Ezra Chapter 10
Confession and Repentance
A. The people decide to forsake their sin.
1. Ezra 10:1, The example of Ezra’s confession.
“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.” (Ezra 10:1, KJV)
a. Now when Ezra had prayed, and when he had confessed. The force of Ezra’s confession did not rest merely in the content of the prayer recorded in Ezra 9:6–15, but in the inward reality and depth of heart that drove that prayer. His confession was accompanied by visible humility and brokenness, expressed through weeping and casting himself down before the house of God. Ezra did not retreat into private spirituality alone, but bore the burden of national sin publicly. He stood as an intercessor for the covenant community, openly identifying with their guilt and shame before the Lord. This public humility magnified the seriousness of the sin and demonstrated that repentance is not theoretical, but embodied and costly.
i. Casting himself down before the house of God. The Hebrew construction carries the sense of repeated action, indicating that Ezra continued throwing himself down before the Lord. This was not a momentary display of emotion, but a sustained posture of humiliation and submission. Ezra physically placed himself low before God to reflect the spiritual reality that Israel stood condemned apart from divine mercy. Such posture underscores the biblical principle that genuine repentance involves the whole person, heart, mind, and body, not words alone.
b. For the people wept very sore. Ezra’s example produced a ripple effect throughout the covenant community. The people were pierced with conviction and joined him in sorrow over sin. Their tears were not merely emotional contagion, but evidence of awakened consciences. They recognized that the sin was not isolated to individuals but affected the entire nation. This corporate grief reflects a biblical understanding of communal responsibility under the covenant, where the faithfulness or unfaithfulness of individuals impacts the whole body.
i. John Trapp aptly observed that they could not wash their hands in innocency, therefore they washed them in tears. Just as the sins of the old world required a deluge, so the sins of this restored remnant demanded a flood of repentance. Tears became the outward expression of inward cleansing.
ii. Throughout Scripture and church history, one consistent mark of genuine spiritual awakening is deep conviction of sin among God’s people. When the Spirit of God moves with power, sin can no longer be minimized, excused, or ignored. Hearts are compelled to confess and to put away what displeases God. Trapp described confession as the soul’s vomit, the hardest but healthiest form of spiritual medicine. Satan understands this well and seeks to keep the lips sealed so the heart cannot be relieved of its burden through honest confession.
iii. Dr. J. Edwin Orr noted that confession of sin is a neglected doctrine and only regains its rightful place during seasons of revival. When the Holy Spirit convicts with double force, the believer finds no peace until sin is acknowledged and brought into the light. This aligns with the biblical principle stated in “He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13, KJV).
iv. Orr also recorded the testimony of a senior military officer who witnessed revival in Scotland. He described the terrifying clarity that comes when the Spirit opens a man’s eyes to the true state of his heart. Men who appeared religious and morally upright discovered that their foundation was rotten, built upon self-righteousness rather than Christ. As a result, many turned from open sin to holy living, and others wept with joy over sins forgiven. This demonstrates that true repentance exposes false assurance and redirects faith toward Christ alone.
v. William Newton Blair, writing on the great Korean revival, testified that human theories about public confession collapse when the Spirit of God descends upon guilty souls. When God moves, confession follows, and no human authority can restrain it. This underscores that repentance is ultimately a work of God, not a manufactured religious exercise.
vi. Scripture provides general guidelines regarding confession of sin. Confession should be made to the one sinned against, acknowledging responsibility without deflection. Public confession of specific sins should occur within the circle of those affected by the sin, neither wider nor narrower than appropriate. When sins are private or affect only a small number of people, confession may be general in public while remaining specific in the proper setting. Confession should be appropriately specific, avoiding vague admissions that evade responsibility. Finally, confession should be thorough, addressing sin honestly and completely, with a sincere intention to forsake it. This pattern reflects the seriousness of sin and the grace of God who restores those who come to Him in humility and truth.
