EZRA: SCRIBE AND TEACHER OF ISRAEL

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Light of Israel Bible Commentaries

Jim Gerrish

Light of Israel Bible Commentaries
Colorado Springs, CO

INTRODUCTION

Ezra begins like a history book. We might even call it a book of holy history. Marvin Breneman, Buenos Aires Professor of Old Testament, tells us: “Over half the Bible consists of historical narration; its authors emphasized God’s acts in history” ¹ Ezra tells us about the Jewish pioneers who came back to the land of Israel from the Babylonian exile some eighty years, or a whole lifetime, before him. In fact, we do not meet Ezra until the seventh chapter of his book.²

The decree of Persian King Cyrus (reign 599-530 BC) allowing the Jewish return was handed down in 538 BC and the pioneers began their return in 537 BC. Almost 50,000 made the journey home. There was much enthusiasm as they settled and began to rebuild their holy temple. They first constructed an altar of sacrifice lest the weight of unforgiven sins would hinder their work and settlement.³

However, soon after the temple’s foundation was laid in 535 BC, wicked enemies from the neighboring area began to resist them. Their resistance resulted in a decree from Persian King Cambyses II (reign 530-522) that stopped the effort. The work could not be finished until the new king Darius I (reign 522-486) reversed the decree of his predecessor and allowed labor to begin once more. The temple was finally finished in 516 BC.

It was not until 458 BC that Ezra the priest came to Jerusalem, bringing additional returning families with him. Ezra not only taught people the law of God but he initiated several reforms to make their future more secure. D. Guthrie of London Bible College comments: “Ezra initiated a new era in which the Pentateuch was not simply a book of laws but a manual of instruction covering every detail of life…Ezra became the ‘father of Judaism’ and this way of life, which centered upon an unswerving allegiance to the Torah…Ezra must not be blamed for the unlovely features of later Judaism. The fact is that his policies saved Judea from oblivion in a particular historical situation.” ⁴

Debates have gone on for centuries about who wrote the books of Ezra and Nehemiah. Many scholars feel that Ezra wrote his own book as well as the Book of Nehemiah and the two books of Chronicles.⁵ Ezra’s authorship is also confirmed in Jewish sources (Talmud, Baba Bathra 15a 16a). The highly esteemed W. F. Albright and other leading scholars have also confirmed it.⁶ It is interesting that the final two verses of 2 Chronicles are repeated almost verbatim in Ezra 1:1-3. There is evidence that the books of Ezra and Nehemiah in earlier times were combined into one book. Church fathers Origen and Jerome were aware of the tradition of the books being divided.⁷

Some scholars have proposed other scenarios, that Nehemiah even came to Israel before Ezra. They base this thinking on a number of internal hints in the books. Breneman comments saying: “Recent work on Ezra-Nehemiah, however, tends to prefer the traditional order and Ezra’s arrival in Jerusalem in 458 BC…There is almost no indication that Ezra and Nehemiah worked together. They only appear together in two texts, Neh. 8:9 and Neh. 12:36…” ⁸

It is clear that the returning Jewish people were blessed by having the ministry of Ezra. He turned the people back to the word of God, that sure foundation in times of trouble.

CHAPTER 1

In the first year of Cyrus king of Persia, in order to fulfill the word of the LORD spoken by Jeremiah, the LORD moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and also to put it in writing: Ezra 1:1

As we have mentioned, Ezra’s book begins with the last words of 2 Chronicles 36:22-23, showing that the books originally did have some connection. The first year of Cyrus king of Persia speaks of his rule over Babylon and the captive Jews. He conquered Babylon in 539 BC so the first year of his rule would have been 538 BC.¹

According to the words previously spoken by the prophet Jeremiah the king made his decree concerning the Jews. Jeremiah almost a century before had said a lot about Babylon’s fall and the Jews’ release from captivity (cf. Jer. 25:12; 29:10-14; 30:18-21; 50:18-19; & 51:8-19). Verses 25:12 and 29:10 speak of this occurring after 70 years, while 51:11 names the Medes as helping with the conquest, and that was the case.

It is interesting that the prophet Isaiah also made several predictions concerning Babylon and the Jewish return. He is very specific, even naming Cyrus and calling him “my shepherd” (44:28). In 45:1, he calls him “his anointed.” In 45:13, he names Cyrus once more and swears that he will build the Lord’s city and set his captives free.

Several commentators have felt that Cyrus may have been privy to this biblical information before he made his decree. Some have suspected that the prophet Daniel may have had a hand in this. The first century historian Josephus reports: “This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies…This was foretold by Isaiah one hundred and forty years before the temple was demolished.” ²

“This is what Cyrus king of Persia says: ‘The LORD, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah’” (1:2). Many questions have arisen concerning Cyrus. He was obviously not a devotee or worshipper of Israel’s God. The Persians worshipped a single supreme being known as Ahura-Mazda, which was somewhat near to the Jewish conception of Yahweh.³ The Persians did not demand that other people worship their god.

Persians were unlike the Assyrians and Babylonians in that they did not displace conquered people from their countries. Their practice was to keep them in their places and also to seek their welfare. Cyrus was very benevolent, in that he had respect for all the gods of conquered people. We can know of this practice from the famous Cyrus Cylinder that was discovered in 1879. The cylinder reads:

I returned to these sacred cities…the sanctuaries of which have been in ruins for a long time, the images which (used) to live therein and established for them permanent sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations…May all the gods whom I have resettled in their sacred cities ask daily Bel and Nebo for a long life for me… ⁴

These practices no doubt helped Persia to become the greatest empire ever known at that time. So, while Cyrus obeyed the God of Heaven he probably worshipped regularly at the shrine of his own god. He was, after all, a pagan ruler and conqueror. The Puritan preacher John Watson once said, “God can make a straight stroke with a crooked stick.” ⁵

“Any of his people among you may go up to Jerusalem in Judah and build the temple of the LORD, the God of Israel, the God who is in Jerusalem, and may their God be with them. And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem” (1:3-4). We notice that the people had to decide whether to go or not to go. Also, we see that the main emphasis of this decree was that the temple in Jerusalem be rebuilt. The whole financial weight of the enterprise was not just upon the returnees but some of it was upon those who elected to remain in Babylon. This was a holy project and we can imagine that all the remaining Jewish people were anxious to give of their precious things to make it a success. This reminds us of Exodus 12:35ff. when the Egyptians liberally gave silver, gold and other gifts to the Israelites as they left the land. Only a remnant of the Israelites returned to the land from Babylon (cf. Isa. 10:21-22). In fact, the group was slightly less than 50,000.

While the Cyrus decree was broad enough to include the northern ten tribes who were carried away in 722 BC, we do not have evidence that they joined in the return. We do see some folks represented from Ephraim and Manasseh in the group later (1 Chron. 9:3). The journey to Jerusalem would take four grueling months of travel (Ezr. 7:8-9). David Guzik, pastor and biblical writer, describes their condition: “The journey itself was long, dangerous, and expensive; They returned to a city in ruins with no proper homes, roads, or city institutions; They didn’t have all the material resources they needed; They didn’t all return to Jerusalem but spread out over the province of Judea; They had many enemies; Their land was actually the possession of another empire.” ⁶

“Then the family heads of Judah and Benjamin, and the priests and Levites – everyone whose heart God had moved – prepared to go up and build the house of the LORD in Jerusalem. All their neighbors assisted them with articles of silver and gold, with goods and livestock, and with valuable gifts, in addition to all the freewill offerings. (1:5-6). We note that God had a hand in moving all those who “volunteered” to go. Several translations speak of the Spirit moving all those returnees. Every good work comes at the initiative of God not of human beings.

THE TEMPLE TREASURES

Moreover, King Cyrus brought out the articles belonging to the temple of the LORD, which Nebuchadnezzar had carried away from Jerusalem and had placed in the temple of his god. Ezra 1:7.

Guthrie says, “It was standard practice for a conqueror to place the gods of the vanquished in his own sanctuary (cf. e.g. 1 Sa. 5:2). Since the Jewish faith was imageless, the temple vessels served as a substitute.” ⁷ These temple items were priceless treasures that had been lost to Israel for a couple of generations. We note that the items of temple furniture were not present. These items, including the Ark of the Covenant, were probably destroyed in the conquest of 586 BC. Our apologies to Harrison Ford who played Indiana Jones in the 1981 movie Raiders of the Lost Ark.

Breneman comments: “The author emphasized the rebuilding of the temple and the vessels that belonged in it. From the beginning, he made clear that he considered the restoration and rebuilding of the worshiping community as the most significant event in this history.” ⁸

“Cyrus king of Persia had them brought by Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah” (1:8). English Bible scholar, Peter Pett comments: “Mithredath (‘given by Mithra’) is a good Persian name, being connected with Mithra, the Persian god of light.” ⁹ We see again how thoroughly the pagan world was saturated with idolatry. It is interesting that Mithredath counted out the treasure items to Sheshbazzar the prince of Judah. Sheshbazzar is a rather elusive character. He appears four times in the Book of Ezra as Israel’s prince, but he is not mentioned anywhere else. The fact that this Sheshbazzar laid the foundations of the Lord’s new temple (Ezra 5:16), while Ezra 3:8-13 and Zechariah 4:9 attributes this act to Zerubbabel, makes a lot of interpreters think that the two were one and the same.¹⁰ Many Jewish people in this period had more than one name, usually a Chaldean or Persian one and a Hebrew one.

“This was the inventory: gold dishes 30 silver dishes 1,000 silver pans 29 gold bowls 30 matching silver bowls 410 other articles 1,000” (1:9-10). These items must have looked exceedingly precious to those Hebrews involved. The early Anglican commentator John Trapp says: “Men use not to count how many pebbles they have in their yard, or piles of grass in their field, as they do how many pence in their purse, or sheep in their fold.” ¹¹ Wiersbe remarks: “The statement in 1:10, ‘and other vessels a thousand’ suggests that verses 9-10 list the larger and more valuable items, while many smaller objects weren’t even listed in categories.” ¹²

“In all, there were 5,400 articles of gold and of silver. Sheshbazzar brought all these along with the exiles when they came up from Babylon to Jerusalem” (1:11). The figure of 5400 seems to confirm what we just said, that only the larger and more valuable vessels were listed in the first figures totaling 2,499.¹³

CHAPTER 2

Now these are the people of the province who came up from the captivity of the exiles, whom Nebuchadnezzar king of Babylon had taken captive to Babylon (they returned to Jerusalem and Judah, each to their own town, Ezra 2:1

By saying, “these are the people,” the author was making clear readers understand that he is talking about the returnees, the pre-exilic Jewish nation.¹Their purpose was “to reaffirm the legitimacy of the newly settled Jews to rebuild the temple and to establish continuity between the old, line of David and Solomon, and the newer, post-exilic inhabitants as the true and faithful Israel.” ² In Hebrew, they were called the gola or the exiles. Their attitude of exclusiveness was certain to be an irritant to those who had not gone on the exile.³

The “people of the province” describe Judea, which was once a flourishing and great nation but now had become a mere province and tributary of the mighty Persian Empire. We note that the people returned to their own towns in Judea. Derek Kidner, British Old Testament scholar, remarks: “their tenacious memory of places and relationships, still strong after two generations in exile, showed a fine refusal to be robbed of either their past or their future. So, these were living portions of Israel, roots and all, for replanting.” ⁴ Theologian J. G. McConville of Trinity College in England adds: “In a political world in which Israel as a power is no more than a memory, God is awakening something infinitely more significant, because it is spiritual.” ⁵

“in company with Zerubbabel, Joshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum and Baanah)…” (2:2a). We note that these are all males and that there are only eleven names here. We have a parallel listing in Nehemiah 7:7 and there are twelve names mentioned in this list. Nehemiah’s list adds Nahamani. Scholars are certain that his name was somehow left off in copying and that there were originally twelve leaders, representing the twelve tribes of Israel (cf. Ezr. 8:35). The New International Dictionary says, “the slight difference of numbers…is due to the possibility that Ezra’s was a list made in Babylon before starting, and Nehemiah’s at Jerusalem after arriving. Some may have dropped out and a few added during the migration.” ⁶ We want to make plain that Nehemiah in this list is not the wall-builder of 444 BC nor is Mordecai to be identified with Esther’s relative in her later book. Both of these were common names in Israel.

The two leaders mentioned here, Zerubbabel and Joshua deserve special attention. Zerubbabel means “begotten in Babylon.” He was appointed governor of the province of Judah (Hag. 1:1). It is of great interest that he was a descendant of the last reigning Judean king, thus placing him in the line of David. He was the legal son of Shealtiel (Ezra 3:2).

Joshua (Heb. Yeshua) was the high priest (Zech. 3:1). Of course, his name in Greek would be the same as “Jesus.” If names are important, as the Hebrews thought, it was a special blessing to have such a one as high priest for their new beginnings in Israel.

Regarding Bigvai, Breneman notes that his name is Persian and that he is listed in the Elephantine Papyri of this same period as the governor of Judah after Nehemiah.⁷

James Burton Coffman, twentieth century Churches of Christ commentator, says of the leaders and the thousands following them: “These are the names of those who kept alive the sacred hope, who did not give up, even when it seemed that all was lost, and whose children lived to turn their backs upon their shameful humiliation in Babylon, cross the burning sands of the desert, and return to that sacred elevation in Jerusalem where they built again the altar of Jehovah and faithfully resumed the worship of the God of their fathers.” ⁸

“The list of the men of the people of Israel” (2:2b)

³ the descendants of Parosh 2,172
⁴ of Shephatiah 372
⁵ of Arah 775
⁶ of Pahath-Moab (through the line of Jeshua and Joab) 2,812
⁷ of Elam 1,254
⁸ of Zattu 945
⁹ of Zakkai 760
¹⁰ of Bani 642
¹¹ of Bebai 623
¹² of Azgad 1,222
¹³ of Adonikam 666
¹⁴ of Bigvai 2,056
¹⁵ of Adin 454
¹⁶ of Ater (through Hezekiah) 98
¹⁷ of Bezai 323
¹⁸ of Jorah 112
¹⁹ of Hashum 223
²⁰ of Gibbar 95
²¹ the men of Bethlehem 123
²² of Netophah 56
²³ of Anathoth 128
²⁴ of Azmaveth 42
²⁵ of Kiriath Jearim, Kephirah and Beeroth 743
²⁶ of Ramah and Geba 621
²⁷ of Mikmash 122
²⁸ of Bethel and Ai 223
²⁹ of Nebo 52
³⁰ of Magbish 156
³¹ of the other Elam 1,254
³² of Harim 320
³³ of Lod, Hadid and Ono 725
³⁴ of Jericho 345
³⁵ of Senaah 3,630
³⁶ The priests: the descendants of Jedaiah (through the family of Jeshua) 973
³⁷ of Immer 1,052
³⁸ of Pashhur 1,247
³⁹ of Harim 1,017
⁴⁰ The Levites: the descendants of Jeshua and Kadmiel (of the line of Hodaviah) 74
⁴¹ The musicians: the descendants of Asaph 128
⁴² The gatekeepers of the temple: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai 139
⁴³ The temple servants: the descendants of Ziha, Hasupha, Tabbaoth,
⁴⁴ Keros, Siaha, Padon,
⁴⁵ Lebanah, Hagabah, Akkub,
⁴⁶ Hagab, Shalmai, Hanan,
⁴⁷ Giddel, Gahar, Reaiah,
⁴⁸ Rezin, Nekoda, Gazzam,
⁴⁹ Uzza, Paseah, Besai,
⁵⁰ Asnah, Meunim, Nephusim,
⁵¹ Bakbuk, Hakupha, Harhur,
⁵² Bazluth, Mehida, Harsha,
⁵³ Barkos, Sisera, Temah,
⁵⁴ Neziah and Hatipha
⁵⁵ The descendants of the servants of Solomon: the descendants of Sotai, Hassophereth, Peruda,
⁵⁶ Jaala, Darkon, Giddel,
⁵⁷ Shephatiah, Hattil, Pokereth-Hazzebaim and Ami
⁵⁸ The temple servants and the descendants of the servants of Solomon 392
(2:2b-58).

If there is anything that will make a modern or postmodern reader doze is a list of names like the ones we have just entered. Most people today would simply skip over this list and give it no more consideration. However, to the Hebrews such listings were priceless. Genealogical listings were of critical importance, especially in the return to the land. Later in this chapter we will see some who searched for their genealogical records and could not find them. Therefore, they were all excluded from the priesthood (cf. 2:61-63). Since the priesthood received a lot of public financial support this was no doubt a terrible blow to them.

As I was working on this chapter a person contacted me from one of my websites and seriously questioned my beliefs. In fact, he felt the whole church had gone off the deep end in its theology. He felt that the Jews never returned from Babylon and that the cursed Edomites stole the biblical land and settled in it. His theory was that all that we call “Jews” today are phony and counterfeit. I tried to nicely explain that he had become an anti-Semite. Perhaps the greatest antisemitism is that of denying a people their own heritage. I patiently explained that he should read the books of Ezra, Nehemiah, Haggai, Zechariah and Malachi and they would clear up the matter for him. These books give great details on the Jewish people that returned and the specific areas they settled. There can be no mistaking about all this since it is listed here in almost mind-boggling detail.

We do not have information on most of these names. However, Hebrew names usually convey some meaning. Shephatiah means that Yahweh has judged; Arah means wild ox; Bani is the shortened form of Benaiah, and means Yahweh has built; Adonikam means my Lord has arisen; Gibbar means strong man.⁹

In addition to people’s names, we have a listing of ancient place names where the people resettled. Of course, Bethlehem was the home of David and the place where Israel’s Messiah would be born; Anathoth was the home of the prophet Jeremiah; Kiriath Jearim was where the Ark of the Covenant was kept for twenty years. Bethel was an important town where Abraham offered sacrifices. Several of the other place names are recognizable to the Bible student. Pett says, “indeed, it may have been because it was easier to prove connection with a pre-exilic town than it was to prove family connection.” ¹⁰ Several positions are also listed such as priests, Levites, singers, gatekeepers and temple servants. Dr. Max Anders of Western Seminary sees these servants as conquered Canaanites who were conscripted by King Solomon as his slave-labor force (cf. 1 Kgs. 9:20-21).¹¹

When we look at the priests (vs. 36-39) we realize that a large number of them returned. Guthrie says, “The relatively high proportion of priests amongst those who returned was doubtless due to the prospect of a new Temple…” ¹² We note that only four courses of priests returned to the land, but King David had earlier organized them into 24 family groups or courses so that they could take turns ministering. We learn from the Tosephta (ii, 1, 216) or the additional rabbinic opinions, that David’s 24 orders or rotas were later reconstituted.¹³ Anders adds: “a hierarchy within the priesthood was emerging by this time, giving the priests more influence within Jewish society.” ¹⁴

Regarding the few Levites of verse 40, Anders remarks: “Compared with the sizeable group of returning priests (4,289), the number of Levites was few (341)…It is believed that the status of the Levite had come on hard times…During the exile their position is believed to have declined even more…Away from the temple during the exile, the Levites may have taken on other occupations and so were absorbed into other groups.” ¹⁵

SOME PEOPLE WITH PROBLEMS

The following came up from the towns of Tel Melah, Tel Harsha, Kerub, Addon and Immer, but they could not show that their families were descended from Israel: The descendants of Delaiah, Tobiah and Nekoda 652. Ezra 2:59-60

We have here what seems to be a listing of Babylonian cities. By this, we can see how the exiles were scattered over a large area of Babylonia. Returnees from these areas were not able to prove their historical relationship and were officially excluded. However, such people were permitted to accompany the true Jews back to the land.¹⁶ We do not know what their future status might have been.

“And from among the priests: The descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name). These searched for their family records, but they could not find them and so were excluded from the priesthood as unclean” (2:61-62). Perhaps we have here some priests who were not practicing and guarding their priesthood and now they are having it questioned. There are probably some New Testament priests of God (1 Pet. 2:5, 9) who are just as careless today. We must know and love the one we are serving. Paul said: “…I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him until that day” (2 Tim. 1:12). He also says: “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord” (1 Cor. 15:58 NAS).

