Chú giải chương
Ezra Chương 10
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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, Ezr 10:10-14. 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 (Ezr 10:15-17), and a list of the names of those that were found guilty given in, Ezr 10:18-44.
1-44
Ezra's Reformation (456 BC)
繁體中文
以斯拉的改革（主前四五六年）
¹ 以斯拉禱告、認罪、哭泣，俯伏在神殿前的時候，有以色列中的男女和孩童，聚集到以斯拉那裏，成了大會；百姓無不痛哭。
² 以攔的子孫耶歇的兒子示迦尼對以斯拉說：我們得罪了我們的神，娶了那地居民中的外邦女子為妻；然而以色列人在這事上還有指望。
³ 現在當與我們的神立約，照著我主和那因神命令戰兢之人的議，休這一切的妻，離絕她們所生的；照著律法而行。
⁴ 你起來吧，這事全在你身上，我們也與你同在；你當奮勇而行。
⁵ 以斯拉便起來，使祭司的長老和利未人，並以色列眾人起誓，必照這話去行。他們就起了誓。
我們在此被告知，
I. 以斯拉的自卑和認罪給百姓留下了怎樣的好印象。他們的新任省長——他們所喜樂的——竟為他們和他們的罪如此憂傷到如此地步；這事一在城裏傳開，立即有一個很大的會眾聚集到他面前，要看是怎麼回事，並與他一同流淚，Ezr 10:1。我們為別人的罪而哭泣，或許能使那些原本會繼續麻木不仁、毫無悔意的人，自己為罪哭泣。請看偉大人物的好榜樣對在下的人有何等美好的影響。當以斯拉——一個文士、一個學者、在王以下有權柄的人——如此深切地哀嘆公眾的敗壞時，他們就斷定這些敗壞實在極其嚴重，否則他不會如此為之哀傷；這就從每一雙眼中引出了眼淚：男女和孩童，無不痛哭，當他如此哭泣之時。
II. 示迦尼在此際所提出的動議。那地方成了波金——哭泣者之地；但據我們所見，他們當中一片深沉的沉默，如同約伯的朋友那樣，因見他的憂愁甚大，就一言不發；直到示迦尼（從巴比倫與以斯拉同來的同伴之一，Ezr 8:3,5）站起來，向以斯拉發表了一番話，在其中，
1. 他承認全國的罪，把以斯拉一切的認罪歸結為一句話，並蓋印證實為真：「我們得罪了我們的神，娶了……外邦女子為妻，Ezr 10:2。這事太明顯，不能否認；也太嚴重，不能辯解。」看不出示迦尼自己在這事上有罪（若他自己眼中有梁木，就不能看得清楚去拔出弟兄眼中的刺），但他的父親有罪，他父家的人也有好幾個（如 Ezr 10:26 所示），所以他把自己也算在罪人之列；他也不因自己的親屬中有人犯這罪而設法為罪開脫或減輕，而是在神的事業中，對父親說，我未曾認識他，如同利未那樣，申 33:9。或許他父親所娶的外邦妻子曾是一個不公不慈的繼母，在家中製造了紛爭，他設想別人也作了同樣的事，這使他更為積極地反對這敗壞；若如此，這不是頭一次私人的怨恨被神的護理所掌管，用來服事公眾的益處。
2. 他鼓勵自己和別人存著盼望——雖然情形不好，卻仍可補救：然而以色列人在這事上還有指望（除了以色列，哪裏還有指望呢？那些與那國度無分的外人，被稱為沒有指望的，弗 2:12）——就是在這事上也有。這案件雖然可悲，卻不至絕望；這病雖然危險，卻非不治。百姓可以被改革，罪人可以被挽回，蔓延的傳染可以被阻止；如此，罪所當得的審判就可以被防止，一切都會好轉。如今有指望了；如今病既被發現，就已治好了一半。如今警報既已響起，百姓開始覺察到禍患，為之哀嘆，悔改的靈似乎傾倒在他們身上，他們都如此在神面前為之自卑——如今有指望了，神必赦免，必有憐憫。亞割谷（即麻煩谷）是指望的門（何 2:15）；因為那真正攪擾我們的罪，必不毀滅我們。如今以色列有了以斯拉這樣一位明智、敬虔、熱心的省長來辦理這事，就有了指望。請注意，(1.) 在憂愁的時候，我們既當看見甚麼對我們不利，也當看見甚麼對我們有利。(2.) 即使在神面前有極大的罪咎之感時，因著恩典仍可有好的盼望。(3.) 罪既被看見、被哀痛，也採取了走向改革的步驟，就連罪人也當受鼓勵。(4.) 就是偉大的聖徒，也當存感恩的心領受那比自己低得多的人在適當時所給的勸勉和安慰，正如以斯拉從示迦尼所領受的。