A. The people decide to forsake their sin.
2. Ezra 10:2–4, Shechaniah exhorts the people to action.
“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. 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. Arise, for this matter belongeth unto thee, we also will be with thee, be of good courage, and do it.” (Ezra 10:2–4, KJV)
a. We have trespassed against our God…yet now there is hope in Israel concerning this thing. Shechaniah plainly acknowledged the gravity of the sin. He did not minimize it, excuse it, or attempt to redefine it. The sin was covenant unfaithfulness against God Himself. Yet at the same time, Shechaniah expressed confidence that repentance opened the door for hope. Their sorrow, confession, and trembling at God’s commandment were clear evidences that the Spirit of God was at work among them. Hope did not exist because the sin was small, but because repentance was real.
i. It is notable that Ezra himself did not initially propose this course of action. Ezra may have been so overwhelmed by the weight of the sin that he could not immediately articulate the path forward. It is also possible that Ezra understood what must be done but recognized that the call for reform needed to arise from within the covenant community itself, not be imposed solely by a recently arrived scribe. Genuine repentance must be owned by the people, not merely enforced by leadership.
b. Let us make a covenant with our God to put away all the wives. Shechaniah moved beyond emotion to action. Repentance is never complete if it remains at the level of sorrow alone. True repentance requires decisive obedience, even when obedience is costly. The proposal to renew covenant faithfulness through separation from unlawful marriages demonstrated a willingness to put God’s law above personal comfort and emotional attachment.
i. Divorce was permitted under the Mosaic Law, as seen in “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her, then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.” (Deuteronomy 24:1, KJV). At this same historical period, the opposite abuse had also occurred, namely Jewish men divorcing faithful Jewish wives in order to marry pagan women, an act condemned by the Lord in “Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem, for Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god.” (Malachi 2:11, KJV).
ii. While “the Lord, the God of Israel, saith that he hateth putting away” (Malachi 2:16, KJV), divorce is consistently presented in Scripture as a concession to human hardness of heart rather than an ideal. In Ezra’s situation, the community faced two evils, continued covenant violation or painful separation. Faithfulness to God demanded choosing the lesser evil. If any circumstance justified such drastic action, this one did, because the marriages themselves were in direct violation of God’s explicit commands.
iii. Some marriages are not merely unhealthy but unlawful. Scripture forbids certain unions outright, and such unions are not merely sinful but invalid before God. Because these marriages with idolatrous women were expressly forbidden by divine command, they could rightly be annulled. Obedience to God’s law took precedence over social or emotional considerations.
c. And such as are born of them. This command extended not only to the wives but also to the children, which underscores the severity of the situation. Some have argued that this was excessive zeal, but the context shows that this action was consistent with God’s covenant purposes and the preservation of Israel’s spiritual identity.
i. In ancient societies, custody of children naturally followed the mother when marriages were dissolved. The phrase reflects a cultural reality rather than unnecessary cruelty. The children would remain with their mothers as the marriages were dissolved.
ii. It is reasonable to conclude that provision was made for these women and children. While the marriages were unlawful, the moral responsibility of the husbands did not disappear. God’s law is never opposed to true humanity or compassion. The women and children were not abandoned to destitution but were likely given material support according to the means of the husbands.
iii. Scripture also indicates that relatively few children were affected, as recorded later in Ezra 10:44, which lists those involved. This suggests that God, in His mercy, limited the scope of suffering in an already painful act of obedience.
iv. Scripture consistently affirms that children may suffer temporal consequences because of their parents’ sins. This is evident throughout biblical history and reflected in the laws and practices of nations. Such suffering does not imply injustice on God’s part but underscores the far reaching consequences of sin within families and communities.
d. Arise, for this matter belongeth unto thee, we also will be with thee. Shechaniah combined exhortation with support. He called Ezra to act decisively while assuring him that the people would stand with him. This encouragement is particularly significant because Shechaniah himself was not directly guilty of the sin, yet members of his own family were implicated. His words demonstrated integrity, courage, and a willingness to support reform even when it affected those close to him.