The leaders simply could not take the chance of including a questionable priesthood. Kidner says, “The fate that overtook Korah and his company when they tried to force their way into the priesthood was a standing reminder to Israel of the peril of such a course…” ¹⁷ It is possible that the Hakkoz family finally did furnish proof of their priestly status. Anders notes that in Nehemiah’s time a relative from this family was serving as a priest who helped build the wall around Jerusalem (Neh. 3:4).¹⁸

“The governor ordered them not to eat any of the most sacred food until there was a priest ministering with the Urim and Thummim” (2:63). Several commentators have noted that the word for governor in Hebrew is Tirshatha, representing the Persian word for this office. It has the meaning of fear or dread.¹⁹ Obviously, the governor was in a most respected position.

The Urim and Thummin (Exo. 28:30; Num. 27:21) were apparently some sacred stones or sticks carried in the breastplate of the high priest of Israel. They were used to determine the will of God in difficult situations. We have no evidence that they were used in post-exilic times.²⁰ Adeney says, “The Urim and Thummim, together with the Ark and the Shekinah, are named by the rabbis among the precious things that were never
recovered.” ²¹

ALL THE EXILES ARRIVE HOME

The whole company numbered 42,360, besides their 7,337 male and female slaves; and they also had 200 male and female singers. They had 736 horses, 245 mules, 435 camels and 6,720 donkeys. Ezra 2:64-67

This is a triumphant verse declaring the wandering exiles of two generations have come home at last. We note that the whole company numbered 49,897, or slightly under fifty thousand. Many more remained in Babylon. The ancient historian Josephus says that they were not willing to part with their possessions.²² So obviously, the Jews had done quite well for two generations in Babylon. Their skill in languages and various trades no doubt made their success possible. There is another factor that often goes unnoticed. God just blesses the Jewish people (cf. Gen. 12:2). It is evident that the exiles came back to Judea with many possessions.

They had a good number of slaves, both male and female. They also had male and female singers. Commentators seem assured that these singers were more for secular purposes. Pfeiffer and Harrison say that these were, “Non-Israelites who were hired for festivities and lamentations, in addition to Levitical singers.” ²³ This might be compared to our taking our CDs or music videos along with us today.

There are some variations in the numbers. Breneman reminds us of the “notorious difficulty” of trying to copy Hebrew numbers.²⁴ In Nehemiah chapter 7 there is the identical number for the total. However, both there and in Ezra the individual numbers do not come to that total.

Kidner says: “The figure of 42,360 appears as the total also in Nehemiah 7:66 and 1 Esdras 5:41 [the Greek Ezra], yet the individual items add up to three different totals, as follows: Ezra, 29,818; Nehemiah, 31,089; 1 Esdras, 30,143. There have been many attempts to explain these missing thousands: as members of the northern tribes, as women, or as adolescents. But the narrative is silent on such points…” ²⁵ A number of explanations have been offered for these problems. We need to remember that the two leaders came to the land fourteen years apart. A lot can happen in that period of time. Some may have backed out while others decided to join the exiles. Some may have gotten sick or even died. Again, we do not know who these leaders are including or excluding.

A goodly number of animals are listed “…736 horses, 245 mules 435 camels and 6,720 donkeys.” This is an expression of the wealth they had accumulated in Babylon and of course they needed these animals for transport over the long journey. We might add that it is better to be a donkey and return to Israel than to remain and become a prince in Babylon.

This ancient listing is very important. Pett says of this list: “It indicates that God is interested in individuals. He knew the tribal names of everyone who returned. It is a reminder to us that, if we are truly his, we are all numbered by God, and that our names are written in Heaven (Luke 10:20)…” ²⁶ God even remembers donkeys.

“When they arrived at the house of the LORD in Jerusalem, some of the heads of the families gave freewill offerings toward the rebuilding of the house of God on its site” (2:68). Likely this was a thank offering to the Lord for keeping them safe on the long journey.²⁷ When the writer speaks of the house of the Lord he is referring to the ruins of the house since it was not yet rebuilt, as this verse makes clear. A large number of Jews remained in Babylon, no doubt for financial considerations and for the fact that Aramaic had now become their native tongue. Still, God will not forsake his people (Psa. 94:14). Many centuries passed, but from 1951-52 the Jews of Babylon (Iraq), 124,000 strong, were flown home to the newly-founded nation of Israel in an airlift named “Operation Ezra-Nehemiah.” ²⁸

“According to their ability they gave to the treasury for this work 61,000 darics of gold, 5,000 minas of silver and 100 priestly garments” (2:69). This is an offering for the work of rebuilding the temple. Modern scholars have not ventured a guess on the value of the gold given, especially since gold prices have soared in recent years. Anders estimates the 5000 minas of silver at about three tons.²⁹ We are left to multiply that by our current silver prices. Pett notes that the gift of priestly garments would be just in time for the seventh-month celebrations that were almost upon them.³⁰

“The priests, the Levites, the musicians, the gatekeepers and the temple servants settled in their own towns, along with some of the other people, and the rest of the Israelites settled in their towns” (2:70). The people of Israel were home at last! Kidner says, “This chapter, however uninviting it may seem, is a monument to God’s care and to Israel’s vitality.” ³¹ Although the chapter is a tangle of genealogies and other details, Breneman says: “The genealogies are a guarantee that Israel is not adrift in a vacuum of this present generation but has security and credentials. And as long as Israel can name names, utter their precious sounds, it has a belonging place which no hostile empire can deny.” ³²

CHAPTER 3

When the seventh month came and the Israelites had settled in their towns, the people assembled together as one in Jerusalem. Ezra 3:1

The seventh Hebrew month is known as Tish-ri. It is a month of celebration and it corresponds to our September-October period. Tishri begins with the day of sounding the trumpet (Yom Te-ru-ah). On the tenth day of the seventh month is the Great Day of Atonement (Yom Kip-pur). This is the holiest day of the Hebrew year. Then on the fifteenth day of the seventh month begins the weeklong Festival of Tabernacles (Sukkot). It is sometimes called the Feast of Booths. This is a festival of harvest but also a reminder of the days in Moses’ time when they dwelt in tents and sukkot (makeshift dwellings). It was fortunate that they built an altar because on Sukkot many sacrifices had to be made. While other Hebrew holidays have a great deal of fulfillment, the fall festivals, particularly Sukkot are waiting to be fulfilled. We can read about all these festivals and convocations in Leviticus chapter 23:23-44; Num. 29:1-40; Deut. 16:13-22).

We see that the returnees were now settled in their homes, but Sukkot was a pilgrimage festival and it was important for folks to celebrate it in Jerusalem. We note that they were doing that as they were assembled together. We read that they were “as one.” Texas professor Bob Utley says that “the phrase is a Hebrew idiom for unity of mind and heart (cf. Neh. 7:72b-8:1 and also Judg. 20:1, 8, 11).” ¹ The early church came together in this way (Acts 4:32) and because of it, they accomplished great and mighty things. McConville comments, “In the Feast of Booths the exiles were remembering in a special way the deliverance of their forefathers from Egypt centuries before (Lev. 23:42-43).” ²

“Then Joshua son of Jozadak and his fellow priests and Zerubbabel son of Shealtiel and his associates began to build the altar of the God of Israel to sacrifice burnt offerings on it, in accordance with what is written in the Law of Moses the man of God” (3:2). Kidner notes that the initiative on this occasion belonged to Jeshua the priest and that here alone his name precedes that of Zerubbabel.³ Warren Wiersbe, pastor, religious broadcaster and commentator says, “As long as there was a sanctified altar and a qualified priest, sacrifices could be given to the Lord.” ⁴ We read in scripture (Exo. 20:25) that God’s altar had to be built with fieldstones and not with bricks or carved stones. They were too much representative of man’s work, and it is only God who sanctifies and redeems. The new altar was likely built on the very site of the old altar (cf. 2 Sam. 24:16-19).

“Despite their fear of the peoples around them, they built the altar on its foundation and sacrificed burnt offerings on it to the LORD, both the morning and evening sacrifices” (3:3). Henri J. M. Nouwen once wrote: “The Spirit of God is a creative spirit, always expressing itself in new life. When that spirit is extinguished by fear, we cling to what we have and thus stop moving and growing.” ⁵ Anders adds: “Fear works its way into business, neighborhoods, families, even the church. In every case, the result is a constriction of life, a strangling of energy. Fear turns in on itself in morbid self-absorption, redefining reality. Fear makes us tentative. We hesitate, reconsider, wait, and withdraw.” ⁶

Well, despite their great fear of the surrounding peoples the pilgrims got busy and built an altar to God. It was built before there was a temple just like David had done centuries before (2 Sam. 24:25). Breneman says, “They built the altar ‘on its foundation,’ which no doubt means on its exact preexilic location.” ⁷

THE PEOPLE OFFER SACRIFICE

Then in accordance with what is written, they celebrated the Festival of Tabernacles with the required number of burnt offerings prescribed for each day. Ezra 3:4

Obviously, while in Babylon the people could not offer proper sacrifices. As we have mentioned, these could be done only with an approved altar and priesthood. Now they had both requirements met. The priests also had an abundance of holy garments that were provided.

The offerings made during the Feast of Tabernacles were very interesting. We read about them in Numbers 29:1-40. On each day of the feast, there was to be a declining number of offerings and that is very unusual. On the first day, 13 bulls were offered with their accompanying requirements. On the second day, 12 bulls were offered. On the third day, 11 bulls and on the fourth day 10 bulls. Each day the bulls declined by one until the seventh day when seven bulls were offered. Since seven is the Bible’s perfect number and the number of completion we think this has significance. Along with the bulls, there were 2 rams and 14 lambs offered each day, in addition to their accompanying requirements.

Now, what can we understand from all this? Tabernacles is generally looked upon as the festival of the Lord’s coming (Rev. 21:3 NAS, NKJ). It seems pictured in these offerings that the sacrificial system would be fulfilled, completed or made perfect. Of course, we know that has now happened in the perfect sacrifice of Jesus on the cross (Rom. 3:25; Heb. 10:5, 10, 14).

“After that, they presented the regular burnt offerings, the New Moon sacrifices and the sacrifices for all the appointed sacred festivals of the LORD, as well as those brought as freewill offerings to the LORD” (3:5). All the offerings of Tabernacles were in addition to the daily offering of two lambs, one in the morning and the other evening, as well as the accompanying grain and drink offerings (Exo. 29:38-42).

To the Jewish people, each new moon was a special holiday since they lived by a lunar calendar (Lev. 23:24-25). Each new moon was a sabbath and sacred assembly. In Numbers 28:11 we read: “On the first of every month, present to the LORD a burnt offering of two young bulls, one ram and seven male lambs a year old, all without defect.” This offering had its accompanying grain and drink offerings as well. The Tabernacle offerings came in addition to the New Moon sacrifices.

We do not have to read much in the Old Testament to realize that the Hebrew people were a sacrificing people. They probably gave over half of their earnings to God in the various sacrifices and offerings. In our postmodern world that sounds astounding and impossible. Rabbi Adin Steinsaltz, perhaps the greatest Talmud scholar in a few hundred years, asserted that the problem with spirituality in the United States was that Americans wanted “a good five-cent religion.” “On the cheap,” he was saying. He added that we also want a fast-food mysticism to go with our fast-food culture.⁸

“On the first day of the seventh month they began to offer burnt offerings to the LORD, though the foundation of the LORD’s temple had not yet been laid” (3:6). This verse seems to be a summary of what we have just discussed. They were required to offer the New Moon sacrifices that we mentioned. Also, the first day of the sacred seventh month was the day of sounding the trumpet (Yom Teruah). The trumpet is still sounded in Israel after all these centuries. Even young children stick their heads out apartment windows and sound the trumpet on this day. To hear the trumpet sound on a crisp fall Israel day sends shivers up one’s spine. It is surely a precursor of the sounding of that last trumpet of 1 Corinthians 15:52.

REBUILDING THE TEMPLE

Then they gave money to the masons and carpenters, and gave food and drink and olive oil to the people of Sidon and Tyre, so that they would bring cedar logs by sea from Lebanon to Joppa, as authorized by Cyrus king of Persia. Ezra 3:7

When we refer to the Book of Haggai we realize that there was quite a bit of drama in getting the new temple built. After the good decree of Persian King Cyrus, the people returned to the land in 537 BC. They began to rebuild the temple, perhaps even laying a cornerstone or some of the foundation (cf. Ezra 5:16). However, they were immediately resisted by some hostile people of the land (Ez. 4:1ff). This resulted in an adverse decree from King Cambyses stopping the work (Ezr. 4:21-24). The temple work was idle for the next 16 years until the preaching of the prophets Haggai and Zechariah. It was only then in 520 BC that the work was begun again and finally completed in 516 BC.

It appears that the people operated in much the same way that King Solomon did several centuries earlier. They arranged for the people of Sidon and Tyre to provide cedar logs for their construction (cf. 1 Ki. 5:10-11; 2 Chr. 2:8, 10, 16). These logs were floated from Lebanon to the southern seaport of Joppa (Jaffa). They then reimbursed the people of Lebanon with products they had grown in Judea. Of course, the famous cedars of Lebanon were now owned by the king of Persia who had decreed that the temple should be built and that expenses were to be paid out of the royal treasury (Ezr. 6:4). More specifically, the Jews should be reimbursed from the treasury of these very hostile leaders in Trans-Euphrates who had resisted them. It is interesting that both Jewish temples in the past were built with Gentile cooperation and that the new spiritual temple is built the same way (Eph. 2:11-22).

“In the second month of the second year after their arrival at the house of God in Jerusalem, Zerubbabel son of Shealtiel, Joshua son of Jozadak and the rest of the people (the priests and the Levites and all who had returned from the captivity to Jerusalem) began the work. They appointed Levites twenty years old and older to supervise the building of the house of the LORD. (3:8). The second year after their return was 535 BC. Interestingly, the second month was the very month when King Solomon earlier started building his temple (1 Ki. 6:1; 2 Chr. 3:2).⁹

Normally, Levites began their work at 30 years of age (Num. 4:23), but here we see them beginning work at 20 years of age. There was probably a good reason for that. While the work on Solomon’s temple required thousands of Levites, only 341 Levites had returned from Babylon (Ezr. 2:40-42).¹⁰ Therefore, they lowered the age of working Levites much like David once did in his need (1 Chr. 23:24).

“Joshua and his sons and brothers and Kadmiel and his sons (descendants of Hodaviah) and the sons of Henadad and their sons and brothers – all Levites – joined together in supervising those working on the house of God” (3:9). This Joshua was not the high priest.¹¹ He was a supervising Levite who may have later assisted worshippers in Nehemiah’s time (Neh. 8:7; 9:4). The Hebrew (ke-ehad) is emphatic here showing that they all stood together as one man.¹²

“When the builders laid the foundation of the temple of the LORD, the priests in their vestments and with trumpets, and the Levites (the sons of Asaph) with cymbals, took their places to praise the LORD, as prescribed by David king of Israel” (3:10). Anders comments: “Everything was carried out with precise purpose and a keen awareness of tradition, as prescribed by David king of Israel.” ¹³ The returnees wanted to connect not only with David but with all the Hebrew heritage of the past. There was much rejoicing and praise to the God who had made it all possible. Guzik remarks: “In general, the description matches the massive and elaborate dedication ceremony for Solomon’s temple (2 Chronicles 5:13), except this was held in far humbler circumstances.” ¹⁴ Of course, because of the great opposition of Israel’s enemies, work would quickly be suspended and would not begin again until 520 BC.

“With praise and thanksgiving they sang to the LORD: ‘He is good; his love toward Israel endures forever.’ And all the people gave a great shout of praise to the LORD, because the foundation of the house of the LORD was laid” (3:11). The people sang to the Lord but the Hebrew (ya-anu – “answered”) implies that they sang antiphonally.¹⁵ This is a very familiar hymn of praise to God. It might well be the most common one in the Bible. Utley says: “‘For he is good, for his lovingkindness is upon Israel forever.’ This phrase was first used by David in 1 Chr. 16:34, 41. Later it was incorporated into the Psalms: 106:1; 107:1; 118:1, 29; and 136:1ff. It was used by Solomon in his dedication of the temple in 2 Chr. 5:13 and 7:3. Part of it occurs in a Levitical praise text spoken before King Jehoshaphat in 2 Chr. 20:21.” ¹⁶

“But many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid, while many others shouted for joy. No one could distinguish the sound of the shouts of joy from the sound of weeping, because the people made so much noise. And the sound was heard far away” (3:12-13). In 520 BC there were still some older people around who had seen the first temple in all its glory. Some of these older people were apparently disappointed at the humble beginning of the second temple.

Some were shouting for joy and some were weeping (cf. Ezra 3:12-13; cf. Hag. 2:3). Wiersbe comments: “These godly old men longed for ‘the good old days,’ but it was the sins of their generation that had caused the fall of the kingdom to begin with!” ¹⁷ In the western Christian world today we hear church people talking about the “good old days” too, but these were probably the days when the church lost the modern world. The Bible has some good advice along this line. “Do not say, ‘Why were the old days better than these?’ For it is not wise to ask such questions” (Eccl. 7:10).

The prophet Haggai lets them and all of us in on a marvelous secret. The glory of that present house would eventually be greater than the glory of the former (Hag. 2:9). The Lord Jesus, the very Son of God, would stand in that house. That would far outshine any shekinah that was ever seen in God’s temple.

CHAPTER 4

When the enemies of Judah and Benjamin heard that the exiles were building a temple for the LORD, the God of Israel, they came to Zerubbabel and to the heads of the families and said, “Let us help you build because, like you, we seek your God and have been sacrificing to him since the time of Esarhaddon king of Assyria, who brought us here.” Ezra 4:1-2

We notice that these people were labeled as enemies by God before they ever proved themselves to be so. Kidner says: “Nothing that is attempted for God will not go unchallenged, and scarcely a tactic be unexplored by the opposition.” ¹ The enemies had many tactics. After their help was rejected, they first resisted the temple construction. Later in the chapter, we will see that they resisted Jerusalem’s rebuilding of her fortifications and walls. Coffman notes how a full twenty-five years of opposition is mentioned in these first five verses. This period would run through the latter part of the reign of Cyrus, the reign of Cambyses, the brief reign of Pseudo-Smerdis and to the second year of the reign of Darius I.²

These enemies were very deceitful and at first, offered to help Israel build the temple. Then they “blew their cover” by mentioning the fact that they were worshipping the same God as Israel. That was quite impossible since they had no approved priesthood or altar.³ They were really convicting themselves of syncretism, or mixing religions, a thing which Israel at this point despised. It was the very thing that had initially caused their dispersion. These people were supposedly holding to the true God and at the same time including pagan gods and goddesses in their worship (2 Ki. 17:33). Pett says of them: “They wanted a comfortable Yahwism of the kind that they had long enjoyed, one that made few demands and that allowed them their pagan festivities and their revels in the mountains.” ⁴

To further identify these people, we can say with certainty that they were Samaritans. In 722 BC the ten northern tribes of Israel were defeated by the Assyrians. It was a practice of the Assyrians to settle conquered foes somewhere in their own territory and bring in other people to live in the conquered people’s land (2 Ki. 17:24). They probably felt this would put an end to nationalistic uprisings. This moving and transplanting of populations continued for some time after Israel’s defeat. They mention that King Esarhaddon had brought them to the land. We read in the Bible that the ten tribes were defeated by King Shalmaneser (727-722 BC) who began their deportation (2 Ki. 17:3-6). Two Assyrian kings, Sargon II (722-705 BC) and Sennacherib (705-681 BC) ruled before Esarhaddon (681-669 BC). We thus realize that the deportations went on for a long time. Of course, it had been prophesied by Isaiah in about 734 BC that these northern tribes would be conquered within sixty-five years (Isa. 7:8).⁵

When the people of Israel were removed from the land and others were brought in, the people began to experience great difficulty. Therefore, a priest from Israel was sent to teach them about the true God, but that did not seem to dampen their worship of false gods (2 Ki. 17:24-34). Samaria was thus a land of religious mixture, of syncretism and the returning remnant did well to resist them and their help. We think today about how these principles still apply. The apostle Paul warns Christians to steer clear of the world’s thinking and rather to do the will of God (Rom. 12:2).⁶ We must not let ourselves become a religious mixture. This is not at all acceptable to the spirit of our postmodern age but it is acceptable and pleasing to God.

