Ezra
1. THE FIRST MISSION: THE RETURN OF THE JEWS TO JUDAH (EZR 1:1–6:22)
From the first chapter of Ezra, several themes stand out that are emphasized throughout Ezra-Nehemiah: (1) the people of God—the restoration community is the continuation of God’s people from Abraham until the present; (2) the “house of God,” with its focus on worship and a holy community; and (3) written documents and their function to guide the faith and life of the community.
In the news of the great cities of that day, the return of Jewish exiles to Jerusalem would not have received much attention. But as we look at God’s plan throughout the Bible, this event has great importance, for through this small, apparently weak community, God will continue to fulfill his plan to give to the entire world his revelation in Scripture and his salvation in Christ Jesus.
The rebuilding of the temple in Ezr 1–6 is also important in God’s plan of redemption. Although Solomon’s temple was larger and more beautiful, it existed for a little less than four hundred years. This second temple will be the scene of the presence of the coming Messiah and will exist for some 585 years, until AD 70.
A. Cyrus’s proclamation (1:1–4). Ezra 1:1–4 provides a general introduction to Ezra-Nehemiah and is packed with theological premises. It takes for granted the providence of God, the emphasis on written law and prophecy, and the importance of written proclamations (cf. Ex 36:6; 2 Ch 30:5).
1:1. The first verse begins with a specific time in history: “In the first year of King Cyrus of Persia” (539 BC). While the book is historical narrative, it does not pretend to give a complete history of the period. Rather, the author selects the material that can best present his message.
Immediately the author indicates the basic premise of his message: “to fulfill the word of the LORD.” God is in charge of history; he has proclaimed his will through his prophets. The word “spoken through Jeremiah” no doubt is a reference to Jr 25:11 (cf. Jr 29:10; 2 Ch 36:21).
“The LORD roused the spirit of King Cyrus” likely is alluding to the same expression used in Jr 51:11 and Is 41:2 (cf. Is 44:28; 45:1, 13). The author attributes the great events about to be described to both the supernatural source (“the LORD”) and the human instrument (“King Cyrus”). At the end of the first mission (Ezr 6:14), as well as in each subsequent stage of work, the author again repeats this emphasis on the divine and human instruments. In matters both divine and human, the focus is on the written documents: the decrees of the kings and the law of God.
1:2–4. The proclamation is the famous Edict of Cyrus (see also 6:3–5). It seems to give the impression that Cyrus believed in Yahweh, the God of Israel. However, inscriptions from that time indicate that Cyrus made similar proclamations to other ethnic captives, honoring their gods and returning the people and their idols to their homelands. The Persian kings supported the temples and religious activities of their subject peoples as a means to keep peace throughout the empire.
The proclamation suggests certain theological themes: “the God of the heavens” (1:2), the emphasis on his people, and the stated purpose (1:3). These elements give the impression that a Jew could have written the proclamation, although Cyrus may have consulted with the Jews prior to his pronouncement.
The decree does not command the Jews to return to Jerusalem, but certainly it encourages them to do so. In 1:4 it is not altogether clear whether “every survivor” refers only to fellow Jews or also to other neighbors. Its focus may be on the Jews, but in light of 1:6, it is likely that others also participated in this generosity. [Exile]
B. Preparations for the return (1:5–11). 1:5–6. This section begins with a summary statement. Again we notice the emphasis on God’s providence (“everyone whose spirit God had roused”) and on the purpose of the mission (“to go up and rebuild the LORD’s house,” 1:5). In any project, the people need a goal. For the Jews returning from exile, their immediate objective is to build the house of God in Jerusalem. But not all the people are willing to return to Jerusalem. Many Jews have adapted to their context in Babylon and opt to stay there. In God’s work he takes the initiative; he moves in people’s hearts. But the people also have to obey God’s leading.
In 1:6 it appears that those who give also include non-Jewish neighbors. This must have encouraged the people as they prepared for their long trip to Jerusalem.
1:7–8. We see here the king’s generosity and his sincere interest in the well-being of his subject peoples. When Nebuchadnezzar conquered Judah, he took the treasures and articles from the Jerusalem temple, to show that his gods were victors over the god of the people he had defeated (1:7). Now Cyrus allows the Jews to take many of the vessels that Nebuchadnezzar carried off to Babylon and return them to the temple of Yahweh, which they have been commissioned to build.
The gifts from the neighbors in Ezr 1:6 is reminiscent of the Egyptians giving generous gifts to the Israelites before they left Egypt (Ex 12:35–36). Additional exodus motifs occur throughout Ezra-Nehemiah.
Sheshbazzar, who was the fourth son of king Jehoiachin, is mentioned only in 1:8, 11, and in chapter 5. Ezra 5:14 says Cyrus has appointed him as governor, and in 5:16 Tattenai’s letter to King Darius says Sheshbazzar laid the foundation of the temple. But we see no more of him; rather, in Hg 1:1, Zerubbabel is called the governor of Judah (cf. Zch 4:6; Ezr 2:2; Neh 7:7). It may be that Sheshbazzar was named governor by Cyrus but that Zerubbabel was his assistant and soon was put in charge.
1:9–11. We see the author’s concern for detail in the list of articles that are returned. They represent considerable value and significance (see also 5:13–15). The inventory does not pretend to list all the vessels, since it includes only 2,490 of the 5,400 articles mentioned in 1:11. The inventory further attests God’s power to preserve and sustain—both people and temple artifacts are restored to the land of covenant promise.
C. The list of returnees (2:1–70). Since Israel, God’s covenant people, descended from Jacob, their family records were always important to them. Here their genealogy is especially important to show they are the continuation of the preexilic Jewish community, as well as to emphasize their separation from the Samaritans and other surrounding peoples. In many cases their identity was also important for land rights.
Including lists of priests and temple personnel, and culminating in freewill offerings to rebuild the house of God, chapter 2 prepares us for the great work of building the temple in order that the covenant community can renew their worship of God as prescribed in the law of Moses.
