Ezra 10:3

Ezr 10:3 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.

Ver. 3. Now therefore let us make a covenant] And so tie ourselves thereby to the better abearance; that we slip not collar, that we detract not the yoke of God’s obedience, Deu 10:20. Cleaving to God with full purpose of heart will require swearing. Broken bones must have strong bands to close them. Tottering houses must be cramped with iron bars, or they will soon fall down. If the vows of God be upon us, if we are covenanters, it will help against the fickleness of our false hearts; which cannot but know that if God shall be all-sufficient to us, we must be altogether his, Son 2:16. His is a covenant of mercy, even the sure mercies of David; ours is a covenant of obedience to him, in every part and point of duty.

To put away all the wives] This Jews might do in this, and some other cases. So did Romans also with this only bill of divorce, Res tuas tibi habeto, Take what is thine own, and be packing. But Christians may not do thus because of difference in religion, 1Co 7:12, whatever some late upstarts have printed and practised to the contrary.

And such as are born of them] The children of those strange wives, persisting in their Paganism. These children, though disinherited, yet were not to be altogether deserted; but nourished and nurtured also in the fear and admonition of the Lord, Eph 6:4. Proving if, peradventure, God will give them repentance to the acknowledging of the truth, &c., 2Ti 2:25.

According to the counsel of my lord] Terms full of hearty respect and humble submission. He calls Ezra My lord, as Hannah did Eli, with an eye to his dignity, and authority, both as a priest and as a commissioner from the king of Persia. At Venice every ordinary mechanic is called Magnifico. At Vicenza, in Italy, the common title to a common gentleman is Signor Conte, as much as my lord earl. But Ezra was every way honourable and deserving; titles of honour were not worthy of him.

And of those that tremble at the commandment of our God] A periphrasis of a truly pious person, sc. such a one as feareth God and keepeth his commandments. And this is the man alone that is fit to judge the cases of conscience, and to comfort the feeble-minded. Now, although the comfort given by God’s ministers, such as Ezra was, be ordinarily most effectual (as is the blessing of parents, who are in God’s room), yet others also, that are conscientious and experienced persons, that tremble at the commandment of God, as here, may give excellent counsel and comfort in such a case. But how like the motion of a puppet, the language of a parrot, is the best discourse, in this subject of conscience, of the uninterested man.

And let it be done accordiny to the law] Which, though it take no direct and express order in this case, yet by due deduction and just inference it was determined both here and in Neh 9:2, that those strange wives should be put away.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ezr 10:3. To put away all the wives, and such as are born of them — If this seem to any to have been an act of great severity, if not injustice, “let it be observed that the law (Deu 7:1, &c.) was express, and enforced with weighty reasons against these pagan marriages; and, therefore, since whatever is done contrary to law is, ipso facto, null and void, these marriages with idolatrous women, which were strictly forbidden by God, were, properly speaking, no marriages at all; and the children which proceeded from them were in no better condition than those whom we call bastards. No interposition of civil authority was therefore needful to dissolve these marriages; the infidelity and idolatry of the party espoused were as much an interdiction as any the most proximate degree of consanguinity, which, by the laws of all civilized nations, is known to vacate the marriage. But even suppose the civil authority thought proper to interpose in this matter, yet wherein had the Jews any reason to complain, if, in just punishment of their wilful breach of a known and positive law, they were excluded from cohabiting with these illegal wives; those Jews, who, for every light and trivial cause, made no scruple to give even their lawful wives a bill of divorcement, and might, therefore, with much less difficulty, be supposed willing to repudiate those whom the laws of their God, for fear of their catching the infection of idolatry, had forbidden them to live with?” — Dodd. See Selden, Uxor. Hebrews, 50:3, c. 18. It may be observed further here, that these wives and children were only cast out of the commonwealth of Israel, but were not utterly forsaken: probably care was taken by authority that they should have some provision made for them. For all was to be done according to the counsel of Ezra, and other good men, who feared God, and would not enjoin or advise any thing that was unjust or unmerciful. They would also probably take care that the children should be educated in the Jewish religion.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

10:3 A covenant is a binding agreement, in this case specifically to divorce . . . pagan wives that the people of Israel had inappropriately married. By taking this action, they would renew their commitment to the Sinai covenant. • Women were generally given custody of their children when a marriage failed (cp. Hagar and Ishmael, Gen 21:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which are strangers and married contrary to the Law of God.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. Let us make a covenant] נכרת ברית nichrath berith, let us cut or divide the covenant sacrifice. See Clarke on Ge 15:10.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. let us make a covenant &c.] Compare other covenants undertaken by the people, e.g. 2Ch_15:12; 2Ch_29:10; 2Ch_34:31-32; Neh_10:29; Jer_34:15.