“But Zerubbabel, Joshua and the rest of the heads of the families of Israel answered, ‘You have no part with us in building a temple to our God. We alone will build it for the LORD, the God of Israel, as King Cyrus, the king of Persia, commanded us’” (4:3). Other translations clarify this response: “You have nothing in common with us” (NAS); “It is out of the question that you should join us” (NJB). Again, this kind of talk would petrify our politically correct establishment today. This present evil age (Gal. 1:4) insists upon universal syncretism. Zerubbabel, Joshua and Israel’s elders would have none of it. Beloved radio pastor Dr. G. Vernon McGee quips, “The Israelites do not seem to be interested in the ecumenical movement at all.” ⁷ Perhaps Winston Churchill gave the best advice here: “Never give in, never, never, never – in nothing, great or small, large or petty – never give in except to convictions of honor and good sense.”⁸

A good example of the dangers of syncretism is seen in the Jewish temple built in Elephantine, Egypt. Pett describes papyri coming from it in the 5^th century BC: “Yahu (YHWH) was worshipped, but it was alongside Ishum-bethel, Anath-bethel, Anath-yahu, and Herem-bethel. Anath was a well-known Canaanite goddess and was probably here seen as, among other things, the consort of Yahu. The temple was destroyed by the Egyptians in 410 BC.” ⁹

Of course, with socializing would come intermarrying and a lot of other things contrary to the law of Moses (Deut. 7:1-11; 12:1-3).¹⁰ Israel was set apart by the Lord to be separate from other people. They were to be, “…a kingdom of priests and a holy nation…” (Exo. 19:6). Breneman comments, “From this point to the end of Nehemiah they had to function in a hostile environment.” ¹¹

OPPOSITION TO BUILDING

Then the peoples around them set out to discourage the people of Judah and make them afraid to go on building.” Ezra 4:4

Literally, here we have a Hebrew idiom, “to weaken the hands” of the laboring Israelites.¹² They were discouraged by these enemies and the work of rebuilding the temple stopped for about 15 years until 520 BC. The Scottish divine Robert Jamieson says of the enemies: “Their success in those underhand dealings was great; for Cyrus, being frequently absent and much absorbed in his warlike expeditions, left the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the Jews and their religion.” ¹³

“They bribed officials to work against them and frustrate their plans during the entire reign of Cyrus king of Persia and down to the reign of Darius king of Persia” (4:5). Commentators are pretty-well agreed that they bribed high Persian officials in order to stop the temple work. The work was officially halted by a decree of Cambyses in 534 BC. The building was hindered through the reigns of Cyrus, Cambyses, Pseudo-Smerdis and down to the reign of Darius I. We will soon see that they continued on with their evil efforts for a very long period of time. Wiersbe says, “Opportunity and opposition usually go together; and the greater the opportunity, the greater the opposition….1 Cor. 16:9.” ¹⁴

“At the beginning of the reign of Xerxes, they lodged an accusation against the people of Judah and Jerusalem” (4:6). With the mention of King Xerxes we have a giant leap in history down to the reign of Xerxes or Ahasuerus (485-465 BC) and the time of Queen Esther. McConville comments here: “The effect is similar to one that is produced in many modern stories and films by a “flashback” – except here we have a “flash-forward.” ¹⁵ It seems that Ezra was trying to show that the persecution of Israel was a continuing thing.

We would surely have to agree with him. Even in the modern era as Israel returned to her land the second time (Isa. 11:11) she was greatly persecuted by the surrounding Arab Moslem people. When the nation of Israel declared her independence on May 14, 1948, she was immediately attacked by six Arab armies from the surrounding nations of Egypt, Syria, Transjordan, Lebanon, Saudi Arabia and Iraq. By a great miracle, Israel fended off these attacks and preserved her nationhood. On May 25, 1967, the surrounding nations of Egypt, Syria, Jordan and Iraq, moved into positions to attack Israel once more. Israel preempted this attack and scored a miraculous defeat of these nations. It was the famous Six-Day-War from June 5-10, 1967. On October 6, 1973, Israel’s most holy day of Yom Kippur, the nation suffered a surprise coordinated attack by Egypt and Syria. They were quickly joined by Jordan, Saudi Arabia and Iraq. Since Israel was caught unprepared, this was a costly war. It continued from October 6 to October 24 before Israel became the clear victor. There were other wars from surrounding people and with that, constant terror attacks have continued to this day.

We note in verse 6 that as soon as King Xerxes came to power the enemies approached him concerning Israel. When a new king comes to power it is an opportunity to get a quick judgment in one’s favor. It is interesting that the Hebrew word for accusation (sitnah) comes from the Hebrew for satan, the accuser (1 Chr. 21:1; Job 1:6).¹⁶

“And in the days of Artaxerxes king of Persia, Bishlam, Mithredath, Tabeel and the rest of his associates wrote a letter to Artaxerxes. The letter was written in Aramaic script and in the Aramaic language” (4:7). With this verse, the author makes another “flash-forward” to the reign of Artaxerxes I (465-425 BC). We note here that the letter to Artaxerxes was written in the Aramaic language. Starting in the next verse everything from verse 8 to 6:18 is written in Aramaic. Later, Ezra 7:12-26 is also in Aramaic. Utley remarks: “It must be remembered that the Persians spoke Persian but used Aramaic as the official language of the empire because of the wide variety of languages in the ancient Near East. Aramaic is a Semitic language which was used by the Assyrians.” ¹⁷

We simply have to stop and consider some of the dynamics that were probably going on in Persia. Daniel was a man of great influence for Israel and lived at least until the third year of King Cyrus’s reign over the Jews or to 536 BC (Dan. 10:1). At this point, he was probably somewhere in his mid-80s. He no doubt saw the exiles return in 537. Chances are that he lived much longer since he was a very hardy soul. He probably exerted much influence on the Persians and especially on King Cyrus. Then there was Jewish Queen Esther who exerted Jewish influence on King Xerxes (Ahasuerus) in the period of the 470 and 480s. With all this positive Jewish influence we can understand why Artaxerxes was so favorable to send Ezra to Jerusalem in 458 BC and why Nehemiah would become the king’s cupbearer and later be sent by the king to build the wall around Jerusalem in 444 BC. With all this background we can understand why the appeal of Bishlam, Mithredath and Tabeel came to nothing.

This whole section reflects a quite confusing time sequence and scholars have offered several ideas and opinions on it. Some seem to think that the construction here refers to the temple and this is not the case. Kidner comments: “…It should hardly need emphasizing that the walls and foundations are those of the city, not the temple; but the two operations are often confused. By the reign of Artaxerxes the new temple had been standing for half a century.” ¹⁸

OFFICIAL LETTERS AND DOCUMENTS

Rehum the commanding officer and Shimshai the secretary wrote a letter against Jerusalem to Artaxerxes the king as follows: Ezra 4:8

It would be good for us to know a little about Rehum and Shimshai. With the mention of them, we learn that the opposition facing the Jews was from the highest realms. Nineteenth- century American theologian, Albert Barnes, notes: “Every Persian governor was accompanied to his province by a “royal scribe” or “secretary,” who had a separate and independent authority.” ¹⁹ These governors were known as satraps. So, what we have here is a high governor of some territory “Beyond the River” or beyond the Euphrates. It seems most likely that he was the governor of Samaria. Jerusalem was actually within the province of Samaria. Guthrie says, “…Since Jerusalem was within the province of Samaria at this time there would be mutual resentment based upon long-standing rivalry.” ²⁰ Shimshai was more than just a secretary. Utley comments: “We learn from Herodotus (Hist. 3.128) that each Persian satrap had a special scribe appointed by the Persian king to keep tabs on them…” ²¹

What we have here is an official government document written in the Aramaic language and included word for word in the biblical text.

“Rehum the commanding officer and Shimshai the secretary, together with the rest of their associates – the judges, officials and administrators over the people from Persia, Uruk and Babylon, the Elamites of Susa,” (4:9). What we see in this verse is probably the preamble to the letter or the letter’s official summary which would be found on the outside of the papyrus scroll.²² In his letter Rehum is including other members of government, such as judges, high officials and administrators. All this makes the letter sound a lot more official. We have a quick summary of some of the people who made up Samaria. There were people from Persia, Uruk, Babylon and Susa. We cannot be sure about Uruk (cf. Gen. 10:10) but Susa was probably a reference to Shushan, the capital city of Elam.²³

“and the other people whom the great and honorable Ashurbanipal deported and settled in the city of Samaria and elsewhere in Trans-Euphrates” (4:10). Here we have the mention of another Assyrian king by the name of Ashurbanipal (669-631 BC), again illustrating how long the deportation process of Israel continued. Pett comments, “…we certainly do know that Ashurbanipal campaigned in this area in 640-639 BC, against a rebellion that had broken out, and at such a time, transportations, both in and out, were likely.” ²⁴Several translations have his name as Osnapper, which is the Hebrew rendering of Ashurbanipal.

“(This is a copy of the letter they sent him.) To King Artaxerxes, From your servants in Trans-Euphrates:” (4:11). This letter was sent to King Artaxerxes I Longimanus (465-424 BC). Utley says, “It is obvious that we have jumped from the finishing of the temple (cf. Ezra 1-5) to the finishing of the walls (cf. Ezra 4:16, 21; Ezra 7-10, and Nehemiah).” ²⁵

The flash-forwards and flash-backs make us a little dizzy but we must persevere. The work of both Ezra and Nehemiah was carried on in the reign of Artaxerxes. Regarding the expression “Beyond the River,” (Trans-Euphrates) Guthrie more clearly defines it saying: “…this was the official designation of the fifth Persian satraphy, which included all Palestine [sic] and Syria.” ²⁶

“The king should know that the people who came up to us from you have gone to Jerusalem and are rebuilding that rebellious and wicked city. They are restoring the walls and repairing the foundations” (4:12). We might remind ourselves again of what was happening in the reign of Artaxerxes. Ezra came to Jerusalem in 458 BC with another group of exiles and Nehemiah came in 444 BC and began to build the wall around the city. Such actions were greatly disturbing to the locals. We can understand why the king was in favor of Ezra and Nehemiah. The Persians were having frontier revolts both in Trans-Euphrates and Egypt at the time, so having two loyal servants in the area was no doubt a comfort to the king.²⁷

“Furthermore, the king should know that if this city is built and its walls are restored, no more taxes, tribute or duty will be paid, and eventually the royal revenues will suffer” (4:13). McConville comments: “The ingenuity of the tactic is only fully appreciated when we realize that the Persian Empire in the 5^th century BC was troubled by rebellions, notably that of the satrap Megabyzus in the province of Trans-Euphrates. It was also a period when Persia’s treasuries may have been at a low ebb, following the costly and disastrous wars against the Greeks…Marathon…Thermopylae.” ²⁸ These scheming leaders knew exactly where to hit the king – right in his pocketbook. The royal revenues might have consisted of several things. Jameson says they included the poll tax, property tax and dues on items of trade.²⁹

“Now since we are under obligation to the palace and it is not proper for us to see the king dishonored, we are sending this message to inform the king,” (4:14). The ESV translation has a more literal wording and reads: “Now because we eat the salt of the palace and it is not fitting for us to witness the king’s dishonor, therefore we send and inform the king,” (4:14 ESV). Breneman explains: “Salt was often used to seal covenants; thus it implies loyalty (cf. Lev. 2:13; Num. 18:19; 2 Chr. 13:5). ‘Eating the salt of’ came to be an idiomatic expression for ‘being in the service of’ or ‘receiving a salary from.’ Our word ‘salary’ is derived from Latin salarium, ‘salt money.’” ³⁰

“so that a search may be made in the archives of your predecessors. In these records you will find that this city is a rebellious city, troublesome to kings and provinces, a place with a long history of sedition. That is why this city was destroyed” (4:15). Well, there was quite a bit of evidence that could conceivably support the claim and this was no doubt their masterstroke. McConville elaborates: “Hezekiah’s withholding of tribute from Assyria (2 Ki. 18:7. c. 724 BC) and Zedekiah’s abortive bid for freedom from the Babylonians…The Assyrian and Babylonian annals were evidently available to the Persian kings. And it is clear that a nerve is touched.” ³¹ In fact, as Judah declined, many treaties were broken with Babylon and elsewhere.

“We inform the king that if this city is built and its walls are restored, you will be left with nothing in Trans-Euphrates” (4:16). This was a bluff of course since Judah had no army and no chariots.³² They were trying to terrify the king with the thought that much of his empire in Trans-Euphrates would be lost. It was a lie.

“The king sent this reply: To Rehum the commanding officer, Shimshai the secretary and the rest of their associates living in Samaria and elsewhere in Trans-Euphrates: Greetings. The letter you sent us has been read and translated in my presence” (4:17-18). In this day before email and electronic records, the tracking down of historical accounts must have been a daunting task. However, it was at least possible to search the records of ancient kingdoms.

“I issued an order and a search was made, and it was found that this city has a long history of revolt against kings and has been a place of rebellion and sedition. Jerusalem has had powerful kings ruling over the whole of Trans-Euphrates, and taxes, tribute and duty were paid to them” (4:19-20). It was true that David and Solomon were powerful kings and their kingdoms at times extended as far as the Euphrates (cf. 2 Sam. 8:3;1 Ki. 4:21). It was also true that some of Israel’s kings broke treaties with other nations as we mentioned in verse 15 (cf. 2 Ki. 15:16; 24:1, 10, 20).

“Now issue an order to these men to stop work, so that this city will not be rebuilt until I so order. Be careful not to neglect this matter. Why let this threat grow, to the detriment of the royal interests?” (4:21-22). It is significant that the king spoke here of the rebuilding of the city and not the rebuilding of the temple. We do not know the exact timeframe of this decree. Artaxerxes began his rule in 465 BC, and it could have happened soon after that, perhaps because of some political crisis. Obviously, his thinking had changed by 458 when he sent Ezra and certainly by 444 when he sent Nehemiah specifically to build the wall around Jerusalem.

We see something interesting in the king’s reply. He ordered that the work be stopped until he so ordered. This was an escape clause for the king.³³ According to a very foolish law of the Medes and Persians, a king’s order could never be repealed (Dan. 6:12). So, this order was of a temporary nature.

“As soon as the copy of the letter of King Artaxerxes was read to Rehum and Shimshai the secretary and their associates, they went immediately to the Jews in Jerusalem and compelled them by force to stop” (4:23). Anders says, “Military force is implicit in the language.” ³⁴ Some commentators feel that they not only stopped the work but destroyed some of the building progress that was made.³⁵

“Thus the work on the house of God in Jerusalem came to a standstill until the second year of the reign of Darius king of Persia” (4:24). We need to understand that verses 6-23 are a parenthesis regarding the building of defensive walls round about Jerusalem. Now this passage returns to the first matter of finishing the holy temple.³⁶ We have probably jumped from somewhere in the 440s back in time to 516 BC. Pfeiffer & Harrison say: “Older commentators, thinking that 4:24 had to follow 4:23 chronologically, were forced to interpret Ahasuerus in 4:6 as Cambyses, and Artaxerxes in 4:7 as Smerdis!…” ³⁷ These kinds of flash forwards and flashbacks can make Bible commentators a little crazy.

CHAPTER 5

Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them. Ezra 5:1

Sometime after he arrived at Jerusalem (458 BC), Ezra wrote this section looking backward to 520 BC when the temple building process was renewed. It had been stalled around 15 years at the time. He names Haggai and Zechariah as the prophets responsible for beginning the construction. Ezra identifies Zechariah as a descendant of Iddo, but in Zechariah 1:1 he is called the son of Berekiah. Probably by Ezra’s time, some 62 years after Zechariah prophesied, Iddo was better remembered than Berekiah. It was also customary in Bible genealogies to often consider a grandson as the son of the grandfather (cf. Gen. 48:5).

Ezra does not fill us in on the background of Haggai. It is generally felt that the prophet Haggai was an older man who had survived much of the exile in Babylon (cf. Ezr. 6:14). He was the first post-Exilic prophet to minister to the returning exiles. The period of his prophecy continued from summer only through mid-December of 520 BC and we never hear from him again. Perhaps he simply died of old age after delivering his important messages. Work on the temple was not renewed till around September, a mere three weeks after Haggai began preaching. Zechariah began his preaching the next month and his last message was in February 519 BC.¹ It would be helpful to the reader to refer back to the books of Haggai and Zechariah for more detailed information.

When we read the accounts of Haggai and Zechariah we realize how important the inspiration and revelation of God is in the progress of his work. Wiersbe says, “The preaching of John Wesley produced a spiritual awakening in Great Britain that swept many into the kingdom of God. Historians tell us that the Wesleyan Revival helped to rescue England from the kind of blood bath that France experienced during the French Revolution.” ² Two things are of utmost importance in the Lord’s work, the inspiration of the Holy Spirit and the power of the word of God.

“Then Zerubbabel son of Shealtiel and Joshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, supporting them” (5:2). Zerubbabel was the appointed governor over the Jews and Joshua was the high priest. Zerubbabel the leader had bloodlines through Shealtiel, through King Jehoiachin all the way back to King David.³ Joshua’s line went through Jozadak back through Israel’s priesthood. It was of utmost importance for both these leaders to be involved in the rebuilding.

Since some of the earlier prophets had spoken against the temple and had seen it as a danger to true piety (cf. Amos 5:21ff’ Isa. 1:11-17; Jer. 7:1-15), we might wonder why God wanted the temple rebuilt. McConville comments: “Every group – from nation to scout troupe – needs emblems of its identity…God’s gift of the temple to his people, then, was an act of his compassion, by which he gave them something that they really needed in order to keep them faithful.” ⁴ McConville continues saying that without a temple: “…the people would assimilate to the surrounding nations and there would cease to be a people
of God.” ⁵

AN OFFICIAL CHALLENGE

At that time Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates went to them and asked, “Who authorized you to rebuild this temple and to finish it?” They also asked, “What are the names of those who are constructing this building?” Ezra 5:3-4

As we remember, it was a challenge from leaders in Samaria and a resulting royal decree from Cambyses that originally stopped the work and discouraged the people. Now that the work has just started again another official shows up to challenge the workers. We note that Tattenai was a high official or satrap in the Persian government. He was governor of all of Trans-Euphrates or all the territory west and south of the Euphrates River.⁶ Although Zerubbabel was governor of Judah he was most likely under the ultimate authority of Tattenai. This was truly an official challenge.

Commentators seem certain that Tattenai was only acting in his legal capacity and not out of the spite and jealousy that was seen in the earlier Samaritan challenge. Tattenai, in his role, seemed concerned about the large stones and timbered walls. The central Persian government was always watchful for signs of revolt and there had been several to this point. With its massive stones, the temple may have looked more like a fortress than a sanctuary.⁷

Along with Tattenai’s official party was Shethar-Bozenai, who was probably the secretary. Persian secretaries operated with a separate authority to keep an eye on the governor and report back to the king. Anders adds, “…Darius also appointed inspectors, popularly known as ‘the king’s eyes and ears.’ They, in turn, kept watch on the secretaries to make sure officials were properly fulfilling their jobs. These inspectors or ‘associates’ accompanied Tattenai and Shethar-Bozenai to Jerusalem.” ⁸ To the faint of heart Tattenai and his team spelled trouble. However, God was in control and it was he through his prophets who had initiated the rebuilding.