2:1. The reference to “province” probably means the province of Judah, which was far away from the administrative center of the Persian Empire. The people’s records also indicate where their family inheritance is located; thus, they endeavor to return to the same place.
2:2. The list begins with the names of eleven leaders. Virtually the same list in Neh 7 includes twelve names (perhaps a conscious effort to create analogy with the twelve tribes of Israel).
According to the curse on Jehoiachin (Jr 22:28–30), no one of his line could ever sit on the throne of David. Zerubbabel leads the first group of returnees (Ezr 2:2) but is not king. In fact no descendant of Solomon reigns in Judah during the period of the Second Commonwealth (538 BC–AD 70).
Zerubbabel is mentioned instead of Sheshbazzar. Sheshbazzar disappears very quickly (see 1:8), and Zerubbabel, grandson of King Jehoiachin (the son of Jehoiachin’s oldest son, Shealtiel; see Mt 1:12), continues as leader of the group.
The Nehemiah mentioned here is apparently not the Nehemiah who will rebuild portions of the Jerusalem wall. However, we do not know when this list was compiled. It is quite possible that the final author copied the same list used in Neh 7.
Although the leaders are mentioned, the real emphasis is on all the people of Israel. Even though Ezra and Nehemiah will stand out as important leaders during this period, Ezra-Nehemiah tends to put the emphasis on the “people” rather than on outstanding leaders, shown by the fact that the author mentions the heads of families. The use of “Israelite” here emphasizes that this restoration community is heir to the biblical covenants, rather than referring to the former northern kingdom, Israel.
2:3–20. The names of many people are listed in 2:3–61, first the lay families, then the different groups of families with religious duties. Within the lay families, some are listed according to family names (2:3–20), while others are listed according to the place of their family inheritance (2:21–35). Although some of these names occur elsewhere, as do eleven in Ezr 8, they are not necessarily the same persons.
“Pahath-moab” (2:6) means “governor of Moab”; this ancestor might have governed part of the Moab area sometime during the monarchy. Instead of “Gibbar” (2:20), Nehemiah’s list has “Gibeon” (Neh 7:25), so the list of place names may start with verse 20.
2:21–35. The names of towns apparently indicate places where the families lived before the exile. Only Bethlehem and Netophah (2:21–22) are south of Jerusalem; the others lie north of Jerusalem. Lod, Hadid, and Ono (2:33) are near Joppa on the coast.
2:36–58. The lists of temple ministers are given next. Although Ezra-Nehemiah emphasizes the worship, spiritual life, and holiness of the people, it is significant that the “lay” people are listed before the priests and their helpers. Before the exile there were twenty-four family groups of priests; here only four are mentioned, but the totals indicate more than four thousand persons (2:36–39). Thus the priests compose about 10 percent of those returning from exile.
In comparison, the number of Levites who return is very small (2:40–42). Later, when Ezra endeavors to bring more Levites back from Babylon, only thirty-eight will respond. The lack of interest could be due to the fact that Levites did not inherit land, since the Lord was their inheritance (Jos 13:33; 14:3–4; 18:7; 21:1–41). It is interesting to note that in Nm 18:21, 26, the tithe laws indicate that there were many more Levites than priests at that time.
The temple servants are named in 2:43–54. The list includes many foreign names. In Ezr 8:20, some of those who return to Jerusalem are temple servants—“who had been appointed by David and the leaders for the work of the Levites.” We know that David’s bodyguard was composed of foreign men. In Nm 31:47 Moses gives some of the Midianite captives to the Levites. So this group may have been at least partly composed of individuals from non-Israelite descent.
The “descendants of Solomon’s servants” (2:55–58) must have been a similar group. Solomon’s servants may have been temple workers recruited from the local non-Israelite population. The total (2:58) includes both groups of servants. From the 45 clans mentioned, there are only 392 persons.
2:59–63. Although Jewish families normally kept family registers (see Neh 7:5; 1 Ch 7:5), apparently some of the returnees have lost their records. Also, it is possible that some are proselytes, converts to Judaism. The Babylonian towns from which they have come are mentioned (2:59).
Some of those lacking genealogical records are priests (2:62–63). They are disqualified from the priesthood unless they can verify their lineage, since only descendants of Aaron can “offer incense before the LORD” (Nm 16:40). In the course of time it seems that some are able to find their credentials, since the descendants of Hakkoz (2:61) apparently are accepted as priests some eighty years later (if “the priest Meremoth son of Uriah” in 8:33 is the same “Meremoth son of Uriah, the son of Hakkoz” in Neh 3:4, 21).
A Persian word is used for “governor” (2:63; also in Neh 7:65, 70; 8:9; 10:1); here it probably refers to Sheshbazzar. The “Urim and Thummim” were small pebbles or precious stones that the high priest used as lots to determine God’s specific will in certain cases (Nm 27:21; 1 Sm 14:37–42).
2:64–69. The total listed, 42,360, is the same in Neh 7. The itemized details listed add up to less; some persons and items were omitted in the catalogs. The large number of male and female servants (a ratio of approximately one to six; 2:64–65) indicates that some returnees were wealthy. There are also quite a few horses, which were used by the wealthy. However, there are many more donkeys, which were used by the poor.
Just as is true today, the spiritual temperature of a community can be seen in their freewill offerings (2:68–69). The phrase “some of the family heads” would indicate that some others have a different attitude. As will be seen later, some of the returnees are more interested in their own fortunes than in God’s work in the community. However, the offering is relatively large, which indicates that there is a certain measure of wealth in the community. Some eighteen years later, when Haggai is preaching, there is apparently more poverty (Hg 1:7–11).
2:70. The chapter ends on a positive note: the people and some of the temple personnel settle “in their towns.” Some of the priests and temple servants live in Jerusalem itself.