3. 他建議當迅速而有效地著手休掉外邦的妻子。案件很清楚；作錯了的事，必須盡可能地再挽回過來；少於此就不算真正的悔改。我們當休這一切的妻，和她們所生的，Ezr 10:3。以斯拉雖然知道這是補救這弊端的惟一途徑，卻或許認為不可行，絕望於能使百姓如此行——這使他陷入了我們在前一章結尾所見的那種困惑之中；但示迦尼比他更多與百姓來往，向他保證只要明智地著手，這事是可行的。至於我們如今，罪必須被除掉，這是確定的；必須給它一紙休書，決心不再與它有任何牽連——哪怕它如懷中的妻、如右眼或右手那樣寶貴——否則就沒有赦免，沒有平安。以不義得來的不能以公義持有，必須歸還；但至於與不信的人原不相配同負一軛的情形，示迦尼當時所堅信的建議，如今卻不適用了；這樣的婚姻誠然是罪，本不該結成，卻並非無效。Quod fieri non debuit, factum valet——本不該作的，既已作了，就當存留。我們在福音之下的規則是：若有弟兄的妻子是不信的，她若情願與他同住，他就不要休她，林前 7:12,13。
4. 他為他們指明了一個好方法，使這改革得以實現，不僅向他們表明這事必須作，還表明當怎樣作。(1.) 「讓以斯拉和一切在這大會中的人，一致決議這事必須作（立即通過這樣的表決：如今必會全體一致通過），使這事可說是照著我主——這大會的主席——和那些因我們神的命令而戰兢之人的議而作的，帶著全體一致的同意；這就是那些聚集到他面前之人的特徵，Ezr 9:4。要宣佈這是我們當中一切清醒認真之人的共識，這在以色列人當中不能沒有極大的影響力。」(2.) 「讓以斯拉在禱告中所引述的神在這事上的命令擺在百姓面前，讓他們看見這是照著律法而行；我們有律法為依據，不，是律法約束我們去作我們所作的；這不是我們對神律法的增添，而是對它的必要執行。」(3.) 「我們既在好的心志中，就讓我們以莊嚴的誓言和盟約約束自己必定去作，免得當前的印象消退之後，這事就半途而廢。我們當立約，不僅：若我們自己有外邦妻子，我們要休掉她們；而且：若我們沒有，我們要在自己的位置上盡力強制別人休掉他們的。」(4.) 「讓以斯拉自己主持這事——他既蒙王命授權，可以查究神的律法在猶大和耶路撒冷是否被遵守（Ezr 7:14）；讓我們都決心在這事上支持他（Ezr 10:4）：*你起來吧……你當奮勇而行。*在這事上哭泣是好的，但改革更好。」請看神在類似情形中對約書亞所說的話，書 7:10,11。
III. 他們因這好動議而作出怎樣好的決定，Ezr 10:5。他們不僅同意這事應當作，還以誓言約束自己必照這話去行。緊緊地綁，緊緊地得。
⁶ 以斯拉從神殿前起來，進入以利亞實的兒子約哈難的屋子；到了那裏不吃飯，也不喝水；因為他被擄歸回之人所犯的罪過心裏悲傷。
⁷ 他們通告猶大和耶路撒冷所有被擄歸回的人，叫他們在耶路撒冷聚集。
⁸ 凡不照首領和長老所議定、三日之內不來的，就必抄沒他一切財產，他自己也必從被擄歸回之人的會中被分別出來。
⁹ 於是，猶大和便雅憫眾人三日之內都聚集在耶路撒冷。那時是九月二十日。眾人都坐在神殿的寬闊處；因這事，又因下大雨，都戰兢。
¹⁰ 祭司以斯拉站起來對他們說：你們有罪了；因你們娶了外邦的女子為妻，增添了以色列人的罪過。
¹¹ 現在當向耶和華你們列祖的神認罪，遵行他的旨意，離絕那地的民和那外邦的女子。
