Monday 25th May
Read Ezra 9:1-4
“After these things had been done, the leaders came to me and said, ‘The people of Israel, including the priests and the Levites, have not kept themselves separate from the neighbouring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites. 2 They have taken some of their daughters as wives for themselves and their sons, and have mingled the holy race with the peoples around them. And the leaders and officials have led the way in this unfaithfulness.’
3 When I heard this, I tore my tunic and cloak, pulled hair from my head and beard and sat down appalled. 4 Then everyone who trembled at the words of the God of Israel gathered round me because of this unfaithfulness of the exiles. And I sat there appalled until the evening sacrifice.” (NIVUK)
We arrive at one of the more challenging episodes in Ezra’s life. Challenging for him, but also for us, as we wrestle with the decisions made and what they might mean today. The question of intermarriage is at the heart of the remaining chapters in Ezra and arises, as indicated in today’s reading, because the Torah has been recentred in the lives of the people following Ezra’s arrival and they have recognised their calling to be a holy nation, separate from the world.
This is captured by Ezra in the words of the leaders echoing the Deuteronomic prohibition on intermarriage with the people of the land (cf Deuteronomy 7:1-4). Most of these peoples and nations no longer exist as the discrete identities listed at the time of Ezra! The language is chosen to recognise and confess that all is not ‘pure’. The solution acted upon to remedy this situation is ultimately divorce. However as we walk with Ezra through this dilemma this week it is worth keeping some things separate, divorced perhaps, in our minds.
First, the leaders bring this problem to Ezra – not God. Second, the leaders bring the proposed solution – not God. Third, Ezra’s response is mostly personal (v3-4), if intensely heartfelt, and his reluctance to ‘lead’ in this matter becomes clear as the narrative progresses. Finally, the book does not end altogether hopefully. It ends with a list of names of those who divorced their wives – or it ends with a list of repentant sinners. There is ambiguity, passion and earnestness built into this narrative that we are wise to consider.