D. The work begun (3:1–6). There are several emphases in these verses: (1) the unity and continuity of the community; (2) beginning by putting God first (worship); and (3) following the written law of Moses. The people are united in their desire to worship God, trust him, and obey him. They are eager to build the temple, but they put worshiping God first. These Jews knew that only in God’s power could they survive in their precarious situation.
3:1. The author plunges quickly into the project at hand and specifies the time: “the seventh month,” Tishri (our September–October; thus the autumn of 537 BC), which traditionally was important for its religious ceremonies. On the first of the month the New Year and Festival of Trumpets were celebrated (Lv 23:23–25), and the Day of Atonement was the tenth day (Lv 16). From the fifteenth day until the twenty-first was the celebration of the Festival of Shelters (mentioned in 3:4).
3:2–6. Although there is a noticeable emphasis on all the people, Jeshua (Joshua; cf. Hg 1) and Zerubbabel are mentioned as leaders (3:2). Ezra-Nehemiah does not mention it, but Hg 1 indicates that Jeshua is the high priest at this time, apparently the most important leader of the community. The returnees have their priorities correct; the people do not wait until the temple is rebuilt to build the altar and offer sacrifices to God. The people know they have enemies (3:3)—they know they need God’s protection.
The author repeats the emphasis on doing everything as written in the law of Moses. First, they build the altar according to the instructions given by Moses (3:2; cf. Ex 27:1–8; 31:2–5; 38:1–7). They are careful to celebrate the Festival of Shelters just as was written in the law (3:4; cf. Lv 23:33–43). They also immediately begin to offer the regular burnt offerings (Ex 29:38–43), as well as the New Moon sacrifices and all the other regular sacrifices and “freewill offerings” (3:5–6).
E. Rebuilding the temple (3:7–13). The temple project is well planned. The people have funds, both from the freewill offerings (2:68–69) and from the Persian treasury. The “authorization” by Cyrus (3:7) includes permission and expenses for securing and transporting the lumber from the mountains of Lebanon. [The Persian Kings]
Again the continuity of this community with the preexilic community is emphasized, here by conscious parallels with the construction of Solomon’s temple. Just as Solomon did, the Jews send to Lebanon for lumber (3:7; cf. 2 Ch 2:16); both constructions begin in the second month (3:8; cf. 2 Ch 3:2); both are overseen by Levites (3:9; cf. 1 Ch 23:4); and both temples are celebrated with songs, instruments, and thanksgiving (3:10–11; cf. 2 Ch 5:11–13). In this celebration the restoration community also acts “as King David of Israel had instructed” (3:10).
Even though they have only built the altar and laid the foundation for the temple, the people rejoice and praise God. They give God the glory and look forward to what he will do in the future. Certainly this shows their faith in God, that he will continue to protect them and guide them. However, there are some who are not so happy (cf. Hg 2:3). Apparently older people remember the splendor of Solomon’s temple in comparison with the simplicity of this temple (3:12).
In Ezr 3:12, some of the older people weep because they remember the splendor of Solomon’s temple. Haggai prophesies about the rebuilt temple, “The final glory of this house will be greater than the first” (Hg 2:9). This is ultimately fulfilled when Jesus comes to this second temple (cf. Lk 2:27, 32).
This small, seemingly insignificant community is dedicated both in their enthusiasm to get on with God’s work and in their decision to make worship and obedience to God’s written word the foundation of their work and life.
F. Opposition to the work (4:1–23). 4:1–3. Following the preparation and beginning of the work in the first mission, the work faces opposition, which begins as soon as the neighboring peoples hear that the Jews are “building a temple for the LORD” (4:1). The author calls these peoples “enemies.” At first glance it appears that they want to help (4:2). They even claim that they worship the same God. But the rest of Ezra-Nehemiah shows their deep hatred of the Jews. Part of the enmity must have been the enemies’ envy of the Jews; also they feared that a rebuilt Jerusalem would take away from their own authority in the region. The returned exiles reject their help (4:3). The Jewish leaders recognize that these neighbors are enemies and realize the stakes involved.
4:4–5. Ezra 4:4–5 is a résumé of the opposition during the reigns of the Persian kings Cyrus (550–530 BC), Cambyses II (530–522 BC), and Darius I (522–486 BC). As we continue to see, there are enemies on every side of this small community. The opposition continues to the second year of Darius (520 BC). It is designed to discourage the Jews and prevent them from rebuilding the temple or the city of Jerusalem.
“The people who were already in the land” is literally “the people of the land” (4:4; see the CSB footnote). In earlier times, the phrase “people of the land” referred to the landowning families of the ruling class. Later it refers to the poor people of the land (cf. Hg 2:4). In Ezra (especially in plural form) it refers to the surrounding peoples (cf. 3:3; 4:1). [Who Was Living in the Land When the Jews Returned from Exile?]
The “officials” they hire or bribe (4:5) probably are Persian officials who have power to obstruct the work. The last phrase in verse 5 looks ahead to verse 24, after the parenthetic paragraphs of 4:6–23.
4:6. Ezra 4:6–23 is a parenthetic statement that tells how opposition to the Jews continued in the time of kings Ahasuerus (Xerxes I; 486–465 BC) and Artaxerxes I (464–424 BC). Thus, this parenthesis must include a period of nearly eighty years, from the events of Ezr 5 (520 BC) until the early part of Artaxerxes’s reign, before Nehemiah is sent to Jerusalem (445 BC). Why does the author skip ahead chronologically? He apparently thought it important to emphasize the continuing opposition, possibly to justify the decision to reject the neighbors’ help and to emphasize the significance of the achievements recorded in chapters 5 and 6.
The opposition described here is against the building of the wall. But apart from 4:6, details of the activity during the reign of Ahasuerus are not given. Some building activity on the walls may have begun at that time, which could explain the reference to the wall “broken down” and the gates “burned” in Neh 1:3. The next part of Ezra, which describes Ezra’s mission to Jerusalem (Ezr 7–10), takes place in the reign of Artaxerxes I. So Ezra would have been familiar with these events.