¹² 全會眾大聲回答說：你怎麼說，我們就怎麼行。
¹³ 只是百姓眾多，又逢大雨的時候，我們不能站在外頭；這也不是一兩天能辦完的事，因為我們在這事上犯了大罪。
¹⁴ 不如讓會眾的首領都住在這裏，等他們在各地按所定的時候，帶著各城的長老和審判官一同前來，直到我們神的烈怒因這事轉離我們。
我們在此有關於最近所立決議、論到外邦妻子之事的執行記錄；他們沒有浪費時間，趁熱打鐵，很快就使改革的車輪轉動起來。1. 以斯拉去了議事廳——那裏大概是祭司慣常因公務聚集的地方；直到他到了那裏（帕特里克主教認為應如此讀），直到他看見有事情在作、且更可能被作以補救這弊端之前，他既不吃飯，也不喝水，繼續悲哀。為罪的憂愁當是持久的憂愁；務必讓它繼續，直到罪被除掉。2. 他下令給一切被擄歸回的人，要他們三日之內到耶路撒冷聚集（Ezr 10:7,8）；他既蒙王授權，可以附上刑罰來強制執行他的命令（Ezr 7:26），就警告說：凡不聽從傳喚的，必喪失家產，並被逐出會外。那不願出席這敬虔場合之人的判決是：他的產業要代替他永遠歸給他們宗教的服事，他本人也因他的輕慢，永遠被排除在他們宗教的尊榮和特權之外；他要被逐出會外。3. 在限期之內，百姓中的大多數聚集在耶路撒冷，坐在神殿的寬闊處，Ezr 10:9。那些對所蒙召的工沒有熱心——不，或許還心存反感，因為自己就是有罪的人——卻因敬重以斯拉的權柄、又因刑罰而畏懼，不敢缺席。4. 神在此際的大雨中給了他們一個他不悅的記號（Ezr 10:9,13），這或許使一些人沒有來，又使那些聚集在露天寬闊處的人十分為難。他們哭泣時，天也哭泣——這表明神雖然因他們的罪發怒，卻喜悅他們的悔改，（如士 10:16 所說）他的心為以色列人所受的苦難而擔憂；這也是他們悔改的好果子的記號，因為雨水使地結實纍纍。5. 以斯拉在這大審判中作了訓勉。他告訴他們，他如今召集他們是為何：是因為他發現他們自從被擄歸回以來，因娶了外邦的女子為妻而增添了以色列人的罪過，在他們從前的罪上又加了這新的過犯——這必定會成為重新引進偶像崇拜的途徑，正是他們曾為之受苦的罪，也是他所盼望他們在被擄中已經得醫治的；他召集他們，是要他們向神認罪，作了這事以後，還要表明自己已預備好、也願意遵行他的旨意，就是他們將要得知的旨意（一切真正為自己招致神不悅的作為而悔改的人都會如此行），特別是要他們從一切拜偶像的人中分別出來，尤其是拜偶像的妻子，Ezr 10:10,11。我們可以設想他在這幾點上有所發揮，大概又作了如同 Ezr 9:5-15 那樣的認罪，並要求他們說阿們。6. 百姓不僅服從以斯拉的一般管轄權，也服從他在這事上的查問和裁決：你怎麼說，我們就怎麼行，Ezr 10:12。我們在與外邦人混雜的事上犯了罪，因此不僅有被他們敗壞的危險——因為我們是軟弱的；還有喪失在他們中間的危險——因為我們是少數；所以我們深信，我們有絕對的必要重新與他們分別出來。百姓被說服時就有指望——不僅被說服離棄罪是好的，而且被說服這是不可少的：我們必須如此行，否則就完了。7. 眾人同意，這事不應在民眾大會中進行，也不該指望一蹴而就，而當設立一個委員法庭來受理控告並加以審理和裁決。此時不能作，因為還沒有定出方法，百姓也因下雨不能站在外頭。有罪的人甚多，發現和審查他們都需要時間。會有一些棘手的案件，若無辯論和商議就不能裁決，Ezr 10:13。「所以讓群眾散去，讓首領站著受理報案；讓他們逐城進行，讓有罪的人在各自本城的審判官和長老面前被定罪；讓他們受託監督命令的執行。如此，善用時間，我們反倒能更早完成；若匆忙行事，就會半途而廢，Ezr 10:14。若用這方法作徹底的改革，神的烈怒就必從我們轉離——我們感覺到這怒氣正因這過犯而準備向我們發作。」以斯拉甘願讓自己的熱心受百姓的明智所引導，把事情交給這方法處理；他不以承認這建議出自他們為恥，也不以遵從它為恥。
¹⁵ 惟有亞撒黑的兒子約拿單、特瓦的兒子雅哈謝擔當這事；利未人米書蘭和沙比太幫助他們。