to put away the wives &c.] Either legal divorce or the annulling of the marriages by public decree. The marriages had been valid, but were now declared sinful. The method of separation was forcible expulsion. The case of the wives and of their children, who had become ‘proselytes’ and embraced the Israelite religion, is not taken into account. The words ‘and such as are born of them’ probably refer to the children of tender years.

according to the counsel of my lord] so R.V. text: R.V. Marg. Or, ‘the Lord’. The Hebrew text is ‘Adonai’, ‘my Lord’, and the Vulgate accordingly renders ‘juxta voluntatem Domini’. It is objected, (1) that the word ‘counsel’ (as in Ezr_10:8) seems in this context to imply human counsel, as generally. (2) Used of the Divine purpose, it is found chiefly in poetry and prophecy (e.g. Psa_33:11; Isa_5:19; Isa_19:17; Jer_49:20; Jer_50:45). (3) The name ‘Adonai’ (Lord) as a Divine title only occurs elsewhere in these books, Neh_1:11; Neh_4:14; Neh_8:10; Neh_10:30. (4) The expression ‘the counsel of the Lord and of those that tremble at the word of God’ is harsh. The rendering ‘my lord’ requires us to read ‘Adoni’, a very slight change. This was apparently read by the LXX. and by 1 Esdr., where there is no mention of the Divine name. The application of the title ‘my lord’ to Ezra is peculiar (but see Neh_3:5), and the allusion to his ‘counsel’, which can only refer to the substance of Ezra’s prayer, is not very natural. It is not easy to decide between the two readings. On the whole the R.V. text rendering is to be preferred. The tendency of Jewish scribes would be rather to introduce the Divine Name, if it was not in the text, than to alter it, if it was in the text, into a common word: and this tendency would be assisted, in this case, by the use of ‘Adonai’ in Neh_1:11; Neh_4:14. If the rendering of the R.V. marg. be adopted, then the ‘counsel of the Lord’ will refer to the teaching of the law. The combination of the Divine name ‘with those who trembled at the commandment of our God’ may be paralleled by Ezr_6:14, or Act_15:28.

of those that tremble at &c.] Cf. note on Ezr_9:4.

and let it be done according to the law] or ‘and according to the law it shall be done’. The clause is not very definitely expressed. And it has been differently understood to mean either that the general law forbidding marriage with the heathen should now be observed, or that this particular act of ‘putting away the strange wives’ should be performed in accordance with the regulations for divorce contained in the law (e.g. Deu_24:1-4).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now therefore let us make a covenant with our God,.... Renew our covenant with him, and lay ourselves under fresh obligation by promise and oath, and unanimously agree

to put away all the wives, and such as are born of them; he means all the strange wives, such marriages being unlawful; and such wives might the more easily be put away, since bills of divorce were in frequent use with the Jews, and the children of such also being illegitimate; and the rather they were to be put away, lest they should corrupt other children, or get into the affections of their fathers, which might lead on to receive their mothers again, and especially this was to be done as a punishment of their sin: though no doubt but a provision was to be made, and was made, for the maintenance both of wives and children:

according to the counsel of my Lord; either of Ezra, whom he honours with this title, being a ruler under the king of Persia; or of the Lord God, according to his will declared in his words, which is his counsel:

and of those that tremble at the commandment of our God; feared to break it, and dreaded the effect of such a breach; and who no doubt would follow the counsel of the Lord, and join in their advice to act according to the proposal made:

and let it be done according to the law; as that directs in such cases.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let it be done according to the law - i. e., let a formal “bill of divorcement” be given to each foreign wife, whereby she will be restored to the condition of an unmarried woman, and be free to marry another husband (see Deu 24:1-2). The facility of divorce among the Jews is well-known. According to many of the rabbis, a bill of divorcement might he given by the husband for the most trivial cause. Thus, no legal difficulty stood in the way of Shechaniah’s proposition; and Ezra regarded it as necessary for the moral and religious welfare of the people.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Covenant. The marrying with strange women seemed to have annulled the covenant of God. --- Of them. The children were to follow the mothers, as in other unlawful connections. Their being suffered to remain behind, might have had dangerous consequences. (Calmet) --- The custom of divorcing was then in force, (Tirinus) and the Jews looked upon all as null, which was done contrary to the law; (Ven. Bede; Estius; Calmet; Grotius) though here the law was only prohibitory. (Cajetan) (Tirinus) --- As all was directed by the will of God, the dictates of humanity would not be disregarded (Calmet) on this trying occasion. (Haydock) --- The children migth be placed in houses for education. (Cajetan) (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To put away all the wives; which though it may seem harsh, yet is not unjust, if it be considered,

1. That marriages made between some prohibited persons; as suppose, between a father and his daughter, a brother and a sister, are not only unlawful, but void marriages, and ipso facto null, by the political laws of civil nations. And therefore these marriages with idolatrous and heathen women, being expressly and severely forbidden by God, might well be disannulled. And it was one of good Theodosius’s laws, that those actions which were done against law, should be accounted not only unlawful, but null.