4:7–16. The letter to Artaxerxes is written and signed by important officials in Samaria and elsewhere in this western satrapy, “the region west of the Euphrates River” (4:10). Judah was one small area of this large satrapy. Since the officials of different areas in this satrapy (4:9) have allied themselves against the Jews, we cannot blame Artaxerxes for taking the letter seriously. In addition, the king was very concerned about Persian control in this part of the empire at this time, for an Egyptian revolt, supported by the Greeks, began in 460 BC. [Ashurbanipal]
As 4:7 notes, the letter is written in Aramaic. Even after the letter ends, the text continues in Aramaic (rather than Hebrew) through 6:18. The author of Ezra-Nehemiah apparently had copies of the letters and other documents in Aramaic, which is probably why Ezr 4:8–6:18 is written in that language. The Jews learned to speak Aramaic during the Babylonian exile; thus Aramaic was the language of the returned exiles and continued to be the language of the Jews through the time of Christ.
The letter to Artaxerxes is quoted in 4:12–16. In Neh 2 this same king authorizes Nehemiah to repair the walls of Jerusalem, so this must be earlier in his reign. The letter is quite derogatory of the Jews and exaggerates their faults, for this small community does not pose any great threat to the empire. But given the precarious situation of this part of the Persian Empire, the king would be sensitive to the possibility of any more rebellions.
The three different words for royal revenue in 4:13 (“tribute, duty, or land tax”) emphasize the importance of taxes in the Persian Empire. When Alexander the Great conquered Persia, he found huge storehouses of many tons of gold and silver.
The expression “in your fathers’ record books” (4:15) refers to the records kept by former kings, including the Babylonian kings, since the Persian kings considered themselves the Babylonians’ successors. All these kings kept records of their governments and of transactions with their vassals.
4:17–22. King Artaxerxes’s reply to the letter follows. Again, translation is mentioned (4:18). Apparently the king needed the Aramaic translated into his Persian language. The letter confirms that many times in the past Jerusalem has rebelled against the ruling kings (4:19). This must refer to the Babylonian kings and perhaps the Assyrian kings. The “powerful kings” (4:20) no doubt refers to David, Solomon, and some others who ruled areas beyond Judah.
The clause “so that this city will not be rebuilt until a further decree has been pronounced by me” (4:21) is significant, for it gives the king a possibility to change the policy in the future. Thus, in Neh 2, he is free to specifically commission Nehemiah to rebuild the city. Certainly this shows God’s providence and the confidence that the king has in Nehemiah.
4:23. The effects of the opposition are then seen. The neighboring officials do not lose any time in forcing the Jews to comply, to stop their building activities (4:23). If this refers to a time some years before Nehemiah’s coming to Jerusalem, it may again help to explain the broken walls and burned gates of Neh 1:3.
Summary. Ezra-Nehemiah reminds us that as God’s people we are engaged in a struggle, a conflict with the forces of evil. Likewise, any work of God will confront opposition. But Ezra-Nehemiah also reminds us that God knows how to give the victory; he is faithful and will fulfill his purpose in our lives and in the work he gives us to do.
G. Resolution: The temple building continued and finished (4:24–6:22). Ezra 5 and 6 provide an account of how God works everything together to fulfill his purposes. When the people respond to the prophets Haggai and Zechariah and renew their work on the temple construction, God also works in the Persian authorities. They question the activity but give the Jews a fair chance to state their case before the Persian king (5:3–17). God’s providence is evident here, for the authorities find that Cyrus has decreed that the Jews should rebuild their temple (6:1–5). Now Darius reconfirms the decree, including the stipulation that the government is to provide funds and supplies for the work and that anyone who changes this edict should be put to death (6:6–12). The whole episode provides encouragement for readers today to rely on God to open doors that seem closed and to work in the hearts of both leaders and all the people, to fulfill his purposes.
The theme of opposition and conflict is seen throughout the Bible, from Gn 3 to Rv 20, as throughout history there have been constant attempts to destroy God’s people, the Jews and later also the Christians. The NT makes it clear that anyone who follows Christ will confront opposition: “In fact, all who want to live a godly life in Christ Jesus will be persecuted” (2 Tm 3:12).
4:24. Ezra 4:24 appears to refer to 4:23, but in reality it refers back to 4:5, since 4:23 clearly refers to the time of Artaxerxes and is still part of the parenthesis. So 4:24 brings the account back to where it left off in 4:5, in the reign of Darius. The second year of King Darius was 520 BC, the same year that Haggai was preaching in Jerusalem (Hg 1:1; see Ezr 5:1).
Sixteen years have passed since the neighboring “enemies” were able to halt the work. The people have good excuses for not trying to build the temple; after all, their neighbors stopped them when they tried to build. But according to Haggai (Hg 1:9–10), they have become more interested in building their own houses and are guilty of putting their own comfort before their responsibility to God. God expects the people to put forth more initiative for his work.
5:1–2. God sends two prophets, Haggai and Zechariah, to inspire the Jews to get back to work on the temple (5:1). Haggai delivers his messages between August and December 520 BC (Hg 1:1), and the temple construction is renewed in September. Zechariah gives his messages beginning in October 520 (Zch 1:1). This marks an important year in Jerusalem: it is the first time since the days of Jeremiah that a prophet of God has preached in Jerusalem.
Zerubbabel and Jeshua (Joshua) are mentioned as leaders here (5:2), and many times in Haggai and Zechariah. However, Zerubbabel is not mentioned again in Ezra-Nehemiah, not even in the celebration at the completion of the temple. Some have suggested that he may have died or been removed from office before that event.
5:3–5. Tattenai is called “governor of the region west of the Euphrates River” (5:3). Apparently this region and the area of Babylon were two parts of one very large satrapy, and Tattenai was ruler of the part west of the Euphrates. So he and the others mentioned were Persian officials in charge of keeping order in this part of the empire. Their request is legitimate. The author here calls attention to God’s providence (5:5). This explains why the officials allow the Jews to continue until they have an official reply from the king.