¹⁶ 被擄歸回的人就如此行。祭司以斯拉按著宗族指派一些族長，他們都按著名字被分別出來；在十月初一日，他們坐下查辦這事。
¹⁷ 到正月初一日，他們才查辦完所有娶外邦女子為妻的人。
¹⁸ 在祭司的子孫中，查出娶了外邦女子為妻的，就是約薩達的兒子耶書亞和他弟兄的子孫中，有瑪西雅、以利以謝、雅立、基大利。
¹⁹ 他們答應必休掉妻子；他們既有了罪，就獻羊群中的一隻公綿羊作贖愆祭。
²⁰ 音麥的子孫中，有哈拿尼、西巴第雅。
²¹ 哈琳的子孫中，有瑪西雅、以利亞、示瑪雅、耶歇、烏西雅。
²² 巴施戶珥的子孫中，有以利約乃、瑪西雅、以實瑪利、拿坦業、約撒拔、以利亞撒。
²³ 利未人中，有約撒拔、示每、基拉雅（就是基利他）、毗大希雅、猶大、以利以謝。
²⁴ 歌唱的人中，有以利亞實；守門的人中，有沙龍、提聯、烏利。
²⁵ 以色列人中，巴錄的子孫有拉米、耶西雅、瑪基雅、米雅民、以利亞撒、瑪基雅、比拿雅。
²⁶ 以攔的子孫有瑪他尼、撒迦利雅、耶歇、亞底、耶利末、以利亞。
²⁷ 薩土的子孫有以利約乃、以利亞實、瑪他尼、耶利末、撒拔、亞西撒。
²⁸ 比拜的子孫有約哈難、哈拿尼亞、薩拜、亞特萊。
²⁹ 巴尼的子孫有米書蘭、瑪祿、亞大雅、雅述、示阿、拉末。
³⁰ 巴哈‧摩押的子孫有亞大拿、基拉、比拿雅、瑪西雅、瑪他尼、比撒列、賓內、瑪拿西。
³¹ 哈琳的子孫有以利以謝、伊示雅、瑪基雅、示瑪雅、西緬、
³² 便雅憫、瑪祿、示瑪利雅。
³³ 哈順的子孫有瑪特乃、瑪他達、撒拔、以利法列、耶利買、瑪拿西、示每。
³⁴ 巴尼的子孫有瑪玳、暗蘭、烏益、
³⁵ 比拿雅、比底雅、基祿、
³⁶ 瓦尼雅、米利末、以利亞實、
³⁷ 瑪他尼、瑪特乃、雅掃、
³⁸ 巴尼、賓內、示每、
³⁹ 示利米雅、拿單、亞大雅、
⁴⁰ 瑪拿底拜、沙賽、沙萊、
⁴¹ 亞薩利、示利米雅、示瑪利雅、
⁴² 沙龍、亞瑪利雅、約瑟。
⁴³ 尼波的子孫有耶利、瑪他提亞、撒拔、西比拿、雅代、約珥、比拿雅。
⁴⁴ 這些人都娶了外邦的女子為妻，其中也有已經生了兒女的。
這事的處理方法既已議定，會眾也已散去，各人可以回到各自的地方，收集和提供信息以促成此事；我們在此被告知，1. 承擔這事、將案件正式帶到委員面前的人是誰——約拿單和雅哈謝，兩個活躍的人，是祭司還是百姓，看不出來；大概他們就是提出那建議的人（Ezr 10:13,14），因此最適合監督它的執行；有兩個正直的利未人與他們同列，幫助他們，Ezr 10:15。賴富特博士對此有相反的理解：惟有（或作然而）約拿單和雅哈謝反對這事（這讀法原文也完全可以接受），這兩個利未人幫助他們反對，無論是反對事情本身還是反對這處理方法。這樣的工作進行時若毫不遇到反對，倒是奇怪了。2. 坐堂辦理這事的委員是誰。以斯拉是主席，與他同列的有某些族長——他們在智慧和熱心上比別人更適合這服事，Ezr 10:16。他們有以斯拉這樣的人領頭，實在是有福；沒有他的指導，他們不能作好這事，然而他不願沒有他們的同意就獨自行事。3. 他們花了多久時間。他們從十月初一日開始查辦這事（Ezr 10:16），距這方法提出（Ezr 10:9）不過十天，三個月內完成，Ezr 10:17。他們緊坐著專心辦事，否則不可能在如此短的時間內處理完面前如此多的案件；因為我們可以設想，所有被控的人都受到公正的詢問，看他們有甚麼理由不應與妻子分開；並且若參照別的案件來判斷，只要妻子已歸化了猶太教，就不必休掉——查明這一點需要極大的謹慎。4. 被查出犯這罪的是哪些人。他們的名字在此被記下，作為永遠的羞辱；祭司中有許多人，甚至大祭司耶書亞的家族中也有（Ezr 10:18），儘管律法特別為維護他們婚姻的尊嚴而規定，他們既是聖潔的，就不可娶凡俗的女子為妻，利 21:7。那些本該教導別人律法的人，自己卻違背了律法，並以自己的榜樣壯了別人的膽去照樣行。