Ezra Commentaries

Ezra 1

1:1–3a These verses are almost identical to 2 Chr. 36:22, 23. The pre-Exilic history of 1 and 2 Chronicles gave the post-Exilic returnees direction regarding the Davidic kingship, the Aaronic priesthood, and temple worship. This book continues the story.

1:1 first year. Ca. 538 B.C. Cyrus king of Persia. Ca. 550–530 B.C. The LORD had prophesied through Isaiah, who said of Cyrus, “He is My shepherd,…saying to Jerusalem, ‘You shall be built,’ and to the temple,’Your foundation shall be laid’” (Is. 44:28). The historian Josephus records an account of the day when Daniel read Isaiah’s proph-ecy to Cyrus, and in response he was moved to declare the proclamation of 1:2–4 (538 B.C.). by the mouth of Jeremiah. Jeremiah had prophesied the return of the exiles after a 70-year captivity in Babylon (Jer. 25:11; 29:10–14; cf. Dan. 9:2). This was no isolated event, but rather an outworking of the covenant promises made to Abraham in Gen. 12:1–3. the LORD stirred up. A strong expression of the fact that God sovereignly works in the lives of kings to effect His purposes (Prov. 21:1; Dan. 2:21; 4:17). made a proclamation. This was the most common form of spoken, public communication, usually from the central administration. The king would dispatch a herald, perhaps with a written document, into the city. In order to address the people, he would either go to the city gate, where people often congregated for social discourse, or gather the people together in a square, occasionally by the blowing of a horn. The herald would then make the proclamation to the people. A document called the Cyrus Cylinder, recovered in reasonably good condition by archeologists, commissions people from many lands to return to their cities to rebuild the temples to their gods, apparently as some sort of general policy of Cyrus. Whether or not this document was an extension of the proclamation made to the exiles in this passage must remain a matter of speculation (cf. 6:2–5). put it in writing. Proclamations were oral statements, usually made by a herald, which were often written down for recordkeeping.

1:2–4 It is possible that Daniel played a part in the Jews’ receiving such favorable treatment (cf. Dan. 6:25–28). According to the Jewish historian Josephus, he was Cyrus’ prime minister who shared Isaiah’s prophecies with Cyrus (Is. 44:28; 46:1–4). The existence of such documents, written over a century before Cyrus was born, led him to acknowledge that all his power came from the God of Israel and prompted him to fulfill the prophecy.

1:2 LORD God of heaven. The God of Israel was recognized as the utmost divine authority (cf. 5:12; 6:9, 10; 7:12, 21, 23), who sovereignly dispenses authority to human monarchs. a house. This refers to the second temple, which would be built after the return to the Land by Zerubbabel.

1:5 whose spirits God had moved. The primary underlying message of Ezra and Nehemiah is that the sovereign hand of God is at work in perfect keeping with His plan at His appointed times. The 70 years of captivity were complete, so God stirred up not only the spirit of Cyrus to make the decree, but His own people to go and build up Jerusalem and the temple (cf. 1:1).

1:6 all those who were around them. A basic similarity to the Exodus is seen throughout Ezra and Nehemiah. One can hear faint echoes of the Egyptians supplying treasures in order to provide splendor for the tabernacle (cf. Ex. 11:2; 12:35, 36). Here other nations around Israel are called to contribute. They were assisted by some of their captive countrymen, who had been born in Babylon and chose to remain, and perhaps by some Babylonians and Assyrians who were favorably disposed to Cyrus and/or the Jews.

1:7 the articles of the house of the LORD. Cf. Ezra 6:5. These were the vessels which Nebuchadnezzar removed when he sacked the temple (ca. 605–586 B.C.; 2 Kin. 24:13; 25:14, 15; Dan. 1:2). God had preserved them (2 Chr. 36:7) with the Babylonians (cf. Dan. 5:1–4) for the return as prophesied by Jeremiah (Jer. 27:22).

1:8 Sheshbazzar the prince of Judah. Cf. 1:11; 5:14, 16. Nothing is said about this man biblically except in Ezra. Most likely, he was a political appointee of Cyrus to oversee Judah. He is not to be confused with Zerubbabel, who was the leader recognized by the Jews (cf. 2:2; 3:2, 8; 4:2, 3; 5:2) and by God (cf. Hag. 1–2; Zech. 4). While Zerubbabel did not serve as king, he was in the Davidic line of Messiah (cf. Hag. 2:23; Matt. 1:12).