5:6–10. The positive attitude on the part of the Persian officials is further seen in the details they include in their letter to the king (5:6–17), including the diligence and success of the people in their construction efforts (5:8) and the reply of the Jews.
5:11–16. The Jews’ answer to the Persian officials is very honest and transparent, even acknowledging that Jerusalem was destroyed as punishment from God (5:12). The theological maturity seen here is noteworthy. The Jews are not afraid to testify of their faith in God. They understand that God works in history, that their captivity was due not to God’s failure but to his discipline of them. The prophets have told them this would happen; now they believe them.
The Persian Empire in the Time of Ezra and Nehemiah
Cyrus is called king “of Babylon” in 5:13; even though he was the king of Persia, he issued his decree as king of Babylon.
Sheshbazzar is named again in 5:14 (see 1:8). Here he is credited with laying the foundation of the temple. In 3:10 it appears that Zerubbabel is in charge of the work. We cannot be sure of all the details, since the work was started in 536 BC and the present episode takes place in 520. Perhaps Zerubbabel was working under Sheshbazzar’s authority, or there may have been a need to redo some of the work begun earlier.
5:17. Not only is it surprising that the Persian officials include all these details in their letter, but their suggestion to the king, to search the archives for the decree of Cyrus, is quite reasonable.
6:1–2. King Darius does as Tattenai’s letter suggests: he orders a search to see if Cyrus really has issued such a decree (6:1). We would expect the decree to be found in the archives at Babylon or in Susa, the Persian capital. However, the document is found in Ecbatana, the summer capital of the Persian kings (6:2). It is written on a scroll rather than on a tablet. Official documents were now being written in Aramaic and on parchment.
6:3–5. Darius’s reply first quotes a copy of the decree archived in the treasury. The variation in some details between Cyrus’s decree in Ezr 1 and this document means this copy was likely a résumé used for the records of the treasury.
Cyrus and Darius both were concerned that their subject peoples could correctly celebrate their religious rites. Cyrus put emphasis on the people’s traditions, so his decree mentions building the temple on the original site (6:3). But the “ninety feet” height (60 cubits) might be a mistake in the original decree or in this letter, for Solomon’s temple was ninety feet long but only forty-five feet high. In 1 Kg 6:36, “three rows of dressed stone and a row of trimmed cedar beams” are mentioned (see 6:4), but in regard to the inner courtyard.
Where did the Persians acquire all these specific details? It is possible that Cyrus received them from a Jewish scribe. This concern for detail and accuracy is also seen in the correspondence between this report (6:5) and the information the Jews have given to Tattenai (5:15).
6:6–12. The answer from King Darius is very direct and very detailed. The phrase “stay away from that place” (6:6) translates a legal term that indicates the accusations against the Jews have been rejected. Comparable documents from the Persian treasury to other subject peoples include similar details. However, the specific mention of the “wheat, salt, wine, and oil” to be used in the Jewish sacrifices (6:9) may suggest that a Jewish scribe helped with the details.
These details for the sacrifices (6:9–10) are all specified in Lv 1–7. The people offered to God ingredients that make up part of everyday life. But in the biblical perspective, God does not need these ingredients; the sacrifices express faith in God’s redemption and the people’s thankfulness, love, and dependence on God. But how would these sacrifices represent praise and worship from the hearts of the people if the Persian king has paid for them? There is no indication later that the Jews depend on the Persians to supply these sacrifices.
The language of 6:11–12 reflects both Persian laws and Jewish theology. It was common to include very strong punishment for those who broke Persian laws (cf. Dn 2:5; 3:29); the statement “May the God who caused his name to dwell there” may be another indication that a Jew helped prepare the decree.
6:13–15. After Darius’s reply, Tattenai and the other officials immediately obey the king’s decree (6:13). This indicates the degree of order in the Persian Empire at the time.
It is amazing how quickly the small community of Jews finishes the temple once they trust God and decide to do it with all their heart (6:14–15). It is less than four and a half years; they began in September of Darius’s second year (520 BC) and finish in March of his sixth year (516 BC). Again, notice the emphasis on God’s providence. God uses the preaching of the prophets Haggai and Zechariah, the command of God, the decrees of the Persian king, and the people to complete the work.
We might wonder why King Artaxerxes is included here (6:14) if he comes on the scene only many years later. Note that the text here does not specify the “temple”; it says only that “they finished the building according to the command.” Again, the author looks ahead and includes the building project under Artaxerxes.
6:16–18. The dedication of the temple is then described. There is a conscious comparison with Solomon’s dedication of the first temple in 1 Kg 8. The temple is called the “house of God,” and there is a large number of offerings (6:16–17). The “one hundred bulls, two hundred rams, and four hundred lambs” here are much less than what is offered in 1 Kings, but this is a small group of people in comparison. These are fellowship offerings, in which only small portions were burned in sacrifice; the meat is eaten by the people in a joyous feast together before the Lord.
There is a conscious emphasis on the continuity of the people of God, not only in the parallels to the dedication of the first temple but also in other details. The sin offering consists of twelve male goats, “one for each Israelite tribe” (6:17), even though most of the returned exiles are from the tribes of Judah and Benjamin. This continuity is also seen in the installation of the priests and Levites in their divisions and groups (6:18).
6:19–21. Beginning in 6:19 the portion in Aramaic (4:8–6:18) ends and the text is again written in Hebrew. Only a few weeks after the dedication of the temple the Jews have another important celebration: Passover. It is calculated, according to our calendar, that the temple was completed on March 12, 515 BC, and the Passover would have begun on April 21.
It was very important for the priests and Levites to be ceremonially clean to lead in the celebration of the Passover (6:20). As prescribed in Ex 29 and Nm 8, this involved a rather complicated process of washing, sacrifice, and anointing. In fact, in Hezekiah’s time the people had to delay the Passover a month because they lacked sufficient ceremonially pure priests (2 Ch 30).
