1:1 Shortly after Cyrus the Great assumed rule over the former Babylonian Empire in 539 b.c., Cyrus gave an account of his conquest of Babylon on a clay cylinder. The Cyrus Cylinder, inscribed in 538 b.c. in Babylonian cuneiform, claims that he began a campaign of restoration. This included allowing displaced people to return to their homelands and returning statues of deities taken from their homelands in Babylonian victories. Skeptics note that the magnanimity shown by Cyrus toward the Jewish exiles was not due to divine intervention. It was a typical policy toward displaced people under his rule. This is undeniable, but this fact of history does not diminish the significance of the return of the Jews from exile. After all, the return was a fulfillment of prophecy. Isaiah prophesied the rise of Cyrus and his benevolence toward Israel 150 years earlier (see Is 44:28–45:7). Furthermore, the timing was impeccable. Cyrus's decree coincided with Jeremiah's prophecy that the captivity in Babylon would last 70 years (see Jr 25:11).
1:2-4 Some scholars claim that Cyrus's edict is not genuine. They believe that Cyrus would never have spoken in these terms. However, the Cyrus Cylinder (see note on v. 1), as well as inscriptions from the cities of Uruk and Ur contain language by Cyrus that reads very much like parts of this edict. Furthermore, the biblical character of the language is very likely the result of Cyrus's interaction with Jews with whom he conversed as he prepared to authorize the return of the Jews and the rebuilding of the temple. This kind of interaction may have been fairly common. For example, a papyrus from the Jewish community in Elephantine, Egypt, dated around 407 b.c., asks Bagoas, governor of Judah, to authorize the rebuilding of their temple in Elephantine.
2:1 As some people debate the appropriateness of the Jewish presence in Israel, it is important to remember that God promised this land to Abraham and his descendants (Gn 17:1-8). This passage is used by some to lend support to the Jewish claim to the land of Israel. The returnees traced their ancestry to this land. No other identifiable group can claim a more ancient relationship to the Holy Land.
2:2 There is no reason to doubt the accuracy of the list's head count. It is probable that it represents a series of returns, so that all these people did not return as one group. The scope of the captivity was extensive (see2 Kg 24:14-16). After 70 years, this exiled community would have grown even more numerous. The total number that returned would be much higher if women and children had been counted. Recent demographic analyses of the archaeological data have led some to propose that the province of Judah never had this many people within its borders in the fifth century b.c., even if one assumes this list records successive returns covering over a century. However, these studies are based on incomplete data and a number of suppositions about population density. In addition, no consideration has been given to the possible depleting effects of disease, conflict, and discouragement that may have caused many people to move on to more favorable locations, like Elephantine, for example. This list also occurs at Neh 7:4-73. For an explanation of its reoccurrence, see note on Neh 7:4-69.
2:3 This group is not to be confused with the community of faith. While it is likely that many of those listed had a saving faith in God, faith was not the principal criteria for this list. Ancestry was the determining factor. In all times, saving faith is the sole determining factor for salvation (Rm 2:28-29).
2:62 To qualify for service in the priesthood, certain standards had to be met. The ancestry standards established here reveal that ability or desire were not the only criteria for some areas of spiritual service.
2:63 God had specified the use of Urim and Thummim for discerning His will (see Ex 28:30). This practice does not persist in the church since all believers now have the Holy Spirit indwelling them and also have the complete written revelation ofGod's will in the Bible to help them discern God's will.
2:68 Some believers today discourage the use of money for buildings and other expenses that they consider to be unnecessary for the church's mission, claiming that all money should go toward reaching and helping people. The freewill gifts contributed for the rebuilding of the temple, however, are regarded positively (cp.1 Ch 29:1-9).
3:2 Some scholars claim that the Pentateuch came into existence through a gradual process of additions and edits, which started some time around 950 b.c. However, this community attributed its origin to Moses.
3:3 God's people are a "set-apart" people. This distinction between believers and non-believers has led some out of fear or resentment to persecute Christians. Just because believers have deeply held beliefs and practices that are contrary to popular culture is no justification to persecute them.
3:4 The returnees knew that there was a proper way to worship God and that any form of religious expression was not necessarily pleasing to God. This is an important principle for today when so many people advocate that there is more than one way to God. Jesus said that He is the only way to God (Jn 14:6).
3:6 The people began to offer sacrifices to God before they built the temple. Relationship with God does not depend on a building or any other religious structure. The institutions of worship may facilitate worship but they can never substitute for it.
3:10 The descendants of Asaph (see 1 Ch 15:16-17) used a musical instrument in this worship event. The use of musical instruments in worship is not uncommon or unbiblical. They are often called for in the psalms. See the heading for Ps 67 and the calls for musical accompaniment in Ps 98:4-6 and 150:3-5.
3:11 "All the people gave a great shout of praise." Worship is not reserved for the professional clergy. All believers may, and are expected to, engage in worship. Worship comes in many styles, from subdued to exuberant, and when done in the right spirit according to biblical standards, they are all pleasing to God.