Adam Clarke, the early British Methodist theologian, says of Tattenai: “He seems to have been a mild and judicious man; and to have acted with great prudence and caution, and without any kind of prejudice.” ⁹ Anders adds: “…The questions indicated no hostility or suspicion. In fact, they were routine, civil inquiries that assumed legal justification for the building.” ¹⁰

“But the eye of their God was watching over the elders of the Jews, and they were not stopped until a report could go to Darius and his written reply be received” (5:5). It was a blessing and answered prayer that Tattenai did not stop the work. Rather, he sent a letter to Darius to clarify the matter and that bought time for the builders. The Persians had a network of good roads and messengers that traveled back and forth by horse to keep the government informed. The scriptures say: “Do not put your trust in princes, in human beings, who cannot save…Blessed are those whose help is the God of Jacob, whose hope is in the LORD their God.” (Psa. 146:3, 5). Today we may think that a horse is a slow mode of transportation but it was the fastest mode until the invention of the vehicular steam engine in 1776 AD.

THE LETTER TO DARIUS

This is a copy of the letter that Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates, the officials of Trans-Euphrates, sent to King Darius. Ezra 5:6

Today many folks scoff at the Bible as some book of folklore and fables. This section especially shows how the Bible is based upon historical facts – plenty of them. In this case, copies of the actual letters are included in the Bible text. Guzik says: “As a good administrator, Tattenai not only sent a letter to Darius, he also preserved a copy that made its way into Ezra’s record.” ¹¹

“The report they sent him read as follows: To King Darius: Cordial greetings. The king should know that we went to the district of Judah, to the temple of the great God. The people are building it with large stones and placing the timbers in the walls. The work is being carried on with diligence and is making rapid progress under their direction” (5:7-8). In his letter, Tattenai was careful to honor the God of the Jews since he probably knew that the administration was quite tolerant to local gods.¹² He noted that the Jews were building with large stones and that seemed to be a concern for him. The Aramaic even speaks of “rolling stones.” These were stones so big that they had to be moved around on rollers.¹³ The Jews were obviously following the building pattern that Solomon used long before, with three layers of stones and one of timbers (1 Ki. 6:36; Ezr. 6:4). The fact that timbers were already being used was an indication that the work was progressing rapidly.

“We questioned the elders and asked them, ‘Who authorized you to rebuild this temple and to finish it?’ We also asked them their names, so that we could write down the names of their leaders for your information” (5:9-10). In verse 13 the leaders would later give their authority for building, which was King Cyrus. We are not told that they gave their names to this query. Supposedly they did. Pet says of Tattenai: “He was no doubt confident that Darius’ system of spies would have provided him with the names of any who appeared to be subversive.” ¹⁴

“This is the answer they gave us: ‘We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, one that a great king of Israel built and finished’” (5:11). We note how the leaders of Israel stuck to the simple facts of their situation. The expression “God of heaven” was one used for the True God by people living outside the land of Israel (cf. Ezr. 1:2).¹⁵ It would have had a familiar ring to the Persian king.

“But because our ancestors angered the God of heaven, he gave them into the hands of Nebuchadnezzar the Chaldean, king of Babylon, who destroyed this temple and deported the people to Babylon” (5:12). Again, the leaders were sticking to simple facts without embellishments or excuses. Perhaps the preaching of Haggai and Zechariah had already brought a note of penitence to their speech. Anders says, “The community understood that the ruins at their feet came not from the capricious act of a monarch but from their own unfaithfulness and disobedience to God…” ¹⁶

“However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God. He even removed from the temple of Babylon the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple in Jerusalem and brought to the temple in Babylon. Then King Cyrus gave them to a man named Sheshbazzar, whom he had appointed governor, and he told him, ‘Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site’” (5:13-15). Cyrus the Great began his reign in 559 BC but he only became the king of Babylon in 538 BC after the defeat of that nation. Breneman points out how several cuneiform inscriptions support him using this title.¹⁷ He immediately made his decree that the Jews could return to their land. It was the custom of Cyrus and Persian kings to honor foreign gods and captured people by returning them to their lands of origin. Pett says, “Cyrus was concerned to get all the gods in his empire on his side, as indeed Darius would be too (Ezra 6:7-12).” ¹⁸ Once a Persian king made a decree it was final and could not be changed (cf. Dan. 6:8, 12, 15).

Here we note that King Cyrus returned the captured temple treasures to Sheshbazzar who was the appointed governor. We discussed the problem of Sheshbazzar in 1:8 and determined that this was just another name for Zerubbabel.

“So this Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that day to the present it has been under construction but is not yet finished.” Now if it pleases the king, let a search be made in the royal archives of Babylon to see if King Cyrus did in fact issue a decree to rebuild this house of God in Jerusalem. Then let the king send us his decision in this matter” (5:16-17). Anders says, “Sheshbazzar not Zerubbabel, was mentioned in the historical Persian records, and Darius would note this.” ¹⁹ As we said earlier, the two were one and the same because in 3:8-10 we saw that Zerubbabel laid the foundation of the temple. Apparently, the Persians kept good records and the decree of Cyrus would be in the more recent records. Tattenai assumed that the records would be found at Babylon but it turned out that they were found at Ecbatana in the province of Media (Ezr. 6:2).

Again, we almost have to marvel that Tattenai seems to have no malice in his report to King Darius. Clarke says, “There is a great deal of good sense and candor in this letter. Nothing of passion or prejudice appears in it.” ²⁰ His report is quite far removed from the evil activities of the Samaritans that we saw in chapter 4.

CHAPTER 6

King Darius then issued an order, and they searched in the archives stored in the treasury at Babylon. Ezra 6:1

Guthrie comments: “The care and diligence displayed in this matter reflect creditably upon the Persian administration.” ¹ The mere fact that ancient scrolls and even clay tablets could be stored in such an orderly fashion that they could be recovered astounds us.

We will note here that documents were stored with treasures. Utley says, “This is literally ‘house of texts.’ At this point in time, they would include cuneiforms, tablets, and papyrus and/or leather scrolls (cf. Ezra 6:2). These special buildings (temples) were usually the storage places of treasures as well as official documents.” ² This helps us understand that some historical documents are treasures.

After searching the documents in Babylon without success they proceeded on to Ecbatana where the decree was at last found. It was at Ecbatana where Cyrus had spent the first summer after becoming ruler of the whole empire. Breneman says: “The Persians used Ecbatana as their summer palace because of its comfortable climate due to its high elevation. Cyrus lived in Babylon during the winter, in Susa in the spring, and in Ecbatana in the summer.” ³

“A scroll was found in the citadel of Ecbatana in the province of Media, and this was written on it: Memorandum:” (6:2). How grand it is that our Judeo-Christian heritage rests upon ancient documents thousands of years old! It does not rest on the whims or ideas of humankind in this present evil age, like so many modern and postmodern religions. We note that this scroll is but a memorandum and it contains some brief details of building specifications.⁴ It is not the formal decree that we have already seen in 1:1-4. The memorandum is written in the Aramaic language as indeed this whole section is (4:8 – 6:18).

The Persians amaze us with their recordkeeping. In 1835, Sir Henry Rawlinson recorded and helped decipher parts of the Behistun Inscription found in today’s Iran. The inscription was massive (approx. 49 ft. or 15 m. high by 82 ft, or 25 m.). It was located about 330 ft. or 100 m. up the side of a limestone cliff. The inscription, made around 516 BC gave a brief history of Darius and his conquests. However, the main benefit was that the same writing was given in three languages, Old Persian, Elamite and Babylonian. The inscription helped unlock the Babylonian language and opened up the treasures of its literature.⁵

Concerning the information Darius found at Ecbatana, McGee remarks: “It was all recorded there. All of this is unearthed by King Darius. He never would have known about this decree if the enemy had not mentioned it…King Darius realizes that it was a law of the Medes and Persians, and it could not be altered or changed.” ⁶

DIMENSIONS OF THE NEW TEMPLE

In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem: Let the temple be rebuilt as a place to present sacrifices, and let its foundations be laid. It is to be sixty cubits high and sixty cubits wide, with three courses of large stones and one of timbers. The costs are to be paid by the royal treasury. Ezra 6:3-4

Guzik remarks concerning the great size of the proposed new temple: “There is some question about the size of the temple as mentioned here, because these dimensions are greater than even Solomon’s temple. The best answer is that Cyrus gave the limits of what they could build, instead of the actual dimensions of the new structure.” ⁷ Actually, the length is not given and the height is twice that of Solomon’s structure (1 Ki. 6:2). Pett feels that the dimensions of foundations were fixed and that length and width should match those of Solomon since it was built on the site of the old temple.⁸ It was the Persian custom to rebuild sacred sites that had been conquered. Pett comments: “He was seeking to get the gods on his side and keep the people happy at the same time…The kings of Persia were prepared to pay generously for the support of the gods.” ⁹

We probably all need a note to help us understand measurement in cubits. The ancient cubit was the length from a man’s elbow to the end of the middle finger.¹⁰ That length would normally be about 18 inches or 45.72 cm. (cf. Deut. 3:11).

Regarding the stones and timbers, Kidner says: “The great stones which had excited suspicion were now found to be expressly authorized – for the term is the same as for the ‘huge stones’ of 5:8 – literally stones for rolling, too massive to be transported by other means.” ¹¹ The stones and timbers are likely in the same proportion to Solomon’s temple (1 Ki. 6:36) as we have said. Breneman suspects that a Jewish scribe may have advised the king on drawing up this decree.¹² We have mentioned before that there was a good deal of Jewish influence in the Persian court and that influence increased later in the time of Ezra and Nehemiah.

As a final shock to Tattenai, Cyrus demanded that the cost of the temple construction and service should be paid out of the revenues of the land across the Euphrates. That would mean that it would ultimately come out of Tattenai’s pockets. We are beginning to see just how strongly both Cyrus and Darius felt about the temple’s reconstruction.

“Also, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, are to be returned to their places in the temple in Jerusalem; they are to be deposited in the house of God” (6:5). It is interesting that Jeremiah prophesied that the temple treasures would be taken to Babylon and then returned to Jerusalem (Jer. 27:21-22). Oh how accurate biblical prophecy is! These treasures are described in Exodus 25:29 (cf. 1 Ki. 7:50); Numbers 7 and 2 Kings 25:13-16; and Ezra 1. Many of these treasures were brough back with Sheshbazzar to Jerusalem. Perhaps there were others, or perhaps Darius was suspicious that all the treasures were not properly returned.

DARIUS GIVES INSTRUCTIONS

Now then, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and you other officials of that province, stay away from there. Do not interfere with the work on this temple of God. Let the governor of the Jews and the Jewish elders rebuild this house of God on its site. Ezra 6:6-7

We spoke earlier about Tattenai being a sort of reasonable person with no evil intent. Here Darius gives him and his party some blistering instructions. Darius may have heard of some of the Samaritan schemes that went on in the previous administration and perhaps he wanted to make sure that nothing like that ever happened again. In this case, we particularly see how God makes the wrath of man praise him (Psa. 76:10). As William Cowper phrased it: “The clouds ye so much dread Are big with mercy…” ¹³

It is possible that the king’s expression was not as sharp as it sounds today. Utley says it might be Aramean legal idiom also found in Egyptian papyri. It has a meaning of something like, “far be from there.” ¹⁴ Darius was certainly no pansy and was perfectly capable of dishing out very severe penalties. It took that to keep a vast empire in line. On one occasion he was known to have crucified three thousand Babylonians who had revolted.¹⁵Darius instructed that the temple be built on its site. In Persian eyes, this was holy ground and they did not wish to displease the Jewish deity.

“Moreover, I hereby decree what you are to do for these elders of the Jews in the construction of this house of God: Their expenses are to be fully paid out of the royal treasury, from the revenues of Trans-Euphrates, so that the work will not stop” (6:8). Not only did Darius reinstate the decree of Cyrus but he made a decree of his own concerning the temple. All expenses had to be paid from the treasure of Tattenai’s own area of Trans-Euphrates and the work was not to stop. Haggai had said “‘The silver is mine and the gold is mine,’ declares the LORD Almighty” (Hag. 2:8). God was just requesting some of his silver and gold to be returned. This was exactly what Cyrus had wished in the beginning.

“Whatever is needed – young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and olive oil, as requested by the priests in Jerusalem – must be given them daily without fail, so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons” (6:9-10). Tattenai was in for another surprise. Not only was his domain responsible for building supplies for the temple but they were now responsible for supplying the Jerusalem altar with all the offerings of God. Utley remarks: “From other archaeological finds it is clear that the Persians made the effort to know the regulations and cultus of the religions of their empire.” ¹⁶ We can see how this benevolent practice endeared many people to the Persian rule. We note that salt was to be supplied for the offerings. Salt had always been a part of the worship services (cf. Lev. 2:13; Num. 18:19; Ezek. 43:24). Salt was a cultural sign and symbol of covenant (cf. 2 Chr. 13:5). No doubt it had a special meaning of fellowship and loyalty in this situation.¹⁷

“Furthermore, I decree that if anyone defies this edict, a beam is to be pulled from their house and they are to be impaled on it. And for this crime their house is to be made a pile of rubble” (6:11). In this verse, we get a taste of just how cruel the ancient world could be. Punishment was not just for the offender but for the whole family. The house would be wrecked and the offender would be either impaled or crucified on the beam from the house. Both forms of punishment were horrible. When one was impaled, a sharp stake was driven through the body until it protruded out the side of the neck.¹⁸ As Christians we are already familiar with the awful practice of crucifixion. The house would be made a pile of rubble (cf. Dan. 2:5; 3:29).

Kidner says, “There was poetic justice intended in making a man’s own house his instrument of execution for tampering with the house of God.” ¹⁹ Utley notes that in rabbinical understandings seen in the Aramaic Targums (paraphrases), the idea is that the house would be turned into a dunghill. He says, “Reducing criminals’ homes and possessions to rubbish was a common practice in the ancient Near East to humiliate both the offender and his family. The ultimate cultural insult would be to turn the site of the home into a public latrine.” ²⁰

Darius was intent upon supporting the earlier decree of Cyrus. We are told that he had very high admiration for him and that he even married two of his daughters.²¹ Of course, support for Cyrus would go a long way in establishing order in his vast kingdom. It is abundantly clear in this section that God rules over kings. In Proverbs 21:1 it is written: “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will” (ESV).

“May God, who has caused his Name to dwell there, overthrow any king or people who lifts a hand to change this decree or to destroy this temple in Jerusalem. I Darius have decreed it. Let it be carried out with diligence” (6:12). Pett sees this as a clear indication that Jewish advisers were somehow behind this decree since the wording is clearly reflected in Deuteronomy 12:11; 16:2; 26:2; and 1 Kings 8:29. ²²

COMPLETION AND DEDICATION OF THE TEMPLE

Then, because of the decree King Darius had sent, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates carried it out with diligence. Ezra 6:13

With such a decree we can see how the temple would be swiftly completed. No one, not even a bitter Samaritan, would dare try to hinder the construction from this point on.

“So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia” (6:14). We note here how that when the word of God goes forth, as in the prophecies of Haggai and Zechariah, it changes history. It made an impossible situation possible, and the temple of God was finished.

Commentators have been uniformly shocked to see the name of Artaxerxes listed here with Cyrus and Darius. He came along over a half-century after the temple was completed. His reign was from 465-425 BC, in the much later times of Ezra and Nehemiah. We need to remember that Ezra was doing the writing for this book and he no doubt wished to honor the sovereign who had supported him and who had given freely to help the Jews (Ezra 7:15, 16, 21-22).²³

“The temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius” (6:15). Utley says, “This date is mentioned in I Esdras 7:5 and Josephus’ Antiq. 11.4.7. It would be 516 B.C., exactly seventy years from the destruction of the temple under Nebuchadnezzar II (cf. Jer. 25:9-13).” ²⁴ The temple was finished in the month of Adar, which would correspond to our month of March.

“Then the people of Israel – the priests, the Levites and the rest of the exiles – celebrated the dedication of the house of God with joy” (6:16). Breneman comments: “The term translated ‘dedication’ is hanukka, the name of the Jewish holiday that celebrates a similar rededication of the temple after its defilement by the Seleucid King Antiochus IV (1 Macc. 4:52-59; Jn. 10:22).” ²⁵

The expression “rest of the exiles” is considered by some commentators to refer to the lost ten tribes. This is not the case. Anders says, “The writer viewed only the returned exiles as constituting the true Israel.” ²⁶ That would include Judah, Benjamin and Levi. Nevertheless, offerings were probably made to include all the tribes of Israel.

“For the dedication of this house of God they offered a hundred bulls, two hundred rams, four hundred male lambs and, as a sin offering for all Israel, twelve male goats, one for each of the tribes of Israel” (6:17). The offerings made at this time did not compare to the great offerings made at the dedication of Solomon’s temple. At Solomon’s dedication, some 142,000 animals were sacrificed but at this dedication, there were only 712 animals. Still, this was a lot for the people in their financial condition. Breneman comments: “These were fellowship offerings in which the fat and certain parts were burned and the meat was eaten by the people. So, we can assume that the dedication service involved a huge feast in which all participated.” ²⁷ We note again that they were offering for all the twelve tribes of Israel.

“And they installed the priests in their divisions and the Levites in their groups for the service of God at Jerusalem, according to what is written in the Book of Moses” (6:18). We see the Priests installed in Numbers 18:1-7 and the Levities in Numbers 3:6ff. It is interesting that David in his old age organized both priests and Levites into 24 orders each (1 Chron. Chs. 24 & 23). We note that only four orders of the priests returned with the exiles (Ezr. 2:36). With this verse, the Aramaic section comes to an end and will not resume until 7:12-26.

KEEPING THE PASSOVER

On the fourteenth day of the first month, the exiles celebrated the Passover. Ezra 6:19

In Israel, the ecclesiastical year begins with the first day of the month of Nisan (March-April), while the civil year begins with the first day of Tishri (September-October). Passover is the first of the three great pilgrimage festivals (Passover, Pentecost, Tabernacles). Passover is celebrated in conjunction with the seven-day festival of Unleavened Bread (Lev. 23:5-7). The exiles had just celebrated the dedication of the temple and now they were called back to Jerusalem to celebrate Passover. They had dedicated the temple and now they were to dedicate themselves to the Lord.²⁸ Through Passover and Unleavened Bread they were to eat only bread without leavening. This was always a picture of the unleavened or sanctified life that God desires. “Without a king or kingdom, Israel emerged as a predominantly religious community.” ²⁹

“The priests and Levites had purified themselves and were all ceremonially clean. The Levites slaughtered the Passover lamb for all the exiles, for their relatives the priests and for themselves” (6:20). The ceremonially clean Levites (Exo. 29:4; Num. 8:7) slaughtered the Passover lambs, thus replacing the family heads (Ex. 12:6) who normally had this task. Perhaps they felt that the common people might be unclean.³⁰

“So the Israelites who had returned from the exile ate it, together with all who had separated themselves from the unclean practices of their Gentile neighbors in order to seek the LORD, the God of Israel” (6:21). This is the one verse indicating that there might have been some Jews who remained in the land and did not go into exile. Yet, they had purified themselves and separated themselves from the idolatrous population.³¹ For the most part we have seen that only the exiles considered themselves as making up the new Israel.

“For seven days they celebrated with joy the Festival of Unleavened Bread, because the LORD had filled them with joy by changing the attitude of the king of Assyria so that he assisted them in the work on the house of God, the God of Israel” (6:22). Today in our Christian world we miss out on sacred seasons of a week or more when we just stop and celebrate God’s goodness and salvation. The Jews had a week of celebration at Passover and a good part of a month in the Fall with Trumpets, the Days of Awe, the Day of Atonement and the week of Tabernacles. We have secular festivals but we seriously need to rediscover the joy and glory of our biblical festivals.

