Ezra 10:6-12 - Homiletics

A national call.

We have traced before the probable influence of Ezra's piety and instructions; how they seem to have aroused the national conscience, and so to have brought to light the secret national sin; and how they afterwards brought together so many of the inhabitants of Jerusalem, first to grieve for it, and then to renounce it, and resolve to suppress it. But these men, however influential, were only a fractional part of the nation. If their resolves were to be carried out satisfactorily, and so as to insure a truly national forsaking of the evil amongst them, they required the general consent, and, at least, the partial co-operation, of all the children of the captivity. And, as a first practical step towards obtaining these things, they would naturally desire, in Jerusalem itself, the presence of all such. Accordingly, we find described to us in this section

I. THE CALL TO ASSEMBLE . This call is deserving of notice—

1. As to its origin. Where did it really arise? In that chamber to which we find Ezra retiring after pledging the assembled inhabitants of Jerusalem to suppress the evil bewailed by them. At first sight it seems strange, when there was so much requiring to be done in public, that he should seek privacy in this manner; but doubtless in that priestly chamber (see Nehemiah 12:10 , Nehemiah 12:22 ) to which he retired he was in frequent communication with the most like-minded of the princes and priests; and doubtless, also, his penitent abstinence there from bread and water, with other signs of his still continuing grief and alarm, would be an effectual means of stirring them up to do their part of the work. Wherever he was, at this time, there was but one thought in his heart. This would lead in them to but one endeavour, that of putting a stop to the plague. Hence the "proclamation" which "they made" (verse 7).

2. As to its extent. Here, also, see Ezra's influence. The proclamation was universal; made "throughout," and made to "all;" to all the "children of the captivity" (verse 7)—to all "those that had been carried away" (verse 8)—to all those, i.e; for whose transgressions (verse 6) Ezra was mourning at that time. In this thrice-repeated description of them can we not trace the mainspring of his grief, the recollection, viz; of the great judgment and still greater deliverance which those who thus sinned had experienced (comp. Ezra 9:7-9 )? It is to all such, therefore, as thus described, that the proclamation goes forth.

3. As to its urgency. How speedily these "children of the captivity" are called to come up. Within "three days" they must all be at Jerusalem. One day, probably, for receiving the message; one day for preparing and travelling; on the third day to be there. Also, how peremptorily. Every man summoned must come up on pain of two things, the confiscation of his property (comp. Ezra 7:26 , as connecting this with Ezra's influence) and the excommunication of his person. No man so refusing would be considered by the returned remnant as still belonging to their company. If he did so refuse, the sin of it should belong exclusively to himself (see 1 Timothy 5:22 ).

4. As to its success. "All the men of Judah and Jerusalem" came up within the required time. It is also evident that they came up in the requisite spirit. It was a great day—a wonderful scene. Both seem to have impressed themselves upon the national memory. "It was the ninth month; the twentieth day." They could see it all still; the restored house, the open court before it, the multitudes there assembled, their weary attitude, their trembling grief. They could even hear still the heavy showers—not unusual indeed at that season, yet evidently at this time of very unusual severity—which would help so much, in that land of sunshine, to intensify the prevailing gloom; not impossibly, also, reminding some of those present of 1 Samuel 12:18 . See how well this call had succeeded; and how much reason there was to trace its success (when we remember Proverbs 16:1 ; Matthew 6:6 ) to the secret intercessions of Ezra in the "chamber of Johanan, the son of Eliashib."

II. THE CALL TO AMEND . This again was very successful, and, doubtless, from much the same cause. Not only had the people come together, as we have already seen, most willing to hear; but all that followed was also correspondingly bright. For example, observe—

1. How faithful the counsel given. Doubly distressing as the distress of the people must have been to Ezra himself, he will not attempt to remove it by any cry of false peace ( Jeremiah 6:14 ). On the contrary, he states the fact plainly, "Ye have transgressed;" that is certain. Also he states it exactly, "Ye have taken strange wives;" that is the main point of your trespass. Also, once more, he states it fully," To increase the trespass of Israel;" to add to that which was already too great, and which once before, in fact, except for God's wonderful mercy, would have ruined Israel beyond recovery. That being the case, what ought to be done? First of all, let the truth be acknowledged. The sin has been public. Avow it, "therefore," publicly. Make open "confession" of it before "Jehovah;" before "Jehovah the God of your fathers," against whom ye have sinned. Next, let the sin be forsaken. You have greatly displeased God by this conduct. Now, therefore, seek the opposite, and be ready to "do his pleasure," and not your own. Also do it voluntarily. Separate yourselves from these evil associations; and that, more-over, at whatever sacrifice, and with however much pain—"from the people of the land, and from the strange wives." To all this observe—

2. How hearty their response Observe its purport, as direct as an echo: "As thou hast said, so must we do." Its unanimity, from "all" those present, however many, however diverse. Its manner, with outspoken clearness, and therefore without hesitation, or reluctance, or false shame, or indifference—all these, as we know, being things which restrain the utterance and prevent it from being "loud." Very grave, very brave, very distinct, and very determined, in the midst of the descending rain-storm, was this their response—a truly national, a truly faithful pledge of amendment of life.

Hence we may see, in conclusion—

1. How national affairs are determined, viz; so far as men are concerned, rather by the supplication of God's servants than by the proclamations of rulers. Not cabinet councils so much as closet prayers shape the history of the world. The will of Ezra in Johanan's chamber was in communication, by the way of God's throne, with all the wills in the land (comp. Genesis 18:23-33 ; Genesis 19:29 ; Genesis 20:7 ; 1 Samuel 7:5 ; Job 42:8 ; 1 Timothy 2:1 , 1 Timothy 2:2 ; and, in a certain sense, 1 Kings 19:16 ; Psalms 149:5-9 ; Jeremiah 1:10 ).

2. How national judgments may be averted, viz; by that which amounts, however expressed, to a really national confession and subsequent forsaking of sin. The exact mode of making this confession is of minor importance, and may perhaps be a subject admitting of considerable diversity of opinion, provided only that there is no real room for uncertainty as to its meaning and scope. The voice that said what was forbidden, must be the voice, it is clear, to unsay it, so far as lies in its power. This applies not only to nations, but to cities, to Churches, to families, to all associations, in fact, of human beings. Wherever there is association in evil, there must be like association in its repudiation. The fact, also, that such repudiation of evil is the only step that we can take on our part towards its ultimate forgiveness, only makes the duty of taking it, if that be possible, more imperative still (see Jeremiah 3:12 , Jeremiah 3:13 ). The less God asks, the less excuse for our refusing to give it (see 2 Kings 5:13 ).