3. Ezra 10:5–8, Ezra issues a proclamation.
“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. 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. And they made proclamation throughout Judah and Jerusalem unto all the children of the captivity, that they should gather themselves together unto Jerusalem, 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.” (Ezra 10:5–8, KJV)
a. Ezra arose, and made the chief priests, the Levites, and all Israel, to swear. Ezra immediately acted upon Shechaniah’s counsel. He required a binding oath, beginning with the leaders. Spiritual reform must always start at the top. Those entrusted with leadership bear the first responsibility to model obedience and repentance. By swearing an oath, the leaders publicly committed themselves to covenant faithfulness.
b. He did eat no bread, nor drink water, for he mourned. Ezra’s response reveals the depth of his grief. This was not administrative inconvenience to him, but spiritual tragedy. His mourning was so intense that he observed a complete fast, abstaining from both food and water. Such fasts are rare in Scripture and are associated with moments of profound spiritual crisis.
i. Moses observed such a fast when interceding for Israel after the golden calf, as recorded in “And he was there with the Lord forty days and forty nights, he did neither eat bread, nor drink water.” (Exodus 34:28, KJV), and again in Deuteronomy 9:18. The people of Nineveh likewise proclaimed a complete fast in response to God’s warning, as seen in “Let neither man nor beast, herd nor flock, taste any thing, let them not feed, nor drink water.” (Jonah 3:7, KJV).
ii. Those who commit themselves to seeking, doing, and teaching the law of God inevitably enter seasons of sorrow and require great courage. Faithful leadership often bears emotional and spiritual weight that others do not see.
c. Whosoever would not come within three days…all his substance should be forfeited, and himself separated from the congregation. Ezra exercised the civil authority granted to him by the Persian king. “And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.” (Ezra 7:26, KJV). Ezra used this authority not to create repentance, but to enforce accountability among those who had already sworn an oath. Covenant obedience was not optional, and refusal to participate carried serious consequences.
B. The spirit of repentance at the assembly of the people.
1. Ezra 10:9–11, Ezra’s appeal to the trembling assembly.
“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. And Ezra the priest stood up, and said unto them, Ye have transgressed, and have taken strange wives, to increase the trespass of Israel. 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.” (Ezra 10:9–11, KJV)
a. Then all the men of Judah and Benjamin gathered themselves together unto Jerusalem within three days. The response to Ezra’s proclamation was immediate and unified. To assemble within three days required sacrifice, urgency, and obedience. This kind of collective response does not occur through mere administrative pressure, but points to the active work of the Spirit of God upon the hearts of the people. When God moves, excuses diminish and obedience accelerates.
b. All the people sat in the street of the house of God, trembling because of this matter, and for the great rain. The people willingly endured discomfort, exposure, and adverse weather in order to stand before God. Their trembling was twofold, physical trembling from cold and rain, and spiritual trembling from conviction and fear of the Lord. Scripture consistently associates true repentance with trembling at God’s word, as seen in “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.” (Isaiah 66:2, KJV). Their willingness to remain assembled under such conditions testifies to the sincerity of their repentance.
i. Church history records similar scenes during genuine movements of repentance. When the Spirit of God convicts deeply, people abandon comfort, reputation, and convenience. In times of revival, crowds have gathered in streets, fields, and open squares under harsh conditions, driven by the weight of conviction and the desire to be reconciled to God. Such scenes mirror the trembling assembly at Jerusalem.
c. Ye have transgressed…to increase the trespass of Israel. Ezra did not soften his language or dilute the charge. He named the sin plainly. Even in the midst of a powerful spiritual movement, Ezra understood that clarity was essential. Conviction must be anchored in truth. He identified the sin as covenant transgression and emphasized that it had compounded Israel’s guilt. Partial repentance or vague acknowledgment would not suffice.
d. Now therefore make confession unto the Lord…do his pleasure…separate yourselves. Ezra’s appeal moved from diagnosis to remedy. Confession was directed toward the Lord God of their fathers, acknowledging covenant accountability. Repentance was defined not merely as sorrow, but as obedience, doing what pleased God. The command to separate from the peoples of the land and from the unlawful marriages made clear that repentance required decisive action.
i. Confession without repentance is hollow. Scripture consistently links confession with forsaking sin. “He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy.” (Proverbs 28:13, KJV). To confess while continuing in disobedience is to mock God rather than honor Him.
ii. Repentance is not a one time event confined to conversion, but a lifelong posture of the believer. Charles Spurgeon rightly observed that repentance lives as long as faith. Just as faith continually rests upon Christ, repentance continually turns away from sin and toward obedience. In this sense, repentance is an essential and ongoing element of faithful covenant life.