然而，他們既在這事上失了清白，肯悔改並作悔改的榜樣，也是好的；因為他們親手答應必休掉他們的外邦妻子（有人認為他們是舉手起誓如此行），又循著得赦免的指定途徑，獻上律法所指定的作贖愆祭的公綿羊（利 6:6），如此承認自己的罪和罪所當得的，並謙卑地懇求饒恕。此處共記有約一百一十三人娶了外邦妻子，其中有人（Ezr 10:44 說）已生了兒女——這暗示不是許多人都有兒女，因為神沒有以生養眾多的福分賜福那些婚姻。兒女是否如示迦尼所建議的與母親一同被遣走，看不出來；看來沒有：然而被休的妻子大概是按其身分得到了妥善的供養。人會以為這弊端如今已徹底補救了，然而我們後來又遇見它（尼 13:23，瑪 2:11），因為這樣的敗壞容易不知不覺地被引進來，要把它再清除出去卻大不容易。最好的改革者也不過盡其所能；然而當救贖主自己來到錫安時，他必有效地消除雅各家的一切不敬虔。
bản gốc tiếng anh
Ezra's Reformation (456 BC)
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.
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.
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.
⁴ Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it.
⁵ Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.
We are here told,
I. What good impressions were made upon the people by Ezra's humiliation and confession of sin. No sooner was it noised in the city that their new governor, in whom they rejoiced, was himself in grief, and to so great a degree, for them and their sin, than presently there assembled to him a very great congregation, to see what the matter was and to mingle their tears with his, Ezr 10:1. Our weeping for other people's sins may perhaps set those a weeping for them themselves who otherwise would continue senseless and remorseless. See what a happy influence the good examples of great ones may have upon their inferiors. When Ezra, a scribe, a scholar, a man in authority under the king, so deeply lamented the public corruptions, they concluded that they were indeed very grievous, else he would not thus have grieved for them; and this drew tears from every eye: men, women, and children, wept very sore, when he wept thus.