Here we note that the author has called Darius the king of Assyria. This has been a problem to some commentators who have felt that the Bible is in error. In the ancient Middle East, it was customary for conquerors to consider themselves kings of conquered lands. “Darius was king of Assyria, even as Cyrus was king of Babylon.” ³² With this Kidner remarks, “So ends the first stage, a generation long, of Israel’s rehabilitation.”³³

CHAPTER 7

After these things, during the reign of Artaxerxes king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah, Ezra 7:1

With this chapter, we take another flash-forward in the book and we jump about 60 years to the reign of Artaxerxes I Longimanus (465-425). The scene is drastically changed and Ezra is now center stage. Zerubbabel and Joshua are gone. Most likely they have passed away and with their passing probably some of the high hopes that were once centered in them were dashed.¹ With this leap forward we have jumped over the whole reign of Xerxes (485-465) and the complete, exciting episode of Queen Esther.

We have here at first a lengthy introduction of Ezra. This pedigree, although in third person, is likely listed by Ezra himself, and in considerable detail. In all probability many folks in ancient Israel had their pedigree memorized so they could recite it ancestor by ancestor. Most genealogical records in the Bible are quite interesting in that they often leave gaps in the listings. Breneman comments on Ezra’s record: “The genealogy follows that of 1 Chr. 6:3-14 from Aaron to Meraioth, but it omits several names between Meraioth and Ezra. The author was primarily interested in showing that Ezra was from the Aaronic Zadokite high priestly line, although he was not a high priest…In Hebrew “son of” often means “descendant of.” ²

Ezra was apparently quite interested in connecting with Seraiah, who was the chief priest in the time of the last king of Judah (2 Ki. 25:18). Seraiah was put to death by the conquering King Nebuchadnezzar. It was vital for the post-exilic period to be connected with the pre-exilic.

“the son of Shallum, the son of Zadok, the son of Ahitub, the son of Amariah, the son of Azariah, the son of Meraioth, the son of Zerahiah, the son of Uzzi, the son of Bukki, the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest – (7:2-5). Anders adds: “Though incomplete compared to 1 Chronicles 6, the genealogy in Ezra is accurate. The main purpose of the record was to establish connecting points of authority, going back to Phinehas…Eleazar…and Aaron the chief priest.” ³

“this Ezra came up from Babylon. He was a teacher well versed in the Law of Moses, which the LORD, the God of Israel, had given. The king had granted him everything he asked, for the hand of the LORD his God was on him” (7:6). While Ezra came from Babylon, Nehemiah would later come from Susa. Ezra was a well-versed teacher in the Law of Moses. He was known as a scribe and that was more than someone who just transcribed letters. In the Hebrew of this verse, he was listed as a sopher machir, one who was not only fast but eminently skillful as he expounded the law.⁴ He probably had a lightning-quick answer for many of the complicated biblical questions asked him. Likely he could say with the Psalmist, “…my tongue is the pen of a skillful writer” (Ps. 45:1). Breneman says: “Beginning with Ezra, there arose a class of specialists who were teachers of the law; they were scholars who studied, interpreted, and copied scriptures. In the New Testament, we see that these ‘scribes’ were greatly revered by the people.” ⁵

King Artaxerxes was no doubt impressed by Ezra since he gave him his every request. Once more, we have to stop and wonder about the positive Jewish influence involved. We might suspect there was a relationship between Artaxerxes, Esther and Mordecai for instance. We do know from her book that Esther and Mordecai ultimately had great influence with King Xerxes. Through it all, God was working out his plan and his hand could be seen on Ezra. We see the expression concerning the hand of the Lord on him in several places (7:6, 9, 28; 8:18, 22, 31).

From the Bible, we get the distinct impression that all true Christian believers must so love and master the word of God. If we love God with all our heart, mind, soul and strength (Lk. 10:27), we surely must love God’s word. We need to meditate on that word day and night and be careful to do what it says (Josh. 1:8; Jas. 1:25). There is a great temptation in the religious world to neglect the word or else to sit in an ivory tower pondering it without acting upon it. American poet and professor Archibald MacLeish described such a one: “The scholar digs his ivory cellar in the ruins of the past and lets the present sicken as it will.” ⁶

“Some of the Israelites, including priests, Levites, musicians, gatekeepers and temple servants, also came up to Jerusalem in the seventh year of King Artaxerxes” (7:7). We learn that Ezra’s trip was in the seventh year of King Artaxerxes. In 8:15-20, we will see that as the trip began Ezra realized that there were no Levites in his group. The group waited there close to the Ahava canal until a number of Levites joined them. One can almost hear the cries of the prophet Zechariah: “‘Come! Come! Flee from the land of the north,’ declares the LORD… ‘Come, Zion! Escape, you who live in Daughter Babylon!’” (Zech. 2:6-7).

So, in the final group were priests, Levites, musicians (possibly Levitical singers (cf. 1 Chr. 15:16), Levitical gatekeepers (cf. 1 Chr. 23:5) and temple servants. Utley feels that some of these were foreigners that were formerly captured by Israel and became temple servants (the Nethinim of Ezra 8:20 Jos. 9:23, 27; 1 Chr. 9:2).⁷

“Ezra arrived in Jerusalem in the fifth month of the seventh year of the king. He had begun his journey from Babylon on the first day of the first month, and he arrived in Jerusalem on the first day of the fifth month, for the gracious hand of his God was on him” (7:8-9). The year of Ezra’s journey and arrival was 458 BC. The period of his travel was approximately from our months of April through July. The trip took four months and it happened in some of the hottest months of the year. It was a long and dangerous trip. Ezra was ashamed to ask for a military guard to be sent with his group (8:22), but rather he put his full trust in the Lord.

While the distance from Jerusalem to Babylon was scarcely over 500 miles (804 km.), the direct trip would have been through a scorching and impossible desert. The sensible route was along the Euphrates River valley. Some commentators see the group going northwest to Carchemish but that would have been far out of the way and would have made for a very long trip. The Macmillan Bible Atlas sees the trip following the river and finally branching off and skirting the desert to Tadmor. From there they traveled on to Damascus and Jerusalem. Such a trip would have probably amounted to around 900 miles (1448 km.). ⁸ We need to remember that this was a large group of people with women, children and the aged. They likely had domestic animals along with them as well. For such reasons the traveling was slow.

We read that the gracious hand of God was upon Ezra. We will see this expression some six times in chapters 7 and 8. It appears that Ezra knew something Jesus later taught. In John 15:5 we read it: “…apart from me you can do nothing.”

“For Ezra had devoted himself to the study and observance of the Law of the LORD, and to teaching its decrees and laws in Israel” (7:10). One thing that stands out about Ezra was that he was standing on the word. He sounds a lot like the Psalmist who said: “Oh, how I love your law! I meditate on it all day long” (Psa. 119:97). Ezra devoted himself (Heb. da-rash) to seek out, study and to put the word of God into practice. He did this so he could teach Israel. In those days people did not have direct access to the word of God as we do today. They could not afford to buy a scroll if one had been available for them. What blessings we have today with printed and digital Bibles all around us.

Unfortunately, Christians today are not reading their Bibles. The great Francis Schaeffer once said, “Our generation is largely made up of men without the Bible.” ⁹ Paul Strand conducted a shocking interview on the 700 Club with George Barna and historian David Barton concerning their book U-Turn: Restoring America to the Strength of Its Roots. They disclosed that only 30 percent of Christians are reading their Bibles and that less than 10 percent have read them through and through.¹⁰

An unknown writer summed it up well: “I wonder what would happen if we treated our Bible like our cell phone? We would carry it everywhere we go, flip through it throughout the day. We would go home to get it if we forgot it. We would receive messages from the text. We couldn’t live without it. Parents would give it to their kids as gifts. It would be available for all emergencies and any and all conversations. One more thing, it would never be disconnected as Jesus has already paid the bill in full.”

There have been a few Bible heroes over the years. It is reported that the Englishman, Smith Wigglesworth, never went for more than fifteen minutes without reading the Word of God. He even read it during each course of his meals. He did this even when invited out.¹¹ As a result, Wigglesworth was a man of great spiritual power to heal the sick and even raise the dead.

Kidner speaks of Ezra’s lasting influence: “He is a model reformer in that what he taught he had first lived, and what he lived he had first made sure of in the Scriptures.” ¹² Breneman sadly remarks: “According to Jewish tradition, Ezra…sets the pattern for future scribal activity…The scribal tradition became too legalistic, however, and ended up in a pharisaism that missed the spirit of the law.” ¹³

ARTAXERXES’ LETTER TO EZRA

This is a copy of the letter King Artaxerxes had given to Ezra the priest, a teacher of the Law, a man learned in matters concerning the commands and decrees of the LORD for Israel: Ezra 7:11

Once more we must stop and marvel that included in our Bible is a copy of another ancient royal decree concerning the Jews. This decree was written by Persia’s king soon after 465 BC. McConville says of this document: “it may well have been drawn up by Ezra himself, or someone in a similar position…” ¹⁴ Again, we detect Jewish influence in this document. We can tell by this document how highly Ezra was regarded in the Persian court.¹⁵ We might remember that in the Book of Esther, Mordecai the Jew had control of the king’s signet ring, exercising his full authority (Esth. 8:2). Esther herself was able to write in the king’s name irrevocable decrees that favored the Jews (Esth. 8:8). We remember that this happened in the previous kingship of Xerxes. God has ways of moving kings and nations to accomplish his will and mission. When God allows his favor to come upon us he can make us look really good.

What is obvious here is that the king of the largest and most expansive kingdom the world had ever seen had great confidence in Ezra and was willing to grant him wide powers to administer the Jewish lands west of the Euphrates.

“Artaxerxes, king of kings, To Ezra the priest, teacher of the Law of the God of heaven: Greetings” (7:12). From this verse through verse 26 the book shifts again to the Aramaic language. Utley says, “royal Aramaic…was the diplomatic lingua-franca of the Persian Empire.” ¹⁶ Artaxerxes calls himself “king of kings,” a title that was assumed by almost all the Persian monarchs.¹⁷

“Now I decree that any of the Israelites in my kingdom, including priests and Levites, who volunteer to go to Jerusalem with you, may go” (7:13). In the ancient world, we are familiar with conquering kings taking captives of their subdued nations but here we have something quite new. This king is giving permission for captives to leave and return to their countries. We have mentioned before the concern and care that the Persians exercised over their conquered people. In this case, it greatly worked to the benefit of God’s nation. This was no small group, including about 1500 men plus women and children. They were sent to restore their conquered nation and bring spiritual renewal to the people.¹⁸

“You are sent by the king and his seven advisers to inquire about Judah and Jerusalem with regard to the Law of your God, which is in your hand” (7:14). In Esther 1:14, we have a listing of the seven advisers who were alive in the time of Xerxes. The king’s advisers were also spoken of by the Greek historians Herodotus and Xenophon.¹⁹ Herodotus says that these seven families had unrestricted access to the king.²⁰ Clearly, they expected Ezra to look after the exiles in Judah and to teach the Law of God. Some feel that a part of Ezra’s job was to bring stability to the area, since at the time Egypt, one of their conquered nations, was displaying a seditious spirit toward Persia.²¹

“Moreover, you are to take with you the silver and gold that the king and his advisers have freely given to the God of Israel, whose dwelling is in Jerusalem, together with all the silver and gold you may obtain from the province of Babylon, as well as the freewill offerings of the people and priests for the temple of their God in Jerusalem” (7:15-16). We learn here that the Persian leaders not only gave an impressive offering of silver and gold for the temple but they also allowed the Jews remaining in Babylon to freely offer as well. The favor that the Persians heaped upon Ezra is quite astounding. We have to conclude that their interest in Israel was sincere.

“With this money be sure to buy bulls, rams and male lambs, together with their grain offerings and drink offerings, and sacrifice them on the altar of the temple of your God in Jerusalem” (7:17). King Artaxerxes was not only interested in restoring the temple in Jerusalem but he was most interested that offerings be made there. These offerings were to be for himself and his sons that there might be peace and blessing upon his kingdom. So, not only were royal funds to be used for the temple but they were to also be spent on sacrifices. The king was in a sense giving Ezra a blank check for religious expenses.

“You and your fellow Israelites may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God” (7:18). The king’s decree almost drips with favor toward Ezra and the remnant. Only God could make such of favor possible.

“Deliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God. And anything else needed for the temple of your God that you are responsible to supply, you may provide from the royal treasury” (7:19-20). While earlier, Mordecai carried around the king’s seal it is almost as if Ezra was carrying around the king’s credit card. In verse 19 we seem to have mentioned the captured temple treasures. We remember that most of these were already returned in the days of Zerubbabel. However, some may have been overlooked. Kidner thinks this is possible, but he feels that it is just as likely that they may represent the newly presented goodwill gift of the king.²²

“Now I, King Artaxerxes, decree that all the treasurers of Trans-Euphrates are to provide with diligence whatever Ezra the priest, the teacher of the Law of the God of heaven, may ask of you – up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit” (7:21-22). Wiersbe sees the one hundred talents of silver limit at being close to four tons.²³ If we calculate it, the amount should be more like 3.75 tons. If we break this down into ounces at current silver prices the limit should be close to 3 million American dollars.²⁴ The cor (kor) was used to measure flour and grains. It was the same size as a homer and was equivalent to the load a donkey could carry.²⁵ So, we are looking at a limit of 100 donkey loads. The biblical bath was a liquid measure containing about 8 gallons and 3 quarts.²⁶One hundred baths of wine or olive oil would have set a limit of around 900 gallons (3406 lit.) of each.

Regardless of how we look at it, this was a sizeable burden that the king had placed on the treasuries of the Trans-Euphrates. They were to provide all this with diligence. This was a far cry from the reception given by the officials at Samaria in earlier years.

“Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should his wrath fall on the realm of the king and of his sons?” (7:23). The expression “God of heaven” seems to have been the Babylonian name for the Jewish God. We see it used many times in the post-exilic books. Again, we observe that Ezra had use of the king’s credit card regarding the spiritual needs of the temple. Persian kings were great believers in the gods of other nations, particularly the God of the Jews. The Lord obviously gave some special revelation in this regard to these kings.

“You are also to know that you have no authority to impose taxes, tribute or duty on any of the priests, Levites, musicians, gatekeepers, temple servants or other workers at this house of God” (7:24). The king was also determined that the clergy would go free. The Levites as well as all temple ministers would not be taxed. From scriptures like this, we may have inherited the principle that churches would not be taxed either.

“And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates – all who know the laws of your God. And you are to teach any who do not know them” (7:25). How different this decree reads from the thousands of antisemitic governmental decrees concerning the Jews that have been issued by nations in the last two-thousand years!

Guthrie says that the king was really appointing Ezra as “‘Secretary of State for Jewish Religious Affairs’ over the Trans-Euphrates.” ²⁷ “He was to set up a judicial system with full powers of punishment…” ²⁸ Utley comments on the Persian political system at this time saying, “The Persians had overall political power in the satraps but allowed local autonomy in areas of religion and customs.” ²⁹

“Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment” (7:26). We have already spoken about some of the cruel means of Persian punishment. Probably these would have been mitigated somewhat under Ezra. However, he did possess the power of life and death as we see. This was something the Jewish leaders did not have even as late as Roman times.

EZRA’S THANKSGIVING

Praise be to the LORD, the God of our ancestors, who has put it into the king’s heart to bring honor to the house of the LORD in Jerusalem in this way and who has extended his good favor to me before the king and his advisers and all the king’s powerful officials. Because the hand of the LORD my God was on me, I took courage and gathered leaders from Israel to go up with me. (7:27-28).

As Ezra begins his thanksgiving the text reverts back to Hebrew. Also, for the first time in the book Ezra uses the first person, and he continues on with it through 9:15.³⁰

It is fully understandable why Ezra would break forth in praise after this decree. God had seen to it that his servant Ezra would receive the highest royal accolades and that he would have all authority to govern the people of Israel. Nothing exactly like this has ever happened since in the history of God’s people and will probably not happen again until the Messiah rules over the earth.

CHAPTER 8

These are the family heads and those registered with them who came up with me from Babylon during the reign of King Artaxerxes: Ezra 8:1

Jewish society was organized around the men and their extended families.¹ Ezra was wise enough to understand that fact, so he worked with the heads of families and the leaders to gather his group. The original assembly that began the return was made up of 1,496 people. Immediately after the journey began, a number of Levites and temple servants were added making a total of 1,754.² To this group, the women and children had to be included making the grand total of an estimated 5,000 to 7,000 people.³ While this was a sizeable company it certainly did not compare to the earlier settlers brought by Zerubbabel. That group numbered almost 50,000 people.

Many factors had probably thinned down the size of this group. Undoubtedly, numerous reports of the difficult time settlers were having in the Holy Land had been received. Also, the Prophet Jeremiah had told them to settle down in Babylon and live normal lives there (Jer. 29:1-7). In general, the Jewish people are industrious and soon succeed in their work. We can imagine that most of them were becoming quite comfortable in Babylon. Little did they know that they were being asked to make one of the most important moves in the history of the world.

When we look at this listing we begin to realize that many of the same family names appear as were in the Zerubbabel group almost 80 years before. That should not shock us when we realize that they were simply members of the same family units who returned earlier.⁴ These other listings are found in Ezra 2:3ff. and Nehemiah 7:6ff. However, the order here is different.

“of the descendants of Phinehas, Gershom; of the descendants of Ithamar, Daniel; of the descendants of David, Hattush” (8:2). Here the priests are mentioned first and then a descendant of David by the name of Hattush. This man was a great-great-grandson of Zerubbabel, in the line of David (cf. 1 Chron. 3:22).⁵ It was probably important to have the Davidic Kingdom represented in their midst. This is a listing of the remainder of the families:

³ of the descendants of Shekaniah; of the descendants of Parosh, Zechariah, and with him were registered 150 men;
⁴ of the descendants of Pahath-Moab, Eliehoenai son of Zerahiah, and with him 200 men; “of the descendants of Pahath-Moab, Eliehoenai son of Zerahiah, and with him 200 men;
⁵ of the descendants of Zattu, Shekaniah son of Jahaziel, and with him 300 men;
⁶ of the descendants of Adin, Ebed son of Jonathan, and with him 50 men;
⁷ of the descendants of Elam, Jeshaiah son of Athaliah, and with him 70 men;
⁸ of the descendants of Shephatiah, Zebadiah son of Michael, and with him 80 men;
⁹ of the descendants of Joab, Obadiah son of Jehiel, and with him 218 men;
¹⁰ of the descendants of Bani, Shelomith son of Josiphiah, and with him 160 men;
¹¹ of the descendants of Bebai, Zechariah son of Bebai, and with him 28 men;
¹² of the descendants of Azgad, Johanan son of Hakkatan, and with him 110 men;
¹³ of the descendants of Adonikam, the last ones, whose names were Eliphelet, Jeuel and Shemaiah, and with them 60 men;
¹⁴ of the descendants of Bigvai, Uthai and Zakkur, and with them 70 men. (8:3-14).

THE RETURN TO JERUSALEM

The first return to the land after the Babylonian captivity was one of the most important events in Bible history or perhaps in all of history. Without that return, the nation of Israel would have simply disappeared. The return under Ezra was very important to stabilize the settlement and turn the people back to the word of God. Without these efforts, Israel would have been totally absorbed into the pagan world.

What few Christians understand, is that there is another return to the land being made by the Jewish people today. That return began in the 1880s and continues with great force. It was a return as a result of the Roman victories in 70 and 135 AD which caused a vast worldwide dispersion of Israel. In Isaiah 11:11, the Lord promises that he will gather Israel a “second time,” but this gathering will be from all over the world. Much of this gathering of Israel has been accomplished and the nation is now largely restored. Despite great opposition, Israel became a nation once more in 1948. If the first return was important, the return that is going on today after two thousand years of dispersion must surely be one of the most important events of all time.

In Isaiah 56:8, God says that he will gather others along with his people. In Isaiah 60:3, the Lord says that the Gentiles will come to the rising light of Israel. The Lord declares that the Gentiles will come and even work as Israel’s vinedressers and plowmen (Isa. 61:5; cf. 14:1-2). He proclaims: “And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away” (Isa. 51:11 ESV). Today thousands of evangelical Gentile Christians live and work in Israel. Many work there as volunteers to assist with Israel’s varied and growing needs.