The returned exiles celebrate “together with all who had separated themselves from the uncleanness of the Gentiles of the land” (6:21). Although the Babylonians carried most of the people away captive, some were left in Judah. No doubt many came to accept the customs of their Gentile neighbors. The zeal and dedication of the returned exiles draw them back to Judah and to the faith of their fathers. The Jewish leaders are willing to accept these Jews if they definitely decide to follow the law of Moses, which means (1) they must separate themselves from the unclean practices of their Gentile neighbors, and (2) they must seek the Lord.
6:22. This first section of Ezra-Nehemiah concludes on a note of victory and thanksgiving for what God has done. The people worship God with joy during this whole week of the Festival of Unleavened Bread. This was a separate feast from Passover, but the two were always celebrated together. What the Jews have just experienced is a special motive for joy. They are aware that all this has come about because God changed the king’s attitude. God works out all the details.
But why is Darius called “the Assyrian king”? Certainly the author of Ezra-Nehemiah gives very accurate details throughout the work. He must have a special purpose in calling Darius the king of Assyria. A glimpse at the history of that time indicates that, at least in the minds of many, there was continuity in the empires of Assyria, Babylon, and Persia, the times of Gentile domination. Clearly there was a tremendous change of attitude between the earlier Assyrian kings on the one hand and Cyrus and Darius on the other. So the Jews have reason to rejoice and praise God.
2. THE SECOND MISSION: THE RETURN UNDER EZRA (7:1–10:44)
A. Introduction and preparation (7:1–28). Chapter 7 begins the second stage of the rebuilding of the community in Ezra-Nehemiah. Fifty-seven years have passed since the accounts of chapters 5 and 6. The author does not pretend to give a complete history of the period; rather, he chooses the events that were significant for the continuation of the Jewish community. Here he introduces Ezra.
7:1–5. Ezra has all the necessary credentials for the mission assigned to him. The Jews have always emphasized their genealogy, but it was especially important for the priests and Levites, such as Ezra. The genealogy in 7:1–5 is similar to that of 1 Ch 6:3–14; however, it omits some names between Meraioth (7:3) and Ezra. Seraiah (7:1) was high priest in the time of King Zedekiah and was killed by the Babylonians (2 Kg 25:18–21). That was some 130 years before this time. “Seraiah’s son” can also mean “descendant of Seraiah.” Zadok (7:2) was made high priest instead of Abiathar, the descendant of Eli (1 Kg 2:35).
7:6–10. The author continues to give Ezra’s credentials. He is a scribe and a teacher. God’s hand is on Ezra, and he has the king’s favor (7:6). Also, other Jews accompany him to Jerusalem, and there is special mention of the “Levites, singers, gatekeepers, and temple servants” (7:7). Notice that these distinctions in the temple personnel have continued from before the exile.
This introduction of Ezra concludes with his arrival in Jerusalem (7:8–9). The date mentioned is, by our calendar, August 4, 458 BC, although we see later their departure from Babylon is delayed twelve days (8:31). There may be an intended parallel with the dates of the exodus (Ex 12:2; Nm 33:3), since the return of the exiles is seen as a second exodus (cf. Is 11:11–16). The trip would have been some eight hundred or nine hundred miles. It took just over three and a half months, an average of about ten miles a day. The author recognizes God’s providential protection on the dangerous trip, for the people travel without military escort (Ezr 8:22)—while carrying a considerable amount of silver and gold (7:15–16; 8:24–30), on roads often infested with robbers (8:31).
The author calls attention to Ezra’s lifelong devotion to studying, obeying, and teaching “the law of the LORD” (7:10), which likely includes the whole Pentateuch, the five books of Moses. Up until the time of the exile the priests were the guardians and teachers of the law. After the exile the scribes became more important. Ezra is both a priest and a scribe; according to Jewish tradition he had a lot to do with the transition. This scribal tradition was especially important for the preservation of the Scriptures.
7:11–26. Ezra has received official recognition from the Persian king Artaxerxes, as spelled out in the letter he sends with Ezra. Some wonder whether it could be from the Persian king, since it has many Jewish details. Again, the king would have had a Jewish adviser, maybe Ezra himself. The letter also includes many details with a distinctive Persian flavor, such as “king of kings” (7:12) and “seven counselors” (7:14). This letter, similar to other official documents recorded in Ezra, is in Aramaic. The Jews are free to go with Ezra or stay in Mesopotamia (7:13); many choose to stay, mainly in the Babylon area.
The letter presents five stipulations: (1) it authorizes Ezra to go to Jerusalem and to appoint magistrates and judges to administer justice (7:14, 25); (2) it provides funds to purchase sacrifices and temple vessels (7:15–19); (3) it requires the treasurers of the region west of the Euphrates to give supplies to Ezra (7:21–23); (4) it prohibits charging taxes to temple personnel (7:24); and (5) it authorizes Ezra to teach and require obedience to “the law of your God and the law of the king” (7:25–26).
The king entrusts to Ezra a surprising amount of silver and gold (7:15–16). This could have made the trip more dangerous because of robbers on the way (see 8:31). It certainly indicates that the king trusts Ezra. The articles to “deliver to the God of Jerusalem” (7:19) are those mentioned in 8:25, donated by the king and his officials.
Why does the king command the provinces to give so much support to the Jews (7:21–22)? The Persian kings wanted the favor of all the gods (7:23). In addition, it was important to Artaxerxes that there be peace in this area of his empire, for in 460 BC there was a revolt in Egypt, and in this same year, 458, he sent a Persian army to Egypt.
7:27–28. Ezra does not boast of what he has accomplished; rather, his heart immediately turns to praising God for his work in the heart of the king. Again, there is an emphasis on God’s providence. “To glorify the house of the LORD” (literally, “to beautify”) could explain why Artaxerxes was included in 6:14. The fact that Ezra understands that God’s hand is on him gives him courage to invite others to join him in the mission to Jerusalem.