4:3 Some people see an arrogant attitude at work in this rejection of help. However, the Jews were applying an important spiritual principle—service to God should be conducted by God's people. They should be very wary of partnerships that involve unbelievers in fulfilling their service to God.
4:9 Some scholars have questioned the authenticity of the letters reproduced in the book of Ezra. Recent scholarship has reversed this negative assessment. See the Introduction for a discussion of the authenticity of the official documents in the book of Ezra.
4:20 Some scholars doubt the Bible's depiction of a once-powerful kingdom of Israel. However, the enemies used Israel's glorious past as a principal argument to convince Artaxerxes to stop the rebuilding project. Artaxerxes's principal motivation for complying with their request was his discovery in Persia's historical archives that this was indeed part of Israel's past.
5:1 The government had the power to prevent continued work on the temple, but this constituted an improper intrusion of government in religion. The prophets Haggai and Zechariah opposed this intrusion and called the people back to the work. This episode provides a good example of the need for a sound policy of separation of church and state. The state should not have the power to dictate to the church. God created both institutions, but He gave them separate responsibilities (cp. Rm 13:1-7).
5:5 Contrary to the opinions of some, God is activelyengaged in helping His people with their work. He is not unknowing or uncaring. He can intervene in whatever way He chooses (Is 59:1).
5:12 People cannot live any way they choose without consequences. The judgment of God is a reality. His judgment may come immediately, or He may choose to delay His judgment, but no one should think that God is indifferent to sin. God's people are held to this standard as well. In fact, it is likely that God expects more from His people who have been given the truth of His will (see Heb 6:4-8; 10:31; 1 Pt 4:17-18).
6:8 While it is preferable not to take government money for ministry activities, this passage reveals that the Bible does not condemn such assistance. However, a ministry must be very careful if it chooses to take government funding to assist its work, for it is always possible that government intrusion will follow government investment.
6:18 Here is another example of this community's belief that Moses wrote the Pentateuch. See note on 3:2 for an explanation.
6:21 Spiritual holiness was expected of those who worshiped God. Today's church could learn from this early community. Church discipline has fallen by the wayside as contemporary congregations attempt to shed their image of exclusivity. However, God expects to be served by a holy people. The church today must demand that church members conduct themselves according to certain spiritual standards that honor the faith community and God (see Rm 12:1-2; 1 Pt 1:13-16).
7:6 The people of Israel had a high view of their Scriptures. While they credited Moses with authorship of the Pentateuch, they credited God as the source of Moses' text. Unfortunately this belief is not common among many scholars today, who consider the Bible to be merely a human text.
7:24 The exemption of religious workers from state taxation is not a new practice. Artaxerxes instructed the government not to impose any monetary demands on those engaged in religious service. The church should be free to engage in its work without government interference or hindrance, except when the church's practices break civil laws.
7:25 Ezra was a religious as well as a civil leader. His service in both of these spheres provides important guidance on the appropriate role of believers in public life. It is completely acceptable for people of faith to serve in government positions. Membership in the spiritual household does not disqualify someone from service in the public sector. Other biblical examples of believers who served in public positions are Joseph, Daniel, and Esther.
7:26 Artaxerxes allowed the requirements of religious law to become state law in Israel. This was appropriate since Israel was both a religious and a political entity. It would be inappropriate to apply the religious laws of the church to the state in the same way today since the church is not a political entity.
9:3 Ezra's reaction to the intermarriages was not driven by racism. His concern was a spiritual one. These "surrounding peoples" (v. 2) adhered to other faiths. Ezra was deeply saddened that the people, especially the leaders, had jeopardized the spiritual purity of the community by allying themselves with people of other faiths. God had instructed His people not to adopt other beliefs (see Dt 11:13-32).
9:11-12 Ezra's recitation of scriptural injunctions is not a verbatim quote of a specific passage. But this should not be construed to mean that he didn't know the precise language of the passages to which he referred. Nor should his loose wording be construed to mean that he didn't believe in the verbal inspiration of Scripture. The text gives no indication that Ezra thought he was quoting a specific passage or that he was trying to. Ezra was expressing what he understood to be the meaning of God's instructions regarding intermarriage. At times, he quoted God's instructions verbatim. At other times he paraphrased them.
10:3 Though some consider this solution to be too harsh, it is important to understand it in light of the situation. Israel was a political entity as well as a spiritual entity. The intermarriages should be understood from a nationalistic perspective. These intermarriages jeopardized all of Israel. If they resulted in a failure of the people to comply with God's standards, the entire nation was at risk of suffering God's judgment once again (9:10-15). Ezra's solution is unacceptable for the church today. Since the church is not a political entity, it is not threatened in the same way if some members intermarry and go astray. While God's judgment may very well fall on some congregations that allow non-Christian influences to lead them astray, this judgment would not affect all other Christians since the church is decentralized. Furthermore, the contemporary church benefits from additional guidance on the issue of divorce. Jesus reiterated God's abhorrence of divorce (Mt 19:4-9), and Paul instructed believers not to divorce unbelieving spouses (1 Co 7:10-17).