II. What a good motion Shechaniah made upon this occasion. The place was Bochim—a place of weepers; but, for aught that appears, there was a profound silence among them, as among Job's friends, who spoke not a word to him, because they saw that his grief was very great, till Shechaniah (one of Ezra's companions from Babylon, Ezr 8:3,5) stood up, and made a speech addressed to Ezra, in which,
1. He owns the national guilt, sums up all Ezra's confession in one word, and sets to his seal that it is true: "We have trespassed against our God, and have taken strange wives, Ezr 10:2. The matter is too plain to be denied and too bad to be excused." It does not appear that Shechaniah was himself culpable in this matter (if he had had the beam in his own eye, he could not have seen so clearly to pluck it out of his brother's eye), but his father was guilty, and several of his father's house (as appears Ezr 10:26), and therefore he reckons himself among the trespassers; nor does he seek to excuse or palliate the sin, though some of his own relations were guilty of it, but, in the cause of God, says to his father, I have not known him, as Levi, De 33:9. Perhaps the strange wife that his father had married had been an unjust unkind step-mother to him, and had made mischief in the family, and he supposed that others had done the like, which made him the more forward to appear against this corruption; if so, this was not the only time that private resentments have been over ruled by the providence of God to serve the public good.
2. He encourages himself and others to hope that though the matter was bad it might be amended: Yet now there is hope in Israel (where else should there be hope but in Israel? those that are strangers to that commonwealth are said to have no hope, Eph 2:12) even concerning this thing. The case is sad, but it is not desperate; the disease is threatening, but not incurable. There is hope that the people may be reformed, the guilty reclaimed, a stop put to the spreading of the contagion; and so the judgments which the sin deserves may be prevented and all will be well. Now there is hope; now that the disease is discovered it is half-cured. Now that the alarm is taken the people begin to be sensible of the mischief, and to lament it, a spirit of repentance seems to be poured out upon them, and they are all thus humbling themselves before God for it, now there is hope that God will forgive, and have mercy. The valley of Achor (that is, of trouble) is the door of hope (Ho 2:15); for the sin that truly troubles us shall not ruin us. There is hope now that Israel has such a prudent, pious, zealous governor as Ezra to manage this affair. Note, (1.) In melancholy times we must see and observe what makes for us, as well as what makes against us. (2.) There may be good hopes through grace, even when there is the sense of great guilt before God. (3.) Where sin is seen and lamented, and good steps are taken towards a reformation, even sinners ought to be encouraged. (4.) Even great saints must thankfully receive seasonable counsel and comfort from those that are much their inferiors, as Ezra from Shechaniah.
3. He advises that a speedy and effectual course should be taken for the divorcing of the strange wives. The case is plain; what has been done amiss must be undone again as far as possible; nothing less than this is true repentance. Let us put away all the wives, and such as are born of them, Ezr 10:3. Ezra, though he knew this was the only way of redressing the grievance, yet perhaps did not think it feasible, and despaired of ever bringing the people to it, which put him into that confusion in which we left him in the foregoing chapter; but Shechaniah, who conversed more with the people than he did, assured him the thing was practicable if they went wisely to work. As to us now, it is certain that sin must be put away, a bill of divorce must be given it, with a resolution never to have any thing more to do with it, though it be dear as the wife of thy bosom, nay, as a right eye or a right hand, otherwise there is no pardon, no peace. What has been unjustly got cannot be justly kept, but must be restored; but, as to the case of being unequally yoked with unbelievers, Shechaniah's counsel, which he was then so clear in, will not hold now; such marriages, it is certain, are sinful, and ought not to be made, but they are not null. Quod fierinon debuit, factum valet—That which ought not to have been done must, when done, abide. Our rule, under the gospel, is, If a brother has a wife that believeth not, and she be pleased to dwell with him, let him not put her away, 1Co 7:12,13.