B. The return to Jerusalem (8:1–36). 8:1–14. Ezra 8 recounts the trip to Jerusalem but first mentions the family heads of those who accompany Ezra (8:1). This is not the same list as in Ezr 2, though the two lists have many names in common. Instead of starting with the lay families, then listing the priests, Levites, and temple personnel, as in chapter 2, here the list begins with the priestly families (8:2a), followed by a descendant of David (8:2b–3a), and then concludes with twelve lay families (8:3b–14). Throughout the chapter we see an emphasis on the number twelve, certainly to represent all Israel. In the Ezra material Israel is mentioned twenty-four times, but Judah only four. In this list only the men are listed; in Ezr 2, the women are included in the numbers. Here the men counted in the twelve families number fifteen hundred. Therefore, with women and children there may have been as many as five thousand in the caravan to Jerusalem. All the family names in 8:3–14 are also in Ezr 2. That would indicate that those who return to Jerusalem now have relatives in Jerusalem from the first emigration.
8:15–20. The preparation for the journey is described in detail. If there were some five thousand people, we can see the wisdom of taking a few days to organize them (8:15a). Ezra discovers that no Levites have offered to return to Jerusalem (8:15b). Since his mission is centered on worship in the temple, the need for sufficient temple personnel is urgent. Ezra knows where to search for Levites: he sends helpers to “Casiphia”—the Hebrew says “Casiphia, the place” (8:17). The expression “the place” in the OT sometimes designates a place of worship (Dt 12:5; Jr 7:3, 6–7). It has been suggested there may have been a school for training temple personnel in Casiphia.
The numbers are surprising: only 18 Levites, but 220 temple servants, who were helpers for the Levites (8:18–20). Ezra sees this provision also as evidence of God’s hand on the mission.
8:21–23. Paramount in any preparation for ministry is the spiritual preparation, through prayer and fasting. Ezra and the people realize they are undertaking a very dangerous mission. The almost four-month journey is in itself a risky adventure. Life in the little community in Judah is still precarious. But they know God’s hand is on them; they know they have to depend completely on him. So they begin with fasting and prayer (8:21, 23).
Ezra chose not to ask for an armed escort for the journey back to the promised land, instead trusting the hand of the Lord for protection (Ezr 8:22). This stone wall relief of Persian soldiers is from the Persian palace at Susa.
© Baker Publishing Group and Dr. James C. Martin. Courtesy of the British Museum, London, England.
This journey normally was dangerous, for there were bandits on the way. With the great amount of silver and gold they will be carrying, it will be doubly dangerous. In addition, after telling the king that God takes care of his people, Ezra cannot conscientiously ask for a military escort (8:22). Ezra’s example of faith and his teaching bring forth a similar response of faith in the people.
8:24–30. Ezra also understands the need for administrative preparation. As a good leader, he delegates responsibility to capable helpers (8:24). The value of the money and temple vessels they carry is staggering (8:26–27). It includes 25 tons of silver, 7,500 pounds of gold, and many silver and gold vessels for the temple.
Ezra points out that all these riches as well as these men in charge of them are “holy to the LORD” (8:28). The basic meaning of “holy” is “set apart” for God. The men in charge are the priests and the heads of families. Consecration and holy lives are requirements for the material as well as the spiritual aspects of God’s work.
Responsible stewardship requires careful records as well as consecrated administrators. The money and articles have been carefully weighed and registered. The men in charge of the valuables are responsible to take care of the treasures on the trip, then weigh them out again before the priests, Levites, and family heads in the temple in Jerusalem (8:29–30). That this was done is recorded in 8:33–34.
8:31–36. The description of the trip to Jerusalem is very brief. The trip officially was to begin on the first day of the first month (7:9), but they are delayed until the twelfth day due to the need to recruit Levites and temple servants (8:15–20). The nearly four-month trip must have been quite an adventure. But the only detail given is that God keeps them safe from “the grasp of the enemy and from ambush,” for which they give God the glory (8:31). According to 7:9 they arrive on the first day of the fifth month (August 4).
The treasures are presented to Meremoth in the temple (8:33). He is the son of Uriah the priest. In Neh 3:4 Uriah is listed as the son of Hakkoz, but in Ezr 2:61 the sons of Hakkoz could not be installed as priests because their genealogical records were lacking. If this is the same family, possibly by this time they have been accepted in the priesthood.
The author again emphasizes the careful record that has been kept of the money and articles (8:34). Since the Persian government kept careful records, we can assume that Ezra sent a record back to the king. [Satrap]
The last paragraph (8:35–36) notes that these returned exiles give priority to worshiping the Lord. Again the author mentions “twelve bulls for all Israel”; this community represents the whole people of Israel. The documents with the “king’s edicts” are delivered to the Persian authorities. These include the authority for Ezra to administer Jewish law to his fellow Jews.
C. Opposition from within: The crisis of intermarriage (9:1–15). In this second movement of the book (Ezr 7–10), the crisis or conflict is the problem of mixed marriages with pagan neighbors. It is an outright disobedience of God’s commands and threatens the future of the covenant community. This episode takes place four months after the events of chapter 8 (see 10:9). Ezra has been teaching God’s written word. He does not try to do everything himself; his policy is to prepare leaders through teaching the law of God. Throughout chapter 9 there are many allusions to and echoes of passages in the Law and the Prophets to show that the basic commands are applicable to new situations. Ezra’s teaching is bearing fruit; the leaders become conscious of the critical situation in regard to mixed marriages.
9:1–5. Ezra’s dismay and humility are seen in the opening verses. In 9:1 there is a conscious allusion to passages in the Pentateuch that name these various inhabitants of Canaan (cf. Dt 20:17). Although most of these people groups—all except the Ammonites, Moabites, and Egyptians—no longer existed in Ezra’s time, the inclusion of the entire list emphasizes Moses’s strong prohibition against intermarrying with the neighboring pagan peoples. “Holy seed” (9:2) also alludes to the Pentateuch and points out the contrast between what God’s people should be and what they are in reality. They are unfaithful to their covenant with God. Intermarriage with these peoples involves compromising the covenant relationship with God, the acceptance of “detestable practices” (9:1), and opening the community to the influence of a pagan worldview.