I remember how God began to call me to Israel way back in 1967. I was a young pastor at the time and eventually I had to uproot my family and move them to Israel. Our family would happily agree that the stay there, outside of salvation itself, was the most blessed thing that ever happened to us. My wife and I worked as volunteers in Israel for a total of 16 years. We worked a lot with new immigrants returning to the land from the former USSR and Ethiopia. We also founded and operated a study center in the Galilee. Somehow God paid all the bills and when we retired back in the US, the Lord wonderfully supplied us. Our oldest son with his wife and four children continue to live and work in Israel. Our youngest grandson there proudly serves as a soldier in the Israel Defense Forces. Our two granddaughters will soon do the same.

Regarding this listing, Breneman comments: “The emphasis on the ‘family heads’ reminds us of the great responsibility of being head of a family. The family is the basis of society, and the father is the head of the family. As such he has a tremendous responsibility under God to direct and teach his family.” ⁶ Anders remarks: “Approximately fifteen hundred men uprooted their families to return to Jerusalem…Pulling up stakes and traveling across the desert to a broken-down city probably held little appeal for most of the Jewish exiles in Persia.” ⁷ It was quite a feat of faith for those who came.

“I assembled them at the canal that flows toward Ahava, and we camped there three days. When I checked among the people and the priests, I found no Levites there” (8:15). We realize here that Ezra is speaking in the first person to us. This section actually runs from 7:27 to 9:15 and is sometimes referred to as the “Ezra memoir.” ⁸ Anders says of this man: “Ezra’s personal accounts reveal a man of order. He carefully assembled the caravan, assigned tasks to responsible men, and accounted for every person and article under his protection, yet he avoided the rigidity of legalism because his heart was humble before God.” ⁹

Regarding the canal flowing toward Ahavah, archaeologists and historians have not yet been able to identify it. Along the great rivers around Babylon, there were many canals. No doubt this was a well-known meeting place where the exiles could stop and get better organized for the long trip ahead.

As Ezra surveyed his group, he realized that they were missing representation from the Levites. We know from the first return under Zerubbabel that Levites were poorly represented even then. At that time there were 4,289 priests as compared to only 341 Levites (Ezr. 2:36-42). Levites were important, especially in this case, since they were required to carry the many temple treasures.

Obviously, there was a problem recruiting Levites. McConville comments: “Babylon will have offered the Levites, among other things, the opportunity to become people of substance for the first time, since they had been barred, under Israel’s original charter of the occupation of the land, from possessing territory of their own (see. e. g. Num. 18:24).” ¹⁰ The Levites may also have been discouraged regarding the many abuses of the priesthood as seen later in Malachi 2:1-2.¹¹

“So I summoned Eliezer, Ariel, Shemaiah, Elnathan, Jarib, Elnathan, Nathan, Zechariah and Meshullam, who were leaders, and Joiarib and Elnathan, who were men of learning, and I ordered them to go to Iddo, the leader in Kasiphia. I told them what to say to Iddo and his fellow Levites, the temple servants in Kasiphia, so that they might bring attendants to us for the house of our God” (8:16-17). Once again, we notice Ezra’s remarkable gift of leadership. He was careful to send leaders and men respected for their learning on this mission. He certainly knew how to delegate people to do the important tasks.

Ezra focused attention on Iddo, who was probably the chief of the Levites and Nethinim located there.¹² Ezra certainly sent words that pricked the hearts of the Levites and servants. They decided to uproot their lives over a mere three-day period because of these words. Can we even imagine what they went through in selling houses, businesses, packing up precious belongings and bidding what was probably a permanent goodbye to those near and dear? Whatever message Ezra sent was likely a very urgent one. People may have been moved by Ezra’s great priestly character or else by his royal commission.¹³

The location of Kasiphia or Casiphia is unknown to us today. Guthrie says of it: “The concentration of cultic personnel may indicate that there was Jewish temple there as at Elephantine in Egypt. The word for ‘place’ is used of the Temple itself in 9:8.” ¹⁴

“Because the gracious hand of our God was on us, they brought us Sherebiah, a capable man, from the descendants of Mahli son of Levi, the son of Israel, and Sherebiah’s sons and brothers, 18 in all; and Hashabiah, together with Jeshaiah from the descendants of Merari, and his brothers and nephews, 20 in all” (8:18-19). Ezra seemed especially happy to get Sherebiah on board. He was not only a capable man but he had outstanding Levitical credentials all the way back through Mahli to Levi himself. Ezra was surely not disappointed with this man for we see him later teaching the law (Neh. 8:7). He also later helped seal Nehemiah’s covenant and participated in prayer and worship. (Neh. 10:12).¹⁵ We note that 38 Levites joined with Ezra.

“They also brought 220 of the temple servants – a body that David and the officials had established to assist the Levites. All were registered by name” (8:20). The temple servants (Heb. ne-ta-nim) were conquered people who were made servants or slaves in the temple. The very first netanim were probably the people of Gibeon (Josh. 9:23).

“There, by the Ahava Canal, I proclaimed a fast, so that we might humble ourselves before our God and ask him for a safe journey for us and our children, with all our possessions” (8:21). We simply cannot imagine the grave concern Ezra and his people had as they faced months of travel along a dangerous trail. Without a doubt, the word had gotten out through the Babylonian “grapevine” that Ezra was carrying a vast amount of treasure. It was a sure temptation to robbers all along the way. This was especially a concern since the group was not armed. This scenario would have been much like the “wild west” movies where the money stagecoach gets ambushed and robbed.

Ezra the man of God solved this problem by declaring a fast and casting the matter of their safety and success upon the Almighty God. “Ezra understood the spiritual power of fasting, as a demonstration of our single-minded devotion to God and his cause” ¹⁶

“I was ashamed to ask the king for soldiers and horsemen to protect us from enemies on the road, because we had told the king, ‘The gracious hand of our God is on everyone who looks to him, but his great anger is against all who forsake him’” (8:22). Ezra had made his boast in the Lord before the king and now he could not renege. McGee adds: “The normal thing would be to ask the king for a little help – for a few guards to ride along with them. Then the king would say, ‘I thought you were trusting the Lord.’” ¹⁷ “Often we do not give God a chance to show his power. As he said to Paul, ‘My power is made perfect in weakness (2 Cor. 12:9).’” ¹⁸

“So we fasted and petitioned our God about this, and he answered our prayer” (8:23). McConville says: “Ezra was thus not merely the man of dogged faith and discipline but also a man of worship, who recognized the hand of God in events, and gave him his due in praise.” ¹⁹

“Then I set apart twelve of the leading priests, namely, Sherebiah, Hashabiah and ten of their brothers, and I weighed out to them the offering of silver and gold and the articles that the king, his advisers, his officials and all Israel present there had donated for the house of our God” (8:24-25). This was a vast treasure worth millions of dollars and Ezra was doing the right thing to delegate this financial responsibility among the priests. Much later the Apostle Paul would do a similar thing with the large offering taken for Jerusalem (2 Cor. 8:18-24). We can imagine that the priests clung to this treasure never letting it out of their sight. Breneman remarks: “…Many present-day scandals could be avoided if Christian leaders would learn from Ezra.” ²⁰

“I weighed out to them 650 talents of silver, silver articles weighing 100 talents, 100 talents of gold, 20 bowls of gold valued at 1,000 darics, and two fine articles of polished bronze, as precious as gold” (8:26-27). Anders estimates the 650 talents of silver at approximately twenty-five tons and the 100 talents of gold at just under four tons. He does note that the 100 is thought to refer to the number of articles rather than their combined weight.²¹ In our minds, we can multiply out the enormous value of this treasure trove, with current silver prices around $25 (US) per ounce and gold at a little under $1800 per ounce. Regarding the two fine polished articles, Jamieson says they were highly esteemed by the Jews and composed of gold and other metals that took on a high shine and were not subject to tarnish.²²

“I said to them, ‘You as well as these articles are consecrated to the LORD. The silver and gold are a freewill offering to the LORD, the God of your ancestors. Guard them carefully until you weigh them out in the chambers of the house of the LORD in Jerusalem before the leading priests and the Levites and the family heads of Israel’” (8:28-29). Since these were temple treasures the priests would probably guard them with their lives. The amounts of treasure were so great that each person would have to transport their portion on donkeys or in carts. No doubt the Levites had to assist in this conveyance as we shall see.

“Then the priests and Levites received the silver and gold and sacred articles that had been weighed out to be taken to the house of our God in Jerusalem” (8:30).

ARRIVAL IN JERUSALEM

On the twelfth day of the first month we set out from the Ahava Canal to go to Jerusalem. The hand of our God was on us, and he protected us from enemies and bandits along the way. So we arrived in Jerusalem, where we rested three days. Ezra 8:31-32

Pfeiffer and Harrison remark that it was a nine-hundred-mile trip made in four months and that is about seven miles a day.²³ Jamieson says, “to accomplish a journey so long and so arduous in perfect safety, is one of the most astonishing events recorded in history.” ²⁴ It is really amazing that on such a long journey Ezra makes no comment whatsoever. His eyes and heart were focused only on Jerusalem.

After the very long trip, the people rested for three days upon arrival. Wiersbe says of this, “Sometimes the most spiritual thing we can do is to do nothing…As Vance Havner used to say, ‘If you don’t come apart, you will come apart – you will go to pieces.’” ²⁵

“On the fourth day, in the house of our God, we weighed out the silver and gold and the sacred articles into the hands of Meremoth son of Uriah, the priest. Eleazar son of Phinehas was with him, and so were the Levites Jozabad son of Jeshua and Noadiah son of Binnui. Everything was accounted for by number and weight, and the entire weight was recorded at that time” (8:33-34). We can almost feel the relief of priests and Levites as they turned over their treasure to the temple officials. Breneman notes: “In Babylonian practice most transactions, such as sales and marriages, had to be recorded: and the Persians continued Babylonian legal tradition. So, Ezra probably had to send to King Artaxerxes signed certification that these treasures had been received in the temple.” ²⁶

“Then the exiles who had returned from captivity sacrificed burnt offerings to the God of Israel: twelve bulls for all Israel, ninety-six rams, seventy-seven male lambs and, as a sin offering, twelve male goats. All this was a burnt offering to the LORD” (8:35). For sure, these weary people were thankful to God that they had arrived safely. We have seen the number twelve and its multiples before, and it probably indicates that Ezra felt the exiles made up the whole of Israel. Clarke says, “There can be little doubt that there were individuals there from all the twelve tribes, possibly some families of each.” ²⁷

“They also delivered the king’s orders to the royal satraps and to the governors of Trans-Euphrates, who then gave assistance to the people and to the house of God” (8:36). Unlike others before him, Ezra came with special power to govern from the king himself (7:25). We can imagine that other government officials in the area were quick to comply and cooperate with him.

CHAPTER 9

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 neighboring peoples with their detestable practices, like those of the Canaanites, Hittites, Perizzites, Jebusites, Ammonites, Moabites, Egyptians and Amorites.” Ezra 9:1

It took some time for Ezra to get settled in Jerusalem and to deliver the king’s orders to all the governors and satraps of Trans-Euphrates (8:36). Bible interpreters feel that the events of this verse happened about 4 ½ months after Ezra’s arrival (cf. 10:9). It was not Ezra who made this problem known but the other leaders. However, it was probably the teaching and preaching of Ezra that caused the problem to surface.¹

The laws forbidding marriage with pagan peoples are found in several places such as Exodus 23:32; 34:11-16; Deuteronomy 7:1-4; 1 Kings 11:1-2. It is interesting that even the New Testament forbids marriage with pagans (2 Cor. 6:14). It appears that God was particularly concerned that his people not mix themselves with the people of the land that they were to inherit. That was precisely what the leaders were doing.

It is possible that there were not many Jewish women of marriageable age among the exiles who had returned.² We know that this same problem with pagans erupted with Nehemiah (Neh. 13:23-28) and with Malachi (Mal. 2:11) at later dates.

This situation of God’s leaders mixing with the pagans and with this pagan age is certainly applicable to the church today. It can happen when we marry our sacred Christian beliefs with the current pagan philosophies.³ The Christian researcher, Nancy Pearcey says, “About two-thirds of Christian men watch pornography at least monthly, the same rate as men who do not claim to be Christian. In one survey, 54 percent of pastors said they viewed porn within the past year.” ⁴ Historian Paul Johnson says: “Implicit in the Bible is the holistic notion that one man’s sin however small, affects the entire world, however imperceptibly and vice versa.” ⁵

“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” (9:2). “Race” is a loaded word in our society today. Anders says that here, “The word race is better translated as ‘seed,’ carrying the idea of ffspring, or sprout. The concern of everyone was not ethnicity but holiness (Ezra 9:6-15).” ⁶ The expression is primarily a religious one rather than a racial one.

We will learn later in Malachi 2:10-16, that some of the leaders actually divorced their Jewish wives to marry pagan ones. Charles Colson reports on our situation today: “The divorce rate among clergy is increasing faster than in any other profession. Statistics show that one in ten have had an affair with a member of their congregation, and 25 percent have had some illicit sexual contact.” ⁷

Spiritual leaders are in a special position and are expected to set a holy pattern for those who follow them and who are under their authority. Anders says, “Spiritual leaders stand between heaven and earth. While they represent God’s authority, they also identify with the needs and failings of the people.” ⁸

EZRA’S REACTION

When I heard this, I tore my tunic and cloak, pulled hair from my head and beard and sat down appalled. Ezra 9:3

Since Bible times the act of tearing one’s clothing has continued to be an expression of overwhelming grief (cf. Josh. 7:6; Job 1:20). Today this practice of kriah still exists in the Jewish community. Jewish people rend their garments (making a small tear) as an expression of grief at the loss of a loved one. Ezra had such grief that he tore both his tunic and his cloak. These were both valuable items of clothing in that day. He did not stop with this but also began pulling out his hair and beard. While this was a very extreme action it was far more conservative than the actions of Nehemiah who later pulled out the hair of sinners (Neh. 13:25).

“Then everyone who trembled at the words of the God of Israel gathered around me because of this unfaithfulness of the exiles. And I sat there appalled until the evening sacrifice” (9:4). Those who trembled at the words of God were those who had a deep respect for the Bible. May we be found among the tremblers today. Pfeiffer and Harrison say, “A man’s attitude toward God’s Word is one of the ultimate criteria of his
spirituality.” ⁹

The exiles who had taken pagan wives probably felt no sin at this point. They would soon be feeling it. To marry pagan wives was in essence to unite with a pagan family. Soon pagan practices would creep in and the pure devotion to God would cease. It was the first step on the way to oblivion for the new Jewish community. Ezra’s action, however drastic, was appropriate. He sat silently and appalled until the evening offering which was around 3:00 o’clock in the afternoon (cf. Acts 3:1).

EZRA’S PRAYER

Then, at the evening sacrifice, I rose from my self-abasement, with my tunic and cloak torn, and fell on my knees with my hands spread out to the LORD my God and prayed: “I am too ashamed and disgraced, my God, to lift up my face to you, because our sins are higher than our heads and our guilt has reached to the heavens.” Ezra 9:5-6

“The normal stance for Jewish prayer was standing with hands and eyes uplifted. Whenever kneeling or prostration is mentioned in the Bible it signifies intensity (cf. 1 Kgs. 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Dan. 6:10).¹⁰ It is of note that Ezra here includes himself as also a sinner. Of course, biblically speaking all of us have sinned and have fallen short of God’s glory (Rom. 3:10, 23). Ezra was deeply ashamed and humiliated because of the failures of Israel. As Christians, we should surely feel some of this shame concerning our sinful generation today as well as the blatant sins in the church.

“From the days of our ancestors until now, our guilt has been great. Because of our sins, we and our kings and our priests have been subjected to the sword and captivity, to pillage and humiliation at the hand of foreign kings, as it is today” (9:7). Barnes comments: “The captivity had done its work by deeply convincing of sin the Jewish nation that had previously been so proud and self-righteous.” ¹¹ Although Israel had the opportunity of resettlement in the land, they were acutely aware that they were subject to the foreign power of Persia.

“But now, for a brief moment, the LORD our God has been gracious in leaving us a remnant and giving us a firm place in his sanctuary, and so our God gives light to our eyes and a little relief in our bondage” (9:8). Here Ezra introduces the doctrine of the remnant as he will mention in verses 13, 14 and 15. The remnant doctrine is more fully developed in the books of Isaiah and Jeremiah. Isaiah says, “A remnant will return, a remnant of Jacob will return to the Mighty God.” (Isa. 10:21; cf. vs. 20 & 22). Even today as God gathers his chosen a second time it is only a surviving remnant that will return to the land (Isa. 11:11). We need to understand that God also works with a remnant in Christianity. Not all who call themselves “Christians” will be saved. Jesus once said, “For many are invited, but few are chosen” (Matt. 22:14). Therefore, we need to make our calling and election sure (2 Pet. 1:10).

The Jewish commentator Slotki makes a poignant observation: “A little grace had been granted by God to his people; a small remnant had found its weary way back to its home and driven a single peg into its soil; a solitary ray of light was shining; a faint breath of freedom lightened their slavery. How graphically Ezra epitomizes Jewish experience in these few words!” ¹² The “firm place” mentioned here in the NIV is the Hebrew ya-ted and is translated in other versions as a nail, peg or stake. Barnes feels that this picture is likely drawn from the tent peg that makes the desert dwelling secure.¹³

“Though we are slaves, our God has not forsaken us in our bondage. He has shown us kindness in the sight of the kings of Persia: He has granted us new life to rebuild the house of our God and repair its ruins, and he has given us a wall of protection in Judah and Jerusalem” (9:9). Ezra was fully aware that Israel was no longer free but was a bondservant of the Persian Empire. Yet, God had shown them kindness in allowing the return and the rebuilding of their temple. Their past guilt of sin had brought their situation. McConville says, “Recognition of past guilt is of no value unless it issues in the determination to be different in the future.” ¹⁴ The wall mentioned here is not the one Nehemiah would build later. Rather it is more of a fence of protection like that around a vineyard.¹⁵

“But now, our God, what can we say after this? For we have forsaken the commands you gave through your servants the prophets when you said: ‘The land you are entering to possess is a land polluted by the corruption of its peoples. By their detestable practices they have filled it with their impurity from one end to the other’” (9:10-11). The Israelites did not receive the land in the first place because of their goodness but because of the wickedness of the people of Canaan (Deut. 9:5-6). God cast them out for their wickedness and now he could very well do the same thing for Israel because of its wickedness. Ezra realized that the nation was standing on the brink of disaster.

The Canaanites filled the land with corruption. The Hebrew word is ni-dah, that ceremonial impurity caused by a woman’s menstrual cycle.¹⁶ Now the exiles have returned to the land to produce the same abominations once again.

“Therefore, do not give your daughters in marriage to their sons or take their daughters for your sons. Do not seek a treaty of friendship with them at any time, that you may be strong and eat the good things of the land and leave it to your children as an everlasting inheritance” (9:12). Ezra likely had reference to scriptures like Deuteronomy 7:3-4. God knew from the beginning that intermarriage with pagans would be fatal for his people. The women and their families would lure the Israelites into pagan worship. After all, pagan worship provided much food, revelry, celebration, and such things would draw like a magnet. In the ancient world, pagan shrines were the centers of food and entertainment.

“What has happened to us is a result of our evil deeds and our great guilt, and yet, our God, you have punished us less than our sins deserved and have given us a remnant like this” (9:13). The captivity of Israel was because of their sin. The remnant and the resettlement were because of God’s grace. Ezra felt that they were getting off light but he knew that God’s grace could not be tested. “He knew that God could easily destroy the remnant and start again with another people (Ex. 32:10; Num. 14:11-12).” ¹⁷

“Shall we then break your commands again and intermarry with the peoples who commit such detestable practices? Would you not be angry enough with us to destroy us, leaving us no remnant or survivor?” (9:14). The sinners among the exiles had obviously not stopped to count the cost of their actions. If God could cast the nation into bondage once for this sin he could certainly do it again. Ezra knew that the judgment of God was close at hand.