2. Ezra 10:12–15, The response of the assembly.
“Then all the congregation answered and said with a loud voice, As thou hast said, so must we do. 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. 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. Only Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this, and Meshullam and Shabbethai the Levite helped them.” (Ezra 10:12–15, KJV)
a. As thou hast said, so must we do. The assembly responded immediately and vocally in agreement. Their loud affirmation reflects collective resolve rather than reluctant compliance. This unified response further confirms the authenticity of the repentance. When hearts are truly convicted, obedience is embraced, not resisted.
b. Neither is this a work of one day or two. The people acknowledged both the scale of the problem and the need for order. Their request for time was not an attempt to delay obedience, but to carry it out thoroughly and justly. Because many were involved, careful examination and due process were necessary. The people agreed fully with the principle of repentance while seeking wisdom in its execution.
c. Until the fierce wrath of our God for this matter be turned from us. The assembly recognized that unaddressed sin invites divine judgment. Their goal was not merely social reform but reconciliation with God. They understood that obedience was the means by which God’s righteous anger would be turned away, consistent with the covenant warnings and promises of the Law.
d. Only Jonathan the son of Asahel and Jahaziah the son of Tikvah opposed this. Opposition was minimal, but it existed. Scripture does not explain their motives, but their resistance stands in stark contrast to the overwhelming agreement of the assembly. Whether motivated by personal involvement, concern over severity, or disagreement with the process, their opposition did not halt the work of repentance. The presence of limited dissent does not negate the reality of genuine spiritual movement among the majority.
Confession and Repentance
B. The spirit of repentance at the assembly of the people.
3. Ezra 10:16–17, Each case is examined individually over a three month period.
“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. And they made an end with all the men that had taken strange wives by the first day of the first month.” (Ezra 10:16–17, KJV)
a. They sat down in the first day of the tenth month to examine the matter. The repentance expressed at the great assembly did not dissipate once emotions cooled or weather improved. Ezra ensured that the commitments made before God were followed through with deliberate and organized action. The delay that had been granted because of weather and logistics was not allowed to become an excuse for neglect. Accountability followed conviction. Repentance that is genuine always results in sustained obedience over time, not merely a moment of spiritual intensity.
b. They made an end with all the men that had taken strange wives. The process required careful examination and extended over approximately three months, from the first day of the tenth month to the first day of the first month. This length of time underscores the seriousness and thoroughness of the investigation. Each case was considered individually, ensuring that justice and discernment guided the process rather than haste or collective punishment.
i. The examination likely focused on whether the foreign wives had genuinely renounced idolatry and committed themselves to the Lord God of Israel. Throughout the Old Testament, foreigners were welcomed into the covenant community if they forsook their false gods and embraced the God of Israel, as seen in the example of Rahab and Ruth. The issue in Ezra was not ethnicity, but allegiance and worship.
ii. If a wife refused to abandon her idols and former religious identity, she could not remain within the covenant community. Faithfulness to God required separation where repentance was absent. The text later indicates that only a relatively small number of cases resulted in divorce, demonstrating that most of the foreign wives chose to align themselves with the people of God in both belief and practice.
iii. The New Testament continues to affirm the principle that marriage is to be within the faith. “Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness, and what communion hath light with darkness.” (2 Corinthians 6:14, KJV). Likewise, widows are instructed, “She is at liberty to be married to whom she will, only in the Lord.” (1 Corinthians 7:39, KJV). However, the New Testament also clarifies that once a believer is already married to an unbeliever, the marriage is not to be dissolved if the unbelieving spouse is willing to remain, as taught in 1 Corinthians 7:12–17, because of the sanctifying influence of the believing spouse and the benefit to the children. Ezra’s situation addressed marriages that were unlawful from their inception under the Mosaic Law.
