We shall conclude the study of the book of Ezra and begin the book of Nehemiah of
the Old Testament this week.
(1) Try to recall yesterday’s reflection and see why Ezra was so deeply distressed by the sin of the people? Why did this sin of the people distress him so seriously and grievously? Why do you think the people would weep so bitterly as well?
(2) What have you learned about what needs to happen if a revival is to happen?
(3) The prayer of Ezra was obviously made in public and was heard by the people:
a. How did he end his prayer in 9:14-15?
b. How did Shecaniah (probably one of the leaders) respond to his open-ended prayer?
(4) Why did Shecaniah think that there was still hope for Israel?
a. What did he propose to do?
b. Do you think the proposed drastic action was a must?
c. Was it really doable? Why or why not?
(5) As much as Ezra was an official of Persia and returned as a learned and well-respected teacher of the Law, how important was it to have a local leader to propose such a drastic measure instead of Ezra (in fact he only recently returned to Jerusalem, his first visit since his birth)?
(6) Now, with virtually all leaders taking an oath to affirm this decision, what did Ezra do according to v. 6? How important was his action?
(7) The ensuing proclamation appeared to be a legal document that could be enforced:
a. Why did Ezra have to assemble all the people in Jerusalem?
b. What “penalty” did he use to force them to come?
(8) As the people gathered in Jerusalem, the Bible describes the emotions of the people as being distressed by the occasion and the rain. The marrying of foreign wives was certainly wrong and illegal, according to the Law of Moses, but the expulsion of the wives and their children would certainly bring about great turmoil to many families. If you happened to be one of the offenders, how hard would this decision be? What then would cause you to decide to follow the order?
(9) Pause and reflect on the main message to you today. How may you apply it to your life?
“Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law.” (Ezr. 10:3)
The reformation under Ezra reached its climax in chapter ten as one of the leaders, Shecaniah, boldly suggested a most radical act of repentance—the sending away of all foreign women whom the people of God had married and the children born by them. Many modern-day Christians read such a radical act of repentance with disbelief, especially in view of the fact that the impacted children were innocent. Allow me to share Fensham’s insight in this respect:
“Foreign women were married contrary to the law of God. The marriages were illegal from the outset. The sending away of the women is to guard the exiles against continuation of an illegal act. With their foreign wives they lived in sin. It is thus clear from v. 4 that there is a strong legal background against which Shecaniah has formulated his proposal. The dividing line between the permissible and impermissible is strongly emphasized. Even the children born from illegal marriages must be sent away. This proposal is harsh in the light of modern Christian conceptions. Why should innocent children be punished? We must remember that the religious influence of the mothers on their children was regarded as the stumbling block. To keep the religion of the Lord pure was the one and only aim of Ezra and the returned exiles. As a small minority group, the repatriates lived in the Holy Land among a large population of influential people who were followers of various polytheistic religions. Against such a larger numbers they had to defend themselves and their religious identity. Thus the drastic measures are understandable.” (Fensham, Ezra & Nehemiah, 135)
As we learned from the expulsion of Hagar by Abraham, the Lord still looked after her and was merciful to her and her son. I believe that the rain delay was not accidental. It provided a less abrupt arrangement, so that the offenders could make proper arrangements to send their wives and children to homes, likely with adequate provisions for them. Also, it is not without precedent in the Bible that, in time, these gentile women and children would spend years under the teachings and worship of Yahweh, and so come to worship Him the rest of their lives. Ruth was one such example. The key teaching of this radical act of repentance, however, is the “must” of cutting all ties with our past sins—an attitude sorely lacking in modern-day Christians teachings.
(1) While the crowd appeared to be convicted by the words of Ezra (in 10:10-11), the rain had made any immediate action impossible:
a. What did they propose to Ezra?
b. What might be the benefit of such a delay in carrying out the actual expulsion of foreign wives and children?
(2) V. 15 is a difficult verse to understand: If the “leading priests and Levities and all Israel” all agreed with such act of repentance (10:5), and with v. 15 being the verse immediately following the proposal of vv. 12-14, it is likely that they opposed “this”—meaning the delay of action, but not the act of repentance and expulsion:
a. How long did the process take?
b. What might it signify?
(3) The list of those who married foreign women began with the priests among whom those of the high priestly family was first mentioned:
a. Why were they listed first?
b. According to Keil & Delitzsch:
“By comparing Ezra 2:36-39 (to the list of 18 priests here), we perceive that not one of the orders of priests who returned with Zerubbabel was free from participation in this transgression”: What can you deduce from such a comment and especially the reason why God called Ezra to return to Jerusalem?
(4) Following the list of priests and Levites (assistants to the priests), the lay offenders were also listed, 86 names in all. Presumably they followed the example of the priests in their repentance:
a. According to v. 19, what was involved in their act of repentance?
b. Look up Leviticus 5:14-16 to see what a guilt offering is: Why would such a transgression be seen as “unintentional”?
(5) As we come to the close of the book of Ezra, it would be helpful for you to briefly review the main course of events recorded in this book. What are the main lessons that you have learned from this book?
(6) What is the main message to you from this book and how may you apply it to your life?
“Among the descendants of the priests, the following had married foreign women...” (Ezr. 10:18)
From the reading of the list of names of those priests who married foreign women (18 in all), Keil and Delitzsch compared it with the initial list of those who returned with Zerubbabel and concluded that “not one of the orders of the priests who returned with Zerubbabel was free from participation in this transgression” (K&D, Ezra, 83). This certainly speaks to the gravity of the spiritual condition of these exiles.
They had returned with a sense of mission, being those whose hearts were moved by the Spirit of God (Ezr. 1:5). It was such a wonderful beginning. The older ones, especially, were so touched by the faithfulness of God that they wept loudly upon seeing the foundation of the second temple being laid (3:12-13). The fact that it was undoubtedly directed by the hands of God is unmistakable. How else can one explain the decree and help given by a gentile king to allow them to return to rebuild God’s temple, just as the prophet Jeremiah had predicted?
But at the first sign of opposition, it appeared that they had lost their steam and the rebuilding work was stalled for some 20 years. This in itself was a sin from which they should repent. Apparently, this stoppage had enabled them to channel their energy into rebuilding their homes and their businesses, that was, until God raised up prophets Haggai and Zechariah to warn and encourage them, and the building of temple was resumed and completed.
All should be well, shouldn’t it be? They had the temple, and the daily sacrifices, and then all the feasts, including Passover and the Day of Atonement, were being celebrated annually. But presumably, the teaching of the Law appeared to have been neglected after the death of the two prophets. In the ensuing 58 years, the people hardly knew the Law, except for the rituals. And many people, even including the priests within the high priestly families, married foreign women—likely women in the immediate Canaanite neighborhood—notoriously known for idol worship and intermarriage which was strictly forbidden by the Law of Moses.
It was against such a background that God sent both Ezra and Nehemiah back to Jerusalem. The result was a restoration of the centrality of the teaching and observance of the Law of Moses in the lives of the people. Yes, the expulsion of the foreign wives and children not only appeared to be harsh, it was harsh and radical indeed. But the result was—in the over 400 years leading up to the time of our Lord Jesus’ earthly appearance, the people appeared to have abandoned intermarriage with foreigners, and the land, as a result, was virtually void of idol worship. Quite a revival! But such a revival began with the genuine repentance of the leaders, especially the spiritual leaders—those within the high priestly family.