Look at any man. If he is
not kinder for his religion, more considerate of others, their comfort and
feelings, more industrious at toil, more courteous, more patient under trial,
more happy in the joy of others and more sorrowful in their sorrow, then his
religion is vain. Are these small things? They are witnesses to the greatest of
all--the man’s renewal. By little acts we are forming habits and shaping
character. “Little strokes made that ark which saved Noah.” The good work is a
much hindered work. We have proclivities to evil. The very spirituality of
religion is a vital element of difficulty. Then how many hindrances from without?
With such hindrances time is a necessity to progress. We are called to
perfection. We are to be holy as Christ is holy. There is a work to be wrought
in us. A work of one day or two? A work for eternity? Think of the
encouragements to perseverance. Christ prays for us. He saves us from sin. He
breaks its power. He marks our steps and rejoices in our progress. He loves us
to the end. Because He prays, “the Spirit helpeth our infirmities” in every
time of need. And because He pleads heaven will be yours at last. (G. T.
Coster.)
Character improvement takes time
The masterpieces of literature were not produced in a few weeks,
nay, nor a few years. Their authors displayed an almost infinite patience
before they were finished. Comparatively few authors have such patience to-day,
and hence the multitude of ephemeral works. Who in these days would seriously
attempt such buildings as the Pyramids? Works that last cannot be put together
or run up in a few hours. A whole crop of mushrooms will spring up in a night;
oaks take centuries to come to perfection. (Christian Weekly.)
Persistence required in moral reformations
Virtue is not a mushroom that springeth up of itself in one
night, when we are asleep or regard it not; but a delicate plant that groweth
slowly and tenderly, needing much pains to cultivate it, much time to guard it, much time to mature
it. Neither is vice a spirit that will be conjured away with a charm, slain by
a single blow, or dispatched by one stab. Who, then, will be so foolish as to
leave the eradicating of vice and the planting in of virtue into its place for
a few years or weeks? Yet he who procrastinates his repentance and amendment
grossly does so with his eyes open, he abridges the time allotted for the
longest and most important work he has to perform; he is a fool. (L. Barrow.)
Verses 18-44
And among the sons of the priests there were found that had taken
strange wives: namely, of the sons of Jeshua.
The list of offenders
For what purpose is this catalogue of names inserted here?
I. As a warning
against sin. This catalogue shows us--
1. Sin extending to all classes.
2. Sin injuring the reputation.
3. Sin corrupting the influence.
II. As an example
of genuine repentance.
1. They confessed their sin with sorrow.
2. They offered sacrifice on account of the sin.
3. They forsook the sin.
III. As an
encouragement to genuine repentance.
1. Their sin was forgiven (Ezekiel 33:14-16).
2. The Divine favour was vouchsafed. (William Jones.)
A ram of the flock for
their trespass.
Cheap expiations
Oh, that poor, poor ram! What a humiliation for the ram! That ram
is always being killed, and cannot understand the reason why. A ram cannot save
you. You might kill all the flocks that browse on the hill and still your sin
would stain the centre of your heart and the palm of your hand. There are some
things for which you cannot make up. There are some actions which lie beyond
apology. There are some deeds which almost go beyond the large boundary of
penitence. Some of us have been in danger of sinning ourselves beyond God’s
mercy. Beware of every method of getting out of moral obligation and moral
penalty by cheap ways, by expiations that cost you nothing. Every man must have
a true expiation, but the true expiation includes the offering of himself as
well as the offering of the priest and the victim. It is so in the cram of the
Christ. He tasted death for every man; He bore my sins in His own body on the
tree; yet I must be crucified with Christ. There is the difference between the
true expiation and the false. The true expiation involves self-immolation; it involves fellowship
with the sufferings of Christ that we may be made partakers of His
resurrection. Christ being crucified for us is an aggravation of our sin it we
be not crucified with Christ. Thus there is absolute loneliness in the
priesthood of Christ, and thus there is a mysterious fellowship with that
loneliness. There is a work which none but Christ could do, and there is a
complete work which the poorest, meanest sinner has to do. The sinner does not
offer Christ; it he did so that would be what we mean by a cheap or poor
expiation. Christ was not offered by man; by man Christ was murdered; by God
Christ was offered. Behold the Lamb of God which taketh away the sin of the
world. The Christian expiation is not a buying off or a calculated substitution: the expiation of
Christ means that we are to enter into it, in a sense share the agony. The
offering is all God’s, the substitution is all divine; but man is called upon
to enter mystically, spiritually, and really into the offering of Christ and to
be offered as it were with Christ--the sinner and the Saviour united in one
sublime sacrifice. Do not imagine that you can buy yourself off by offering a
ram. Do not suppose that you can make up for your sin by doubling your pew
rent. Do not imagine that you can be forgiven every outrage against reason,
justice, and conscience by doling out something superfluous from your own table
to the hunger of the needy. Expiation touches the soul with agony, or it is a
worthless offering. (J. Parker, D. D)
──《The Biblical Illustrator》