These first returning groups would find life harsh and difficult, with many falling prey to the idolatrous life still heavily ingrained within the region. The same counsel of Balaam for the compromise of the Hebrews of the exodus, and that which occurred during the period of the kings, was again seen to be at work in this tiny remnant -- intermarriage with foreigners who would lead them astray from their fidelity of Jehovah. (Compare: Num.25:1-5; 31:13-17; II Pe.2:9-16, key vs.15; Jude 4-11; Rev.2:12-14; The Apocrypha: Judith 5:1-21; Josephus: Antiq.iv.6:6-13; and I Chr.22:13; I Ki.6:11-13; 9:2-9; 3:1; 9:24; 11:1-14.)

In his manual for modern Jews, a contemporary Jewish rabbi categorically observes that: "Jews always had strong sexual urges and were proud of it" (Trepp, p. 257). He continues to say that it was precisely because of this condition the rabbis years later eliminated "contact between the sexes [and enjoined] study of Torah and early marriage" (Trepp, p. 257). This separation between Jewish men and women has been clearly evident in past Jewish life. For examples: men were not allowed to speak to women in public ( Jn.4:9), dance with them at festivals, nor sit with them in worship (precedent for this was seen in the separate courts for men and women in the Jerusalem Temple). Only in recent years, under the Reform movement, have these practices moderated, as evidenced with the removal of the partitions (called, mehitzah) that once separated the sexes in the synagogue, allowing families to finally sit together in worship in non-Orthodox congregations. Therefore, it could very well be that this self-described and admitted character trait among Jewish men made it difficult to restrain themselves when pressed upon in contact with the opposite sex, regardless of nationality. Listen for example to the words of the Midianite women, reported by Josephus, who convincingly enticed into idolatry the first group of Jewish men emerging in the Egyptian exodus ( Nu.25:1):

O you illustrious young men! we have houses of our own at home, and great plenty of good things there, together with the natural affectionate love of our parents and friends; nor is it out of our want of any such things that we came to discourse with you: nor did we admit of your invitation with design to prostitute the beauty of our bodies for gain; but taking you for brave and worthy men, we agree to your request . . . but we are afraid that you will in time be weary of our company, and will then abuse us, and send us back to our parents, after an ignominious manner. . . . it would be absolutely necessary, if you would have us for your wives, that you do withal worship our gods; nor can there be any other demonstration of kindness which you say you already have, and promise to have hereafter to us, than this, that you worship the same gods that we do. For has any one reason to complain that now you are come into this country, you should worship the proper gods of the same country? especially while our gods are common to all men, and yours such as belong to nobody but yourselves. (Antiq.4.6.8 - p. 92)

Josephus goes on to say: "Now the young men were induced by the fondness they had for these women . . . so they gave themselves up to what they persuaded them, and transgressed their own laws; and supposing there were many gods, and resolving that they would sacrifice to them according to the laws of that country which ordained them, they both were delighted with their strange food [it must be remembered here they were still on the diet of manna supplied by God], and went on to do every thing that the women would have them do, though in contradiction to their own laws" (Antiq. 4.6.9 - p. 92).

Whatever the case, it seemed common knowledge to everyone but the Jews themselves, preceding and during this time, what their greatest weakness was -- admit through the influence of others other gods than Jehovah. Accordingly, no quicker way could this occur than through a man's lust for a woman that would lead him away from his love of God. Balaam knew it ( Nu.31:16). Others knew it (The Apocrypha: Judith 5:17-18,20-21). Abraham was aware of the danger (Gen.24:1-9). Isaac and Rebekah knew it (26:34-35; 27:46 - 28:5). Moses knew it (Deu.17:17; Nu.25:5). Phinehas knew it (Nu.25:7,11). Joshua knew it (Jos.6:17,18; 24:14-28). The Judges knew it (Jud.3:5-11). Samuel knew it (I Sam.15:3). Elijah knew it (and hated Jezebel - I Ki.18:18-19; 16:31-33; 21:25-26). All the great leaders of Israel knew it! Moreover, in the final days of Judah, Jeremiah was forbidden by God to marry even a Jewish woman because all were given over solely to idolatrous worship (16:1-13; 7:18). And now in these times of restoration from that very judgment, Ezra was aware of this renewed danger ( Ezr.9:4).

No sooner had they arrived back home than this same national sin again threatened their newly obtained freedom. It would take this devout scribe named Ezra, returning in a later group commissioned by the Persian king (Ezr.7) to teach them the law, who would recognize this deadly apostasy ( Ezr.9:14) and purge them of their terminal practice. (Read Nehemiah's reaction to these conditions - Neh.13:23-31.) With an attitude of Moses, Ezra sat in stunned silence upon learning of their polluted practices. And with actions reminiscent of Moses himself, through Ezra's own repentance and intercession for the people, they would be moved to see just how close they were once again of God's judgment (Ezr.9:6-10:1).

Again the race and nation was threatened through the mixing of blood with foreign women and their idolatrous influence upon both their husbands and children. It would be she who would have her way in the spiritual direction of her family. And as scripture reveals, if she had not taught the children to speak Hebrew, then obviously they were not being taught the Covenant Code ( Neh.13:24). So numerous and widespread was this practice, it had contaminated the highest ranks of the priesthood ( Ezr.9:1; 10:13,18; Neh.13:28). Accordingly, a national divorce decree was enacted and implemented that averted another sure judgment upon this remnant of the previous (Ezr.10:10-17). This was another dark day in Jewish history. Taking three months to complete (Jan. 1 - Apr. 1, Ezr.10:16), one cannot imagine the magnitude of the pain and horror suffered in this separation of families and children brought on as a result of their own disobedience to God's laws and indiscriminate selection of mates.