“LORD, the God of Israel, you are righteous! We are left this day as a remnant. Here we are before you in our guilt, though because of it not one of us can stand in your presence” (9:15). Ezra was quick to confess the guilt of the people. We know today the promise of God’s word: “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness” (1 Jn. 1:9).

CHAPTER 10

While Ezra was praying and confessing, weeping and throwing himself down before the house of God, a large crowd of Israelites – men, women and children – gathered around him. They too wept bitterly. Ezra 10:1

There was no pretense in Ezra’s repentance. Everyone could see that his repentance was real. They could see him throwing himself down before the house of the Lord and they could see his many tears. Ezra was a broken and disheveled man. Rabbi R. Nachman of Bratzlav once said: “There is none more whole than one with a broken heart.” ¹ Ezra’s heart was completely broken over the sins of his people. Psalm 51:17 says, “…a broken and contrite heart you, God, will not despise.”

Why did Ezra have to go to such extremes in his penitence? It was because he was facing an extreme situation. McConville comments: “A desperate situation called for a desperate remedy…An evil had been done which jeopardized the very existence of the people of God and the only right course was to undo it.” ²If God’s remnant would have continued on in their pagan marriages they would have eventually been absorbed into the pagan society around them. That would have been the end of Israel. Since salvation comes from the Jews (Jn. 4:22), it would have also been the end of God’s great redemption plan for humanity.

Pett says, “Here was the beginning of a great spiritual revival, a work of the Spirit, that was to sweep through Judah, and cause them to put away the idolatrous women from among them, thus saving them from the curses of Leviticus 26:14-46 and Deuteronomy 28:15-68.” ³ Ezra’s sincere show of repentance pricked the hearts of the Israelites enabling him to accomplish something that he would never have been able to accomplish through his legal power alone. The whole congregation joined Ezra in bitter weeping. The revival had begun. “This response was not something that Ezra worked up; lit was something that he prayed down…” ⁴

We note that this section has switched from the first person to the third person. Guthrie says, “The vivid detail of this chapter suggests that it once formed part of Ezra’s
memoirs.” ⁵

THE PEOPLE PROPOSE A PLAN

Then Shekaniah son of Jehiel, one of the descendants of Elam, said to Ezra, “We have been unfaithful to our God by marrying foreign women from the peoples around us. But in spite of this, there is still hope for Israel.” Ezra 10:2

Shekaniah was one of the leading men. He spoke for the sinners but his name is not found on the following list of offenders. It is possible that he was the son of Jehiel, one of those who had taken pagan wives (cf. 10:21). However, Jehiel was a common name in Israel and we cannot be certain of such a connection.⁶ Shekaniah offered the people hope and it was surely a time when the people needed some hope.

“Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law. Rise up; this matter is in your hands. We will support you, so take courage and do it” (10:3-4). Shekaniah called for a covenant to be made so that the pagan wives and children could be sent away. We know from scripture that God hates divorce (Mal. 2:16 NAS, NET, NKJ, NRS). However, in this situation divorce was far the lesser of two evils. In certain cases, the Old Testament allowed divorce (Deut. 24:1-4). “…Since the foreign women were now deemed ‘unclean’ a formal divorce would then be ‘lawful.’” ⁷

“So Ezra rose up and put the leading priests and Levites and all Israel under oath to do what had been suggested. And they took the oath” (10:5). The oath made here was a way of swearing to God and doing so as an act of worship (cf. Deut. 6:13; 10:20).⁸ Such oaths to God were very serious matters.

“Then Ezra withdrew from before the house of God and went to the room of Jehohanan son of Eliashib. While he was there, he ate no food and drank no water, because he continued to mourn over the unfaithfulness of the exiles” (10:6). Guzik says: “For Ezra, this whole tragedy was as bad as if someone had died …We can say that Ezra observed a complete fast, abstaining from both food and water. This same kind of fast is rare in the Bible but was observed twice by Moses (Exo. 34:28; Deut. 9:18) and also by the people of Nineveh (Jonah 3:7).⁹

This action tells us a lot about Ezra. He was not putting on some kind of religious show before the people. He continued his full fast even in the privacy of the temple compound. The temple did have some private rooms attached to it and these were often assigned to important people like Jehohanan. It is possible that we are dealing with the high priestly family here. The historian Josephus (Antiq. 11:5.5) states that the Eliashib of this verse became the high priest later in Nehemiah’s day (Neh. 13:4, 7).¹⁰

“A proclamation was then issued throughout Judah and Jerusalem for all the exiles to assemble in Jerusalem. Anyone who failed to appear within three days would forfeit all his property, in accordance with the decision of the officials and elders, and would himself be expelled from the assembly of the exiles” (10:7-8). It was fortunate for the people that they were not scattered over a large area. It was possible for them to assemble in Jerusalem within the period of three days. The penalty for not appearing was drastic indeed. It involved the Hebrew word ha-ram (cha-ram) which meant to ban, devote to God or even exterminate.¹¹ Simply put, they would be excommunicated from the holy community and all their property would be given to the temple treasury.¹² Of course, Ezra had been assigned the full political power to enforce such a ban.

GATHERING IN JERUSALEM

Within the three days, all the men of Judah and Benjamin had gathered in Jerusalem. And on the twentieth day of the ninth month, all the people were sitting in the square before the house of God, greatly distressed by the occasion and because of the rain. Ezra 10:9

The people gathered on the twentieth day of the ninth month (Kislev). This would correspond to late in our month of December. In Jerusalem, the heavy rainy season runs from mid-December and to mid-January. Jerusalem can get down to freezing and there can even be snow at times. The cold rains of December and January are usually accompanied by rather strong winds. I lived in Jerusalem for twelve years and remember trying to survive such rains. It is customary to see umbrellas turned wrong-side-out and discarded along the sidewalks because of the wind. It is almost impossible to stay dry in such downpours. While it is bad enough to walk in the rain it is much worse to sit out in it as these people did. “One can envision a great mass of men, rain-soaked and cold, waiting to discuss a depressing and weighty matter.” ¹³

This situation is reminiscent of a meeting that happened in Northern Ireland back in March, 1859. It was a meeting conducted by some un ordained laymen and it drew such crowds at the First Presbyterian Church in Ahoghill that the people had to vacate the building for fear that the balconies would collapse due to the weight of so many people. The meeting was then turned out onto the street beside the church. There in the midst of freezing rain James McQuilkin preached to some 3,000 people. Many of the listeners fell to their knees in the wet and muddy street because they were so moved with the conviction of their sin.¹⁴

“Then Ezra the priest stood up and said to them, ‘You have been unfaithful; you have married foreign women, adding to Israel’s guilt” (10:10). This was no time for niceties since the people were suffering. Ezra just told it like it was and called them sinners. Sin has long tentacles and tends to draw other people in time. Andrews says, “Sin always has a long reach of culpability because sin rarely indulges itself alone.” ¹⁵

“Now honor the LORD, the God of your ancestors, and do his will. Separate yourselves from the peoples around you and from your foreign wives” (10:11). Just as Ezra was quick to define their malady, he was also quick to prescribe the cure. They must divorce their foreign wives. Divorce was permitted in Israel but there had to be some serious grounds for it as we have said. As we mentioned in verse 4, a pagan wife presented such grounds. This verse is loaded with imperatives so it was clear that the people needed to arise and do what Ezra said.¹⁶

“The whole assembly responded with a loud voice: ‘You are right! We must do as you say. But there are many people here and it is the rainy season; so we cannot stand outside. Besides, this matter cannot be taken care of in a day or two, because we have sinned greatly in this thing’” (10:12-13). Some things cannot be done in a hurry. This was an extremely complicated matter and it would take some time to sort it all out. Apparently, there were some wives who had become proselytes and their children were being raised in the faith while others had remained as pagans.¹⁷ It would take days, weeks and months to judge all the 110 cases.

“Let our officials act for the whole assembly. Then let everyone in our towns who has married a foreign woman come at a set time, along with the elders and judges of each town, until the fierce anger of our God in this matter is turned away from us” (10:14). Instead of sorting the matter out in a rainstorm, it seemed that they let common sense prevail along with their religious zeal. They appointed a commission from their officials and it was decided that each offender would appear at a set time before the commission to have their matter judged. The offenders were to bring local elders and judges with them from their towns. We can assume that after this decision many made a mad dash for shelter and warmth.

“Only Jonathan son of Asahel and Jahzeiah son of Tikvah, supported by Meshullam and Shabbethai the Levite, opposed this” (10:15). Jonathan and Jahzeiah were important men because their patronyms were mentioned and they were distinguished from the other two.¹⁸ Breneman says: “If Meshullam was the same Meshullam as in v. 29, we could see why he would oppose the resolution, for there he had to give up his foreign wife. However, there are at least ten Meshullams in Ezra-Nehemiah.” ¹⁹ Shabbethai was a Levite who may have assisted Ezra in reading the law (Neh. 8:7-8). In regard to all this Anders comments: “Most scholars believe that these four men opposed not the divorces but the proposed method by which a commission would decide each case.” ²⁰ Coffman remarks concerning the insignificance of this opposition since it was comprised of only four men out of some 20,000.²¹

“So the exiles did as was proposed. Ezra the priest selected men who were family heads, one from each family division, and all of them designated by name. On the first day of the tenth month they sat down to investigate the cases, and by the first day of the first month they finished dealing with all the men who had married foreign women” (10:16-17). Kidner comments: “The fact that the hearings took three months proved the wisdom of having second thoughts about settling everything in a day or two in a crowd…” ²² The three-month period also made it possible for the judgments to be well-considered and fair. Clark adds concerning these wives: “We may take it for granted that each of them received a portion according to the circumstances of their husbands and that they and their children were not turned away desolate.” ²³ Throughout the Bible, we see God’s great concern for widows and orphans (Deut. 10:18; Psa. 68:5; Jam. 1:27).

To modern and postmodern ears this whole affair may sound foolish and discriminatory. We tend to see things only from the personal view instead of the community view. Coffman sums up: “…If these had remained unpunished, or if their unlawful marriages had been allowed to stand, there is no way that Israel could have continued to maintain their distinction as a separate nation.” ²⁴

THOSE GUILTY OF INTERMARRIAGE

Among the descendants of the priests, the following had married foreign women: From the descendants of Joshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib and Gedaliah. (They all gave their hands in pledge to put away their wives, and for their guilt they each presented a ram from the flock as a guilt offering.) (10:18-19).

Breneman sums up: “In all, there were 110 or 111 (depending on the understanding of the text in v. 10) men who had taken foreign women: there were seventeen priests, ten Levites, and eighty-three or eighty-four lay Israelites.” ²⁵

It is shocking to see that the descendants of the great high priest Joshua son of Jozadak were involved in intermarriage with pagan women. That seems unthinkable, yet, sin is always unthinkable. C. W. Slemming who wrote much on the law says: “The offerings required by God for the priest and the whole congregation were equal, or, in the sight of God the sin of a priest was as large as the sin of a whole congregation because if a man in an official capacity sins, he can lead a whole nation astray. It was Trapp, one of the old divines, who said: ‘if a teacher sins he teaches sin.’” ²⁶

All these gave the symbolic handshake to seal their pledge (cf. 2 Kgs. 10:15; Prov. 6:1; Ezek. 17:18). This was a cultural gesture to ratify a solemn agreement in those days. Much suffering would be ahead for these as they divorced their wives or sent beloved children away.

²⁰ From the descendants of Immer: Hanani and Zebadiah.
²¹ From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel and Uzziah.
²² From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad and Elasah.
²³ Among the Levites: Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah and Eliezer.
²⁴ From the musicians: Eliashib. From the gatekeepers: Shallum, Telem and Uri.
²⁵ And among the other Israelites: From the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah and Benaiah.
²⁶ From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth and Elijah.
²⁷ From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad and Aziza.
²⁸ From the descendants of Bebai: Jehohanan, Hananiah, Zabbai and Athlai.
²⁹ From the descendants of Bani: Meshullam, Malluk, Adaiah, Jashub, Sheal and Jeremoth.
³⁰ From the descendants of Pahath-Moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui and Manasseh.
³¹ From the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon,
³² Benjamin, Malluk and Shemariah.
³³ From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh and Shimei.
³⁴ From the descendants of Bani: Maadai, Amram, Uel,
³⁵ Benaiah, Bedeiah, Keluhi,
³⁶ Vaniah, Meremoth, Eliashib,
³⁷ Mattaniah, Mattenai and Jaasu.
³⁸ From the descendants of Binnui: Shimei,
³⁹ Shelemiah, Nathan, Adaiah,
⁴⁰ Maknadebai, Shashai, Sharai,
⁴¹ Azarel, Shelemiah, Shemariah,
⁴² Shallum, Amariah and Joseph.
⁴³ From the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel and Benaiah.
⁴⁴ All these had married foreign women, and some of them had children by these wives. (10:20-44).

We do not have much information on most of the people in this listing. In verse 20 we learn that two sons of the priestly line of Immer were involved. In the next verse, we see that five sons in the priestly line of Harim had sinned. Then in verse 22, six sons of the priestly line of Pashhur were guilty. We realize by this that the priests were deeply involved in this sin. The Levites, singers and gatekeepers were also involved. However, we see no one from the temple servants listed (cf. Ezr. 2:43ff.).

In verse 44 we are told that some of the women had children. That would make for an exceedingly difficult separation. Wiersbe comments: “It’s easy to pull the nails out of the board, but it’s impossible to pull out the holes that they leave behind. Over thirteen years later, the problem of mixed marriages appeared again while Nehemiah was governor of Jerusalem (Neh. 13:23-31).” ²⁷

With this listing, the whole book of Ezra ends abruptly. There was a huge problem with the returned exiles…the problem was now solved…and there was nothing else to tell. Guzik says: “…Ezra here disappears from the biblical record for about thirteen years, when he appears again in the Book of Nehemiah. His passion then was the same as it was at the end of the Book of Ezra: to transform the people of God by bringing them the Word of God.” ²⁸

ENDNOTES

Several sources I have cited here are from the electronic media, either from websites or from electronic research libraries. Thus, in some of these sources it is not possible to cite page numbers. Instead, I have cited the verse or verses in each book (e.g. v. verse 1:1 or vs. verses 1:5-6) about which the commentators speak.

INTRODUCTION

1 Marvin Breneman, Ezra, Nehemiah, Esther, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), p. 16.

2 Derek Kidner, Ezra & Nehemiah (Downers Grove, IL: Inter-Varsity Press, 1979), p. 31.

3 Ibid., p. 24.

4 D. Guthrie, ed. The New Bible Commentary: Revised (Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970), p. 398.

5 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 32.

“It is highly probable that Ezra himself wrote the book, using various decrees, letters, and genealogies as his original sources.” (Pfeiffer & Harrison, p. 423).

“In the Septuagint, our books of Ezra and Nehemiah were joined in one book and designated as ‘Esdras B.’” (Breneman, p. 49).

“There are two distinct Greek translations of Ezra-Nehemiah: the LXX (Esdras B), which follows the Hebrew text, and 1 Esdras (Esdras A, usually called the Greek Ezra)…the translation is very free and its historical and chronological details are unreliable, and so the biblical Ezra is to be preferred…” (Guthrie, p. 395).

6 Guthrie, ed., The New Bible Commentary: Revised, p. 397.

7 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 37.

8 Ibid., p. 43.

CHAPTER 1

1 Albert Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, 1870, v. 1:1. https://www.studylight.org/commentaries/eng/bnb/ezra-1.html.

2 Josephus Flavius, Antiquities, Bk. 11, Ch. 1, v. 2.

3 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 1:2.

4 Quoted in Kidner, Ezra & Nehemiah, pp. 17, 18.

“A notable feature of the Persian empire was its integration of a great diversity of peoples into a single administrative system while maintaining at the same time a tradition of respect for their local customs and beliefs…worship of the one god Ahura-Mazda, but this was not imposed on peoples of other faiths.” (Kidner, p. 17).

5 Quoted in Warren W. Wiersbe, The Wiersbe Bible Commentary, OT (Colorado Springs: David C. Cook, 2007), p. 735.

6 David Guzik, Enduring Word Commentary, Ezra, 2018, vs. 1:5-6. https://enduringword.com/bible-commentary/ezra.

7 Guthrie, ed., The New Bible Commentary: Revised, p. 399.

8 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 71.

9 Peter Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, 2013, vs. 1:7-8. https://www.studylight.org/commentaries/eng/pet/ezra-1.html.

10 Wiersbe, The Wiersbe Bible Commentary, OT, p. 735.

11 John Trapp, Commentary on Ezra, John Trapp Complete Commentary, 1865-1868, v. 1:9. https://www.studylight.org/commentaries/eng/jtc/ezra-1.html.

12 Wiersbe, The Wiersbe Bible Commentary, OT, p. 736.

13 Charles F. Pfeiffer & Everett F. Harrison, The Wycliffe Bible Commentary (Chicago: Moody Press, 1979), p. 425.

CHAPTER 2

1 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 73.

2 Max Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary (Nashville: Broadman & Holman Publishers, 2005), p. 18.

Pett adds: “For they appear only to have taken responsibility for the returnees, and not for all the people who lived in Judah, the large proportion of whom were tainted by idol worship. There must have been a good number of such people living there prior to the return.” (Pett, v. 2:2).

“…it was only those of the Gola i.e. the ‘exiles’ who properly constituted ‘Israel’” (McConville, p. 15).

3 Kidner, Ezra & Nehemiah, p. 37.

4 Ibid., p. 36.

5 J. G. McConville, Ezra, Nehemiah, and Esther (Philadelphia: The Westminster Press, 1985), p. 16.

6 J. D. Douglas & Merrill C. Tenney, The International Dictionary of the Bible (Grand Rapids: Zondervan Publishing House, 1987), pp. 157-158.

7 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 76.

8 James Burton Coffman, Commentary on Ezra, Coffman Commentaries on the Bible (Abilene, TX: Abilene Christian University Press, 1983-1999), v. 2:2. https://www.studylight.org/commentaries/eng/bcc/ezra-2.html.

9 Guzik, Enduring Word Commentary, Ezra, vs. 2:3-35.

10 Peter Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, 2013, vs. 2:21-35. https://www.studylight.org/commentaries/eng/pet/ezra-1.html.

11 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 22.

12 Guthrie, ed., The New Bible Commentary: Revised, p. 399.

13 Kidner, Ezra & Nehemiah, p. 39.

14 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 20.

15 Ibid., p. 21.

16 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 425.

17 Kidner, Ezra & Nehemiah, p. 42.

18 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 22.

19 Adam Clarke, Commentary on Ezra, The Adam Clarke Commentary, 1832, v. 2:63. https://www.studylight.org/commentaries/eng/acc/ezra-1.html.

20 Guthrie, ed., The New Bible Commentary: Revised, p. 399.

21 Quoted in Guzik, Enduring Word Commentary, Ezra, vs. 2:59-63.

22 Josephus, Antiquities, Bk. 11, Ch. 1, V. 3.

23 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 425.

Utley adds: “‘200 singing men and women’ This refers to secular musical entertainment (cf. 2 Sam. 19:35; Eccl. 2:8; Ezek. 26:13).” (Utley, v. 2:23).

24 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 77.

25 Kidner, Ezra & Nehemiah, p. 43.

Breneman expounds: “Perhaps groups of exiles returned at various times during the reigns of Cyrus and Cambyses.” (Breneman, p. 74).

26 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 2:46.

27 Wiersbe, The Wiersbe Bible Commentary, OT, p. 737.

28 Jim Gerrish, Does God Play Favorites? God’s Unique Relationship With Israel (Minneapolis: Cornerstone Publishing, 2000, 2003), p. 123.

29 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 24.

30 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 2:69.