2. That there were many peculiar laws given to the Jews concerning the marrying and putting away of wives, as hath been observed before in their proper places, and therefore it is not strange if there be something more in this case that is now usual with us.

3. Supposing the matrimonial tie had continued, yet they might be excluded from cohabitation with them, as a just punishment upon them for the wilful breach of a known and positive law of God.

And such as are born of them: this may seem harder than the former, but many things may be said.

1. Whatsoever evil befell either them or their children, they had all reason to accept it as the just and deserved fruit of their own sin.

2. That children may and sometimes do suffer, at least temporal evils, for their parents’ sins, or upon occasion of them, is most evident, both by the Scripture instances, and by the laws and usages of nations in some cases.

3. This may seem to have been a necessary part of severity, partly, as a proper punishment of the parents’ sin herein, and to deter others more effectually from the like practices; partly, to prevent the corruption of their other children by the conversation and society of this ungodly and idolatrous brood; and partly, lest such children, being continually present with them, and stealing into their affections, might at last prevail with them to take their ejected wives again.

4. These children were only cast out of the families and commonwealth of Israel, but were not utterly forsaken and ruined; but due care was probably taken by authority that they should have some provision made for them, and some care taken about their education in the Jewish religion, &c.

According to the counsel of my lord; either,

1. As thou counsellest and desirest us to do. Or,

2. Let us do it in such manner as thou shalt think fit and agreeable to the law, as it follows; for it requires great caution, as being a matter of no small difficulty.

And of those that tremble at the commandment of our God: and of other serious and religious persons who may with thee consider and regulate the business.

Let it be done according to the law: this is meant, either,

1. Of the matter of the business, let that be done which the law requires; let them be put away. Or,

2. Of the manner of it, which must be according to the rules of God’s law.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Make a covenant — Enter into a solemn agreement, and swear to put away all the wives. Comp. Ezr_10:5; Ezr_10:12; Ezr_10:19.

And such as are born of them — This was Shechaniah’s proposition; but how far the children with their mothers were put away does not appear, for in Ezr_10:11; Ezr_10:19 there is no mention of children. Doubtless all infant children went with their mothers, and this would be likely to be the rule with all children, unless some, old enough to express a choice, preferred to be adopted into the Jewish community. Such might have been retained as proselytes. See note on Ezr_10:44.

The counsel of my lord — The advice and arrangements which Ezra might propose. Thus Shechaniah courteously addresses Ezra.

Those that tremble — Those who, like Ezra, had a keen sense of the dangers of the hour, and the people’s exposure to the curse of God. See note on Ezr_9:4.

According to the law — The whole reform should proceed in strict accordance with the law of Moses.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now therefore let us make a covenant. Shechaniah had probably in his thoughts the (comparatively) recent covenant which the people had made in the reign of Zedekiah (Jer_34:15) on the subject of releasing their Hebrew slaves after six years of servitude. That covenant was entered into before God, in the temple, by the princes and all the people (ibid. ver. 10). To put away all the wives. Shechaniah probably held that marriages made contrary to the law were not merely wrongful, but invalid. At any rate, since the law of Moses, as interpreted by the Rabbis, allowed divorce "for every cause", (Mat_19:3) the remedy suggested was feasible, though scarcely one which the civil power could enforce. And such as are born of them. "Filii matrem sequuntur" was a maxim of Roman, and, apparently, also of Jewish law. Young children require especially a mother"s care. Older ones might be already tainted with idolatry. It was best, Shechaniah thought, to make a clean sweep, and dismiss the children as well as the mothers. According to the counsel of my lord. Ezra had not yet advised any course; but Shechaniah gathers from the horror which he has expressed what his wishes must be. Let it be done according to the law. Either, Let the law, which forbids these marriages, be in this way satisfied" (Dathe); or, Let the repudiation of the wives take place in the mode prescribed by the law". (see Deu_24:1)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

we are with you

"we will help you"

translationWords

covenant

God

children

law

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

by the counsel of the Lord by the counsel and the will of the Holy One, blessed be He.

and those who hasten to [perform] the commandment of our God and the God-fearers, they shall cast them out.

and according to the Law it shall be done he who performs this act, who will cast out his gentile wife and children.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.