When Ezra realizes what is happening, he is horrified; he becomes very emotionally involved. His actions in 9:3 depict very deep consternation. The “tunic” refers to the undergarment and the “robe” to a long outer garment. Tearing one’s garments was a sign of extreme grief.
In the OT, the Israelites are told not to intermarry with other nations, to avoid being led astray into ungodly practices (Ezr 9:1–2). In the NT, Paul similarly commands believers not to “become partners” with unbelievers (2 Co 6:14). Any commitment that competes with our commitment to God can lead us into unfaithfulness.
The trembling in 9:4 denotes readiness to obey God’s words. In the postexilic period the term “tremble” was used to describe those who strictly observed the law. Those who “tremble” at God’s Word will also “tremble” at sin.
Ezra’s action shows the depth of his spiritual life; his first reaction is to fall on his knees and pray (9:5). Both Ezra and Nehemiah constantly turn to God in prayer and worship. They know that God’s work depends on the prayers of his people. Some of the Jewish leaders have led the people into this practice of intermarriage; now, Ezra and his disciples lead the people in prayer, repentance, confession, and renewed obedience to God.
9:6–15. Ezra’s prayer of confession gives further insight into his spiritual life. He begins his prayer with confession of sin (9:6–7). He starts out on a personal note and with a humble attitude toward God. Then he immediately changes to “we” and “our.” In other words, he does not take a proud, selfish attitude—“Look what they have done!” Rather, he identifies with the people. True, each person is individually responsible for his or her obedience to God. But each one is also a part of the community, the people of God. What affects one or a few members of the community in reality affects all. Some are guilty, but others have condoned or permitted the behavior of the guilty. So Ezra includes himself in this confession.
Due to the preaching of the prophets, especially Jeremiah and Ezekiel, the Jews now understand that their demise and captivity was a direct consequence of their nation’s disobedience and apostasy. This destruction and humiliation at the hand of “the surrounding kings” (9:7) must refer to their suffering under three empires: Assyria, Babylon, and Persia.
Ezra recognizes God’s goodness even in the midst of subjection to foreign rule (9:8–9). He recognizes that it is due to God’s mercy that the Jews can return to their land, build the temple, and count on God’s protection. The “remnant” (9:8) refers to those who have returned from the Babylonian exile (cf. 9:14–15; Neh 1:2–3).
Ezra’s recognition of disobedience is again highlighted in 9:10–12. He repeats God’s commands that they have disobeyed, from several OT books (Lv 18:25–28; Dt 4:5; 9:4; 1 Kg 14:24; and Ezk 37:25), so Ezra must have been familiar with these Scriptures.
The final lines of the prayer (9:13–15) represent Ezra’s plea for mercy, although not in the form of a direct petition to God. Rather, he recognizes before God how evil the people have been, how unreasonable their rejection of God’s commands. Ezra confesses that God has shown more mercy than the people deserve; what they really deserve is punishment for their present disobedience. Because of this, he throws himself and his people on God’s mercy.
D. Resolution: The covenant to change (10:1–44). 10:1–6. Ezra is not ashamed to let his great emotional distress be seen and heard by the public (10:1). This is an example of how God can use the sincere emotional expression of a righteous person to bring conviction on the whole congregation. Ezra’s leadership is noteworthy; he does not force the people to submit to him. He trusts God to work among the people. Then their representative, Shecaniah, comes to Ezra and urges him to lead the way in changing the situation (10:2).
The law required the people to put away their foreign wives (10:3). This seems like a very harsh remedy, but we must remember the urgency of maintaining the Jewish community. We also should understand that these foreign women would most surely be taken back into their own parents’ extended family. Also, in the light of Malachi (Mal 2:14–16), who preached shortly before this time, it appears that some of the men had divorced their Jewish wives to marry the women from the surrounding pagan peoples.
The priestly leaders and the representatives of the Jewish families take “an oath” (10:5), which is really a renewal of their covenant with God. Again Ezra leaves the plans in the hands of others, while he withdraws alone to continue in fasting and prayer (10:6). He is a good leader, and he realizes that there can be no genuine change without God’s work in the hearts of the people. [Marriage]
10:7–17. The community leaders take very wise and definite action: they call an assembly to involve all the people. The province of Judah was small, so all could travel to Jerusalem within three days (10:8). The penalty for not appearing seems harsh, but it is within the authority the Persian king has given to Ezra. “To forfeit” one’s property here means to have it put under the ban; thus the property of those who fail to attend the assembly will be given to the temple treasury (Lv 7:21).
This takes place some four and a half months after Ezra’s arrival in Jerusalem. It is the rainy season and probably quite cold (10:9), so although the people repent and agree they should correct the situation, they wisely decide to take time to treat each case in order (10:12–14). Only a few oppose the proposed solution (10:15).
Ezra again takes the lead in naming the commission to judge the cases. The judging process takes three months (10:16–17). Each one who is guilty must appear before the commission. They go with the elders and judges of their hometown (10:14), which indicates a concern that justice be done in each case.
10:18–44. Those guilty of intermarriage are named and called. The list names 111 men guilty of taking foreign wives. Seventeen are priests (10:18–22), ten are Levites (10:23–24)—correcting community problems must start with the leaders. The others are from the rest of the community (10:25–44). Some think this is a small number from a community of possibly thirty thousand people and suggest there must have been more who were guilty. But there is no evidence there were more. Ezra and the leaders are diligent in maintaining the identity of the covenant community in a pagan world.
Summary. Like postexilic Israel, we must be aware of the danger of moral and spiritual apathy. Similarly, we face moral and spiritual crises in our time that require strong leadership and definitive community action on the part of God’s people.