31 Kidner, Ezra & Nehemiah, p. 36.

32 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 74.

CHAPTER 3

1 Bob Utley, Free Bible Commentary, Ezra (Bible Lessons Int., 2014), v. 3:1. http://www.freebiblecommentary.org/old_testament_studies/VOL08OT/VOL08AOT_03.html

2 McConville, Ezra, Nehemiah, and Esther, p. 20.

3 Kidner, Ezra & Nehemiah, p. 46.

Clarke adds: “Jeshua the son of Jozadak — He was grandson of Seraiah the high priest, who was put to death by Nebuchadnezzar, 2 Kings 25:18; 2 Kings 25:21. This Jeshua or Joshua was the first high priest after the captivity.” (Clarke, v. 3:2).

4 Wiersbe, The Wiersbe Bible Commentary, OT, p. 737.

5 Quoted in Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 37.

6 Ibid.

7 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 91.

8 Hugh Hewitt, The Embarrassed Believer (Nashville: Word Publishing, 1998), p. 92.

9 Utley, Free Bible Commentary, Ezra, v. 3:18.

10 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 3:8.

11 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 3:9.

12 Ibid.

13 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 35.

14 Guzik, Enduring Word Commentary, Ezra, v. 3:7.

15 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 426.

16 Utley, Free Bible Commentary, Ezra, v. 3:11.

17 Wiersbe, The Wiersbe Bible Commentary, OT, p. 737.

Guzik adds: “The older men knew that this temple would never match up to the glory of the first. After all, King Solomon spent the modern equivalent of five to eight billion dollars on building the first temple.” (Guzik, vs. 3:12-13).

CHAPTER 4

1 Kidner, Ezra & Nehemiah, p. 48.

2 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 4:1.

3 Utley, Free Bible Commentary, Ezra, v. 4:2.

4 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 4:1.

Utley Adds: “The Jews of the Exile had ceased to sacrifice because of the Mosaic restrictions (Deuteronomy) about sacrifice away from the central sanctuary. The very fact that these people continued to sacrifice showed they were not in conformity to the Pentateuchal guidelines…” (Utley, v. 4:2).

5 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 4:1.

6 McConville, Ezra, Nehemiah, and Esther, p. 27.

7 J. Vernon McGee, History of Israel, Ezra Nehemiah, Esther (Nashville: Thomas Nelson Publishers, 1991), p. 27.

8 Quoted in Geert Wilders, Marked For Death: Islam’s War Against the West and Me, p. 216.

9 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 4:3.

10 Wiersbe, The Wiersbe Bible Commentary, OT, p. 739.

11 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 98.

12 Guzik, Enduring Word Commentary, Ezra, vs. 4:4-5.

13 Robert Jamieson, Robert, A. R. Fausset, & David Brown, Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible. 1871-78, v. 4:4. https://www.studylight.org/commentaries/eng/jfb/ezra-1.html.

14 Wiersbe, The Wiersbe Bible Commentary, OT, p. 739.

15 McConville, Ezra, Nehemiah, and Esther, p. 25.

16 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 427.

17 Utley, Free Bible Commentary, Ezra, v. 4:7.

18 Kidner, Ezra & Nehemiah, p. 52.

19 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 4:8.

20 Guthrie, ed., The New Bible Commentary: Revised, p. 400.

21 Utley, Free Bible Commentary, Ezra, v. 4:8.

22 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 102.

23 John Dummelow, Commentary on Ezra, John Dummelow’s Commentary on the Bible, 1909, v. 4:9. https://www.studylight.org/commentaries/eng/dcb/ezra-1.html.

24 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, vs. 4:9-10.

25 Utley, Free Bible Commentary, Ezra, v. 4:12.

26 Guthrie, ed., The New Bible Commentary: Revised, p. 401.

27 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 46.

28 McConville, Ezra, Nehemiah, and Esther, p. 28.

29 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, v. 4:13.

30 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 103.

31 McConville, Ezra, Nehemiah, and Esther, p. 28.

32 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 4:15.

33 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 47.

Kidner expounds: “It made a policy review possible and with it, by the grace of God, the mission of Nehemiah…for it had authorized only the halting of the work, not the demolition and burning which actually took place (Ne. 1:3). (Kidner, pp.52-53).

Pett expands: “…the order was specifically described as only temporary, with a possibility of it being rescinded by a decree from the king.” (Pett, p. 21).

34 Ibid.

35 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 4:23.

36 Ibid., p. 24.

37 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 428.

CHAPTER 5

1 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 106.

2 Wiersbe, The Wiersbe Bible Commentary, OT, p. 740.

3 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 107.

“Zerubbabel was the son of Shealtiel, who was the oldest son of King Jehoiachin. King Jehoiachin was still considered the legitimate king of Judah even after he was carried captive to Babylon…Haggai and Zechariah show that Zerubbabel was an important leader as “governor of Judah” (Hag. 1:1). So it seems strange that Zerubbabel disappears from the narrative in Ezra.

4 McConville, Ezra, Nehemiah, and Esther, p. 34.

5 Ibid.

6 Dummelow, Commentary on Ezra, John Dummelow’s Commentary on the Bible, v. 5:3.

Kider adds: “There is a mention of Tattenai’s name (probably) and office (certainly) in a Babylonian record dated 502 BC which speaks of ‘Ta-at[-tan-ni] governor of Ebernari’ (i.e., of Beyond the River).” (Kidner, p. 54).

7 Wiersbe, The Wiersbe Bible Commentary, OT, p. 740.

8 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 61.

9 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 5:3.

10 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 57.

11 Guzik, Enduring Word Commentary, Ezra, v. 5:6.

12 Utley, Free Bible Commentary, Ezra, v. 5:7.

13 Guthrie, ed., The New Bible Commentary: Revised, p. 401.

14 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 5:10.

15 Ibid., v. 5:11.

16 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 58.

17 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 111.

“Usually Cyrus is called the king of Persia. However, several cuneiform inscriptions support the use of “king of Babylon.”…It was, of course, during his first year not as king of Persia but as king of Babylon that he issued the decree.”

18 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 5:15.

19 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 58.

20 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 5:17.

CHAPTER 6

1 Guthrie, ed., The New Bible Commentary: Revised, p. 401.

2 Utley, Free Bible Commentary, Ezra, v. 6:1.

3 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 114.

Utley clarifies: “Xenophon, in his Cyropaedia, 8.6.22, says that Cyrus lived in the city of Babylon (capital of Babylon) in the winter, in the city of Susa (also called Sushan, capital of Elam) in the spring, and the city of Ecbatana (capital of Media) in the summer. We learn from other historical evidence that Cyrus II stayed in Ecbatana during his first year of reign and this is where the documents concerning the Jews and other peoples’ repatriations were found. This is archaeological confirmation of the historicity of these historical records…The word ‘fortress’… can mean (1) a castle; (2) a temple (cf. 1 Chr. 29:1,19; Neh. 2:8); or (3) a fort (Akkadian). (Utley, v. 6:2).

4 Guthrie, ed., The New Bible Commentary: Revised, p. 401.

Pett adds: “…It was a different decree from the one mentioned in Ezra 1:2-4. That was for public consumption. This one was to be filed away as a record, and recorded the details of what Cyrus required with respect to the building of the Temple.” (Pett, v. 6:3).

Barnes expounds: “Perhaps the dimensions here are those which Cyrus required the Jews not to exceed.” (Barnes, v, 6:3).

5 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 6:1.

6 McGee, History of Israel, Ezra Nehemiah, Esther, p. 36.

7 Guzik, Enduring Word Commentary, Ezra, vs. 6:3-5.

8 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, vs. 6:3-4.

9 Ibid.

10 Utley, Free Bible Commentary, Ezra, v. 6:3.

11 Kidner, Ezra & Nehemiah, p. 56.

12 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 115.

13 Quoted in Kidner, Ezra & Nehemiah, p. 57.

14 Utley, Free Bible Commentary, Ezra, v. 6:6.

15 Guzik, Enduring Word Commentary, Ezra, vs. 6:6-12.

16 Utley, Free Bible Commentary, Ezra, v. 6:9.

17 Ibid.

18 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 6:11.

Barnes comments: “Being set up, let him be hanged thereon – Rather, ‘let him be lifted up and crucified upon it.’ Crucifixion was the most common form of capital punishment among the Persians.” (Barnes, v. 6:11).

19 Kidner, Ezra & Nehemiah, pp. 57-58.

20 Utley, Free Bible Commentary, Ezra, v. 6:11.

21 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, vs. 6:11-12.

22 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 6:11.

23 Guthrie, ed., The New Bible Commentary: Revised, p. 402.

24 Utley, Free Bible Commentary, Ezra, v. 6:15.

25 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 119.

26 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 71.

27 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 120.

28 Wiersbe, The Wiersbe Bible Commentary, OT, p. 741.

29 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 71.

30 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 429.

31 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 121.

32 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 429.

33 Kidner, Ezra & Nehemiah, p. 61.

CHAPTER 7

1 Guthrie, ed., The New Bible Commentary: Revised, p. 402.

2 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 126.

3 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 80.

Pett clarifies: “Apart from the omission of a few names, which was common practice in ancient genealogies, it coincides with that in 1 Chronicles 6:1-15.” (Pett, vs. 7:1-5).

4 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 7:6.

5 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, pp. 127-128.

Guthrie adds: “In the preexilic period a scribe was no more than a secretary (cf., e.g. 2 Sa. 8:17; 1 Ch. 27:32), but after the Exile, when prophecy declined and the authority of the law became paramount, the office of scribe increased in importance.” (Guthrie, p. 402).

6 Quoted in Wiersbe, The Wiersbe Bible Commentary, OT, p. 743.

7 Utley, Free Bible Commentary, Ezra, v. 7:7.

8 Yohanan Aharoni, Michael Avi-Yonah, Anson F. Rainey, and Ze’ev Safrai, The Macmillan Bible Atlas, Completely Revised Third Edition (New York: Macmillan Publishing Company, 1993), p. 128.

9 Francis A. Schaeffer, Death In The City (Downers Grove, IL: InterVarsity Press, 1969), p. 91.

10 CBN 700 Club, July 7, 2015, Paul Strand interview with George Barna and historian David Barton in their book U-Turn: Restoring America to the Strength of Its Roots.

The pastor and evangelist Ray Stedman adds: “Everywhere I go, I am saddened and depressed by the biblical ignorance of church members. There is a terrible biblical illiteracy across the face of this apparently Christianized nation. People have only the most superficial knowledge of the Scriptures… One man said, ‘I thought Dan and Beersheba were husband and wife, like Sodom and Gomorrah.’” (Ray Stedman, Commentary on 2 Timothy 3:1-9. http://www.raystedman.org/new-testament/timothy).

11 Albert Hilbert, Smith Wigglesworth, The Secret of His Power (Tulsa OK: Harrison House, 1982), pp. 30-31.

12 Kidner, Ezra & Nehemiah, p. 62.

13 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 131.

14 McConville, Ezra, Nehemiah, and Esther, p. 50.

15 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 80.

16 Utley, Free Bible Commentary, Ezra, vs. 7:12-26.

17 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 7:12.

18 Wiersbe, The Wiersbe Bible Commentary, OT, p. 743.

19 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 7:14.

20 Utley, Free Bible Commentary, Ezra, v. 7:14.

21 McConville, Ezra, Nehemiah, and Esther, p. 49.

22 Kidner, Ezra & Nehemiah, p. 63.

23 Wiersbe, The Wiersbe Bible Commentary, OT, p. 755.

24 Bible Hub, https://biblehub.com/weights-and-measures/

25 Ronald F. Youngblood, G. Ed., Nelson’s New Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers, 1995), p. 1309.

26 Bible Study Tools, https://www.biblestudytools.com/dictionary/bath/

27 Guthrie, ed., The New Bible Commentary: Revised, p. 402.

28 Kidner, Ezra & Nehemiah, p. 63.

29 Utley, Free Bible Commentary, Ezra, v. 7:25.

30 Wiersbe, The Wiersbe Bible Commentary, OT, p. 744.

CHAPTER 8

1 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 92.

2 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, v. 8:1.

3 Guzik, Enduring Word Commentary, Ezra, vs. 8:1-14.

4 Utley, Free Bible Commentary, Ezra, vs. 8:1-14.

5 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 138.

6 Ibid.

7 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 93.

8 McConville, Ezra, Nehemiah, and Esther, p. 53.

9 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 92.

10 McConville, Ezra, Nehemiah, and Esther, p. 54.

11 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 8:15.

12 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 43.

13 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, v. 8:16.

14 Guthrie, ed., The New Bible Commentary: Revised, p. 403.

15 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 8:18.

16 Guzik, Enduring Word Commentary, Ezra, vs. 8:21-23.

Pett adds: “Fasting had always been a way of expressing humility and recognition of unworthiness at difficult and dangerous times, and no more so than at this period (compare Judges 20:26; 1 Samuel 7:6; Isaiah 58:3; Joel 1:8; Joel 1:14; Joel 2:12-17; Nehemiah 9:1; Esther 4:3; Esther 4:16). This is the first mention that we have of ‘little ones’ but it is a reminder that that all those who returned who were married would have with them families and little ones…it was going to be a great temptation to large bands of brigands, who tended to watch the trade routes.” (Pett, v. 8:21).

17 McGee, History of Israel, Ezra Nehemiah, Esther, p. 46.

Pfeiffer & Harrison expound: “But the fact that Nehemiah did have an escort (Neh. 2:9) only proves that our lives and circumstances before God are never identical.” (Pfeiffer & Harrison, p. 430).

18 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p.142.

19 McConville, Ezra, Nehemiah, and Esther, p. 52.

20 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 143.

21 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 95.

22 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, v. 8:27.

23 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 430.

24 Jamieson, et. at. Commentary on Ezra, Commentary Critical and Explanatory on the Whole Bible, v. 8:31.

25 Wiersbe, The Wiersbe Bible Commentary, OT, p. 745.

26 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 146.

27 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 8:35.

CHAPTER 9

1 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p. 147.

“The Old Testament did not completely forbid intermarriage with foreigners. Indeed several important ‘men of faith’ had non-Israelite wives (Gen. 16:3; 41:45; Exo. 2:21; Num. 12:1-2; 2 Sam. 3:3).” (Breneman, p. 149).

2 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, vs. 9:1-15.

3 McConville, Ezra, Nehemiah, and Esther, pp. 60-61.

4 Nancy R. Pearcey, Love Thy Body, Answering Hard Questions about Life and Sexuality (Grand Rapids: Baker Books, 2018), p. 11.

5 Paul Johnson, A History of the Jews (NY: Harper & Roe, 1987), p.159.

6 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 105.

7 Charles Colson with Ellen Santilli Vaughn, The Body: being a light in the darkness (Dallas: Word Publishing, 1992), p. 304.

8 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 104.

9 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 431.

10 Utley, Free Bible Commentary, Ezra, v. 9:5.

11 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 9:7.

12 Quoted in Guzik, Enduring Word Commentary, Ezra, vs. 9:7-9.

13 Barnes, Commentary on Ezra, Barnes’ Notes on the Whole Bible, v. 9:8.

14 McConville, Ezra, Nehemiah, and Esther, p. 64.

15 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, vs. 9:1-15.

16 Utley, Free Bible Commentary, Ezra, v. 9:11.

17 Wiersbe, The Wiersbe Bible Commentary, OT, p. 748.

CHAPTER 10

1 Jerusalem Post “Hanukkah Section,” p. 6, Dec 6, 1996.

2 McConville, Ezra, Nehemiah, and Esther, p. 71.

3 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 10:1.

4 Wiersbe, The Wiersbe Bible Commentary, OT, p. 748.

Guthrie adds: “It prompted the people to take a certain initiative themselves which would guarantee greater success than a reformation forced upon them.” (Guthrie, p. 403).

5 Guthrie, ed., The New Bible Commentary: Revised, p. 403.

6 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 10:2.

7 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 117.

8 Utley, Free Bible Commentary, Ezra, v. 10:5.

9 Guzik, Enduring Word Commentary, Ezra, v. 10:5.

10 Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 431.

11 Francis Brown, S. R. Driver, Charles A. Briggs, A Hebrew And English Lexicon of the Old Testament (Oxford: The Clarendon Press, 1957), p. 355.

12 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p.159.

13 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 118.

Coffman expands: “All the people sat in the broad place before the house of God (Ezra 10:9). This was a stone-walled enclosure, about 500 feet long and 150 feet wide, which might have afforded sitting room for 20,000 men. …” (Coffman, v. 10:7).

14 Guzik, Enduring Word Commentary, Ezra, vs. 10:9-11.

15 Anders, g. ed. Ezra, Nehemiah, Esther, Holman Old Testament Commentary, p. 119.

16 Utley, Free Bible Commentary, Ezra, v. 10:11.

17 Ibid., vs. 10:13-14.

18 Pett, Commentary on Ezra, Peter Pett’s Commentary on the Bible, v. 10:15.

19 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p.161.

21 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 10:15.

22 Kidner, Ezra & Nehemiah, p. 72.

Anders comments: “The first case was brought before the group approximately ten days after the national assembly. It took about three months for them to complete their work, ending on the first day of the first month.” (Anders, p. 120).

23 Clarke, Commentary on Ezra, The Adam Clarke Commentary, v. 10:12.

24 Coffman, Commentary on Ezra, Coffman Commentaries on the Bible, v. 10:16.

25 Breneman, Ezra, Nehemiah, Esther, The New American Commentary, p.162.

Kidner adds: “…here it is their spiritual leaders, headed by descendants of the honored high priest Jeshua-ben Jozadak…It may even be significant that the priests, who made up 10 per cent of the company in chapter 2, supply 15 percent of the cases here.” (Kidner, p. 25ff.).

26 C. W. Slemming, Thus Shalt Thou Serve (Fort Washington, PA: Christian Literature Crusade, 1966), p. 42.

27 Wiersbe, The Wiersbe Bible Commentary, OT, pp.749-750.

28 Guzik, Enduring Word Commentary, Ezra, vs. 10-18-44.

TIMELINE OF THE RESTORATION (POST EXILIC PERIOD)

605 Nebuchadnezzar II becomes King of Babylon (reign 605-562)

597 Babylon’s first siege of Jerusalem, Zedekiah is installed as king

588 Final siege of Jerusalem begins

586 The fall of Jerusalem and exiles removed to Babylon

582 Daniel interprets Nebuchadnezzar’s dream

559 Cyrus the Great becomes king (reign c. 559 – c. 529)

539 Daniel interprets handwriting on the wall

539 Babylon captured by Medes and Persians

538 King Cyrus decrees that the Jewish exiles could return

537 Almost 50,000 exiles return

535 Temple work begins and foundation is laid

534 Cambyses II (reign 530-522) stops work on the temple

(His father had put him in charge of Babylonian affairs earlier)

522 Darius I becomes king (reign 522-486)

520 Tattenai’s letter to Darius clearing way for Temple work

520 Haggai and Zechariah prophesy; work begins on the Temple

516 Completion and dedication of the Temple

490 Persians defeated by the Greeks at the great Battle of Marathon

485 King Xerxes (Ahasuerus) comes to power (reign 486-465)

483 Queen Vashti deposed

480 Persians lose the great Battle of Salamis to the Greeks

478 Esther becomes queen of Persia

474 Haman’s plot

473 Mordecai informs on Haman’s plot

473 Esther’s banquet and Haman hanged

472 Purim instituted

465 Artaxerxes I (reign 465-425)

458 Ezra journeys to Jerusalem with some additional families

445 Daniel’s seventy weeks begin

444 Artaxerxes I sends Nehemiah to Jerusalem

444 The wall around Jerusalem is completed

433 Nehemiah returns to Persia

430 Possible time for Malachi’s ministry

424 Darius II (reign 424-404)

404 Artaxerxes II (reign 404-358)

396 Malachi’s ministry according to Sir Robert Anderson

335 Darius III rules Persia (335-331 BC)

333 Alexander the Great conquers the Persian Empire