Testimony in Troublous Times

by Ian McKee (Northern Ireland)

Paper 20 — Establishment of the Judicial Enquiry (Ezra Chapter 10.13 - 17)

Although there is determination to address and correct the instances of domestic sin that had corrupted Jewish social and religious life, difficulties are encountered. The scale of the problem of cohabitation was such that it could not be addressed appropriately in a short time, particularly given the size of the congregation and the incessant downpour. “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,” Ezra 10.13.

This is not “difficulty stating.” There is every reason why the utmost care should be taken in these circumstances. All must be sorted justly. Therefore it is proposed, “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,” Ezra 10.14.

This recognises that there are men of experience, who are capable of representing all the people and discharging this solemn responsibility on their behalf. And a method of procedure was also suggested. No one should be judged in his absence. Each person concerned should have opportunity to speak on his own behalf. The caseload should be given appropriate time and be systematically processed on a city-by-city basis. Each case should be heard with local elders present and be considered individually by the competent authorities, taking into account personal testimony and trustworthy witness. This attention to detail, demonstrating a scrupulous interest in justice, should continue as long as it takes to bring the entire exercise to a satisfactory conclusion.

Sin often commences with individual impulsiveness and may progress, perhaps imperceptibly, in its pervasive effects. However eradication of sin and its effects can only be achieved with difficulty and considerable investigation. In addition, it is unlikely that there will be unanimity about the corrective action to be taken. Indeed, in this case objections surfaced. “Only Jonathan the son of Asahel and Jahaziah the son of Tikvah were employed about this matter: and Meshullam and Shabbethai the Levite helped them,” Ezra 10.15. That is, they opposed the worthy suggestion of the people. We are not told the reason why they took this contrary position. However, the fact that there is no record of any alternative suggestion being offered by them suggests that they either had overt sympathy with those who had sinned or had adopted what is often erroneously portrayed as an enlightened, liberal position in regard to moral sin.

But we must not be ignorant as to the implications of their opposition. From within the remnant of the Jews there were those who were prepared to corrupt a separate nation. This was in complete disregard to the Divine intention for the bringing in of Messiah for both the salvation of sinners and the establishment of a, still future, Kingdom. In subverting local rule among the people of God, these four men were guilty of impinging on the distinctive testimony to God, with serious intrusion, if permitted, into the realm of Divine purpose and our Lord’s singular glory. God will never allow such activity to go unrecorded. Such was the seriousness of their attitude and action that, under Divine inspiration, they are individually named before the perpetrators of the moral sin!

While the querulous quartet opposed, the people persisted as they had determined, and prevailed. “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,” Ezra 10.16.

So a judicial commission of inquiry was established with broad representation of named heads of families. Having established the membership and associated administrative procedures they commenced their task only ten days after the public gathering, Ezra 10.9.

Not only was the commission established with alacrity, but it carried out its task in an expeditious manner. “And they made an end with all the men that had taken strange wives by the first day of the first month,” Ezra 10.17. Thus the task was completed in three months, which was sufficient to consider in a thorough and unhurried way the cases of the one hundred and thirteen named individuals in Ezra 10.18-44. And if God notes the day on which recovery commences, Ezra 10.9, He also records the date on which reformation is completed, Ezra 10.17.

And having completed this task, Ezra withdraws from prominence until he reappears some thirteen years later, as recorded in Neh.8.1. His own, very special, work is over. It is only men with a lifetime of consistent exercise and service who have such specific seasons of outstanding accomplishment. But such seasons exert severe strain on the physical stamina and emotional vitality of those who accept the privilege and responsibility of seeking to lead the people of God.

Ezra’s contribution to recovery was as vital in his time and sphere as that of Zerubbabel and Jeshua, and Haggai and Zechariah, in their particular circumstances. Yet, like them, he is neither equipped nor able, apparently, to do everything. It will require another mighty man, Nehemiah, to build walls and gates. But each did what they could. And each contribution counted.         

—to be concluded, (D.V.)