4. He puts them in a good method for the effecting of this reformation, and shows them not only that it must be done, but how. (1.) "Let Ezra, and all those that are present in this assembly, agree in a resolution that this must be done (pass a vote immediately to this effect: it will now pass nemine contradicente—unanimously), that it may be said to be done according to the counsel of my lord, the president of the assembly, with the unanimous concurrence of those that tremble at the commandment of our God, which is the description of those that were gathered to him, Ezr 9:4. Declare it to be the sense of all the sober serious people among us, which cannot but have a great sway among Israelites." (2.) "Let the command of God in this matter, which Ezra recited in his prayer, be laid before the people, and let them see that it is done according to the law; we have that to warrant us, nay, that binds us to what we do; it is not an addition of our own to the divine law, but the necessary execution of it." (3.) "While we are in a good mind, let us bind ourselves by a solemn vow and covenant that we will do it, lest, when the present impressions are worn off, the thing be left undone. Let us covenant, not only that, if we have strange wives ourselves, we will put them away, but that, if we have not, we will do what we can in our places to oblige others to put away theirs." (4.) "Let Ezra himself preside in this matter, who is authorized by the king's commission to enquire whether the law of God be duly observed in Judah and Jerusalem (Ezr 7:14), and let us all resolve to stand by him in it (Ezr 10:4): Arise, be of good courage. Weeping, in this case, is good, but reforming is better." See what God said to Joshua in a like case, Jos 7:10,11.
III. What a good resolution they came to upon this good motion, Ezr 10:5. They not only agreed that it should be done, but bound themselves with an oath that they would do according to this word. Fast bind, fast find.
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.
⁷ And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem;
⁸ And that whosoever would not come within three days, according to the counsel of the princes and the elders, all his substance should be forfeited, and himself separated from the congregation of those that had been carried away.
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.
¹⁰ And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel.
¹¹ Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives.
¹² Then all the congregation answered and said with a loud voice, As thou hast said, so must we do.
¹³ But the people are many, and it is a time of much rain, and we are not able to stand without, neither is this a work of one day or two: for we are many that have transgressed in this thing.
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.
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 10:7,8); 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 10:9,13), 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 10:10,11. On these heads, we may suppose, he enlarged, and probably made such another confession of the sin now as he made Ezr 9:5-15, 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.
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.
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.
¹⁷ And they made an end with all the men that had taken strange wives by the first day of the first month.
¹⁸ And among the sons of the priests there were found that had taken strange wives: namely, of the sons of Jeshua the son of Jozadak, and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah.
¹⁹ And they gave their hands that they would put away their wives; and being guilty, they offered a ram of the flock for their trespass.
²⁰ And of the sons of Immer; Hanani, and Zebadiah.
²¹ And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah.
²² And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah.
²³ Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same is Kelita,) Pethahiah, Judah, and Eliezer.
²⁴ Of the singers also; Eliashib: and of the porters; Shallum, and Telem, and Uri.
²⁵ Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah.
²⁶ And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah.
²⁷ And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and Jeremoth, and Zabad, and Aziza.
²⁸ Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and Athlai.
²⁹ And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth.
³⁰ And of the sons of Pahath-moab; Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh.
³¹ And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, Shimeon,
³² Benjamin, Malluch, and Shemariah.
³³ Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei.
³⁴ Of the sons of Bani; Maadai, Amram, and Uel,
³⁵ Benaiah, Bedeiah, Chelluh,
³⁶ Vaniah, Meremoth, Eliashib,
³⁷ Mattaniah, Mattenai, and Jaasau,
³⁸ And Bani, and Binnui, Shimei,
³⁹ And Shelemiah, and Nathan, and Adaiah,
⁴⁰ Machnadebai, Shashai, Sharai,
⁴¹ Azareel, and Shelemiah, Shemariah,
⁴² Shallum, Amariah, and Joseph.
⁴³ Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, and Joel, Benaiah.
⁴⁴ All these had taken strange wives: and some of them had wives by whom they had children.
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 10:13,14) 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, Le 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 (Le 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 (Ne 13:23, 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.
本章中我們看見前一章所控訴和哀嘆的那弊病得以糾正。當留意，I. 百姓的心如何因他們對罪的深切謙卑而預備好去糾正它，Ezr 10:1。II. 示迦尼如何向以斯拉提出建議，Ezr 10:2-4。III. 這建議如何付諸執行。1. 首領們被起誓要遵行，Ezr 10:5。2. 以斯拉首先在其中行動，Ezr 10:6。3. 召開了大會，Ezr 10:7-9。4. 他們眾人照以斯拉的勸勉同意進行改革，Ezr 10:10-14。5. 委員被任命日復一日地坐著查問誰娶了外邦女子，並責成他們休掉她們——這事照樣行了（Ezr 10:15-17），並呈上了被查出有罪之人的名單，Ezr 10:18-44。