Ezra 10:1-5 - Homiletics

A gleam of hope.

The only trace of comfort in Ezra's previous prayer ( Ezra 9:6-15 ) was of a negative kind. Notwithstanding all the aggravated evil which he had had to confess, the people were not destroyed. That, at least, could be said, "We remain yet escaped." That being the case, "who can tell" (see Jonah 3:9 ) what it may please God to do for us? In the present passage this little suspicion of light becomes a positive ray of encouragement, gradually bringing before us

I. HOPEFUL FEELINGS . There was something of this description—

1. In Ezra himself From sitting originally in almost despairing astonishment ( Ezra 9:3 , Ezra 9:4 ), he had afterwards knelt in prayer ( Ezra 9:5 ); and now, in the depth and intensity of his feelings, he seems to have cast himself prostrate before the house of God. The more he turns the matter over, the more he feels it. This is a good sign in repentance . A good sign because a sign of sincerity, without which there is no possible room for any hope ( Ezekiel 14:1-8 ).

2. In the people at large. Not only were more persons continually led to sympathise with his sorrow, until "there assembled to him out of Israel a very great congregation;" but this congregation was composed of persons of both sexes and various ages ("men and women and children") whose influence would tell respectively in the state, the home, and the future, and who were affected, also, with a degree of grief hardly less than his own (see end of verse 1). In a case such as this, in which a national sin was involved, this was also a very good sign. The more numerous and varied the penitents, and the deeper their sorrow, the better, of course, the prospect of that thoroughly national repentance which was required in this case. So far, therefore, things were of such a nature as to give a ground of hope, though not more. It was something to find, in so many quarters, so much sorrow for sin.

II. HOPEFUL THOUGHTS . One man, e.g; out of the many present next expressed such thoughts for the rest. His words were all the more worthy of attention because the evil bewailed seems to have had place amongst his own family and connections; possibly in the household of his own father, Jehiel (comp. verses 2 and 26). Yet even he felt, though so near the evil, that the case was not beyond hope. It was not a case, i.e. ,

III. HOPEFUL RESOLVES . The proposal and declaration of Shechaniah were great points gained—very great—but they did not embrace all. The nail was driven through. It still required to be clenched. A mere vague and general willingness to assist in so extraordinarily difficult and invidious a task, and one affecting so many persons in so painful and (in their eyes, perhaps) so inquisitorial a manner, would never be sufficient to carry that task through. The people assembled, therefore, must be solemnly pledged and, as it were, bound over to the undertaking. What better time for so doing than that very moment before they dispersed? What better place than that very spot in front of God's house? What better manner than with Jehovah as witness, and by a solemn oath in his name? Such, accordingly, was the next thing done. "Then arose Ezra"—then at last, so it seems to signify, as though feeling at last that he could exert himself to some purpose—"and made them swear to do according to this word." "Chief priests, and Levites, and all Israel," he made them all swear, for they were all concerned in it; and were all required to help, also, in so great an enterprise. When he let them disperse, therefore, it was with the legitimate feeling, doubtless, that a beginning, at least, had been made. There was a great and dreadful evil, it was true, in their midst. But there was also among them a great and influential body who had been brought to feel it most acutely, and who had also been pledged to a distinct plan for removing it in the name of Jehovah himself. So far, in much sorrow, there was also some hope.

Observe here, in conclusion, how we find in all true repentance—

1. The idea of cessation. "Repentance is that whereby we forsake sin." "If I have done iniquity, I will do so no more" ( Job 34:32 ). A well-known children's hymn teaches that, on this point, which many adults never learn—

"Repentance means to leave

The sins we loved before;

And show that we in earnest grieve,

By doing so no more."

2. The idea of urgency and promptness. "I made haste, and delayed not, to keep thy commandments," etc. ( Psalms 119:59 , Psalms 119:60 ).

3. The idea of restitution, or of undoing the evil done, so far as lies in our power ( Luke 19:8 ; Acts 9:2 , Acts 9:22 ; Acts 19:19 ; Ephesians 4:28 ).

4. But not the idea, in any way, of propitiation or atonement thereby. It is noticeable, rather, how the language employed seems to avoid this idea. The evil done to Israel by contracting such marriages can be undone (in part) by dissolving them; but as to the position of the people, in consequence, before God, they have nothing to urge ( Ezra 9:15 . See, also, as understood by some, Psalms 49:7 ; Matthew 16:1-28 . end 26; Luke 7:42 ).