4. Ezra 10:18–44, The list of those found guilty.
“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. 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. And of the sons of Immer, Hanani, and Zebadiah. And of the sons of Harim, Maaseiah, and Elijah, and Shemaiah, and Jehiel, and Uzziah. And of the sons of Pashur, Elioenai, Maaseiah, Ishmael, Nethaneel, Jozabad, and Elasah.” (Ezra 10:18–22, KJV)
“Also of the Levites, Jozabad, and Shimei, and Kelaiah, the same is Kelita, Pethahiah, Judah, and Eliezer. Of the singers also, Eliashib, and of the porters, Shallum, and Telem, and Uri.” (Ezra 10:23–24, KJV)
“Moreover of Israel, of the sons of Parosh, Ramiah, and Jeziah, and Malchiah, and Mijamin, and Eleazar, and Malchijah, and Benaiah. And of the sons of Elam, Mattaniah, Zechariah, and Jehiel, and Abdi, and Jeremoth, and Eliah. And of the sons of Zattu, Elioenai, Eliashib, Mattaniah, Jeremoth, and Zabad, and Aziza. Of the sons also of Bebai, Jehohanan, Hananiah, Zabbai, and Athlai. And of the sons of Bani, Meshullam, Malluch, and Adaiah, Jashub, and Sheal, and Ramoth. And of the sons of Pahathmoab, Adna, and Chelal, Benaiah, Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh. And of the sons of Harim, Eliezer, Ishijah, Malchijah, Shemaiah, Shimeon, Benjamin, Malluch, and Shemariah. And of the sons of Hashum, Mattenai, Mattathah, Zabad, Eliphelet, Jeremai, Manasseh, and Shimei. And of the sons of Bani, Maadai, Amram, and Uel, Benaiah, Bedeiah, Chelluh, Vaniah, Meremoth, Eliashib, Mattaniah, Mattenai, and Jaasau, and Bani, and Binnui, Shimei, and Shelemiah, and Nathan, and Adaiah, Machnadebai, Shashai, Sharai, Azarel, and Shelemiah, Shemariah, Shallum, Amariah, and Joseph. Of the sons of Nebo, Jeiel, Mattithiah, Zabad, Zebina, Jaddai, and Joel, and Benaiah.” (Ezra 10:25–43, KJV)
“All these had taken strange wives, and some of them had wives by whom they had children.” (Ezra 10:44, KJV)
a. Among the sons of the priests who had taken strange wives. The list begins with the priests, underscoring the sobering truth that spiritual leaders are not immune to sin. Those entrusted with teaching and guarding God’s law were among those found guilty. Scripture does not conceal their failure, and their names are permanently recorded as a warning. Genuine repentance does not erase consequences, but it does restore covenant faithfulness.
i. None were exempt from the reform. Sorrow over sin demanded thorough obedience. Repentance that spares leaders undermines the integrity of the entire process. True spiritual renewal applies God’s standard without favoritism.
ii. Later Jewish tradition speculated that Jewish men abandoned Jewish wives in favor of pagan women because hardship during exile had prematurely aged the women. While speculative, this highlights the persistent temptation to trade covenant faithfulness for superficial advantage.
iii. They offered a ram of the flock for their trespass. This offering indicates that their sin was committed knowingly. Under the Law, sins committed with knowledge required a more costly sacrifice. Their offering acknowledged guilt and affirmed submission to God’s prescribed means of atonement.
iv. Some of them had wives by whom they had children. This detail emphasizes the painful reality of the situation. Many of these unions had not produced children, which may reflect divine restraint. Where children were involved, the cost of obedience was even greater, underscoring that sin creates suffering far beyond the original act.
b. All these had taken strange wives. The fundamental issue was not racial separation but spiritual fidelity. The problem lay in persistent paganism and refusal to join the covenant community. Where faith was absent, separation was required.
i. Separation from the world does not mean withdrawal from society, but allegiance of heart. Faithfulness requires living in the world while belonging wholly to God.
ii. Ezra’s work concludes quietly. He disappears from the biblical narrative until his reappearance in the Book of Nehemiah many years later. His mission remained unchanged, to reform the people of God through the faithful proclamation and application of the Word of God. The Book of Ezra closes not with celebration, but with obedience, demonstrating that true revival often ends with costly faithfulness rather than public triumph.