1:9–11 The 2,499 articles counted in vv. 9, 10 are only representative of the total of 5,400 mentioned in v. 11.

1:11 captives. Those whom Nebuchadnezzar had taken into Babylonian captivity from Jerusalem, whose return probably occurred early in the reign of Cyrus (ca. 538/537 B.C.). Babylon to Jerusalem. A journey taking 3–5 months (cf. Ezra 7:8, 9).

Ezra 2

2:1–70 This list is given almost identically in Neh. 7:6–73 (see notes there).

2:1 the province. This refers to Judah, reduced from an illustrious, independent, and powerful kingdom to an obscure, servile province of the Persian Empire. The returning Jews were still considered subjects of Cyrus living in a Persian province.

2:2 Zerubbabel. This man was the rightful leader of Judah in that he was of the lineage of David through Jehoiachin (cf. 1 Chr. 3:17). He did not serve as king (cf. the curse on Jehoiachin’s line, Jer. 22:24–30), but was still in the messianic line because the curse was bypassed (cf. Matt. 1:12; Luke 3:27). The curse of the messianic line for Christ was bypassed in Luke’s genealogy by tracing the lineage through David’s son Nathan. His name means “offspring of Babylon,” indicating his place of birth. He, rather than Cyrus’ political appointee Sheshbazzar (cf. 1:11), led Judah according to God’s will. Jeshua. The High-Priest of the first return whose name means “Jehovah saves.” He is called Joshua in Hag. 1:1 and Zech. 3:1. His father Jozadak (Ezra 3:2) had been exiled (cf. 1 Chr. 6:15). He came from the lineage of Levi, Aaron, Eleazar, and Phinehas; thus he was legitimately in the line of the High-Priest (cf. Num. 25:10–13). Nehemiah…Mordecai. These are not the same men in Nehemiah or Esther.

2:3–20 Various Jewish families are listed.

2:21–35 These were people from various Judean cities.

2:36–42 Priests and Levites. See Neh. 12:1–9 for additional details.

2:43–54 Nethinim. These were temple servants, descendants of the Gibeonites who performed servile duties at the temple.

2:55–58 Here are descendants of Solomon’s servants.

2:59–62 Those whose genealogical information could not be verified.

2:63 Urim and Thummim. See note on Ex. 28:30. These objects, kept in the breastplate of the High-Priest, were used to determine God’s will.

2:64, 65 This gross amount is 12,000 more than the particular numbers given in the catalogue, when added together. Reckoning up the smaller numbers, we will find they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 494 persons omitted by Nehemiah, and Nehemiah mentions 1,765 not noticed by Ezra. If, therefore, Ezra’s surplus is added to the sum in Nehemiah, and Nehemiah’s surplus to the number in Ezra, they will both become 31,583. Subtracting this from 42,360, there is a deficiency of 10,777. These are omitted, because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000 with 8,000 beasts of burden.

2:69 drachmas…minas. “Drachma” probably refers to a Persian coin, the daric, named after Darius I. This would have amounted to approximately 1,100 lbs. of gold. A mina weighed about 1.2 lbs., so this would represent 3 tons of silver (cf. 1 Chr. 29:7).

2:70 Nethinim. See note on vv. 43–54.

Ezra 3

3:1–13 The worship and regular calendar resumed. The altar was probably rebuilt in 537 B.C.

3:1 After their arrival, they were occupied with their own dwellings in and around Jerusalem. After that work was done, they turned to building the altar of burnt offering in time for the feasts, resolved to celebrate as if the temple had been completed. The month (ca. Sept.–Oct. 537 B.C.) of the Feasts of Trumpets, Atonement, and Tabernacles (cf. v. 4) was the seventh month. Such an assembly had not convened for 70 years. They obeyed according to Lev. 23:24–44. Over 90 years later, Nehemiah and Ezra would lead a similar celebration (cf. Neh. 8:13–18).

3:2 Jeshua…and Zerubbabel. The recognized spiritual and civil leaders, respectively. See notes on 2:2. as it is written in the Law of Moses. The burnt offerings were in accord with Lev. 1:3–17.

3:3 the people of those countries. The settlers who had come to occupy the Land during the 70 years of Israel’s absence were deportees brought in from other countries by the Assyrians and the Babylonians. These inhabitants saw the Jews as a threat and quickly wanted to undermine their allegiance to God (cf. 4:1, 2). set the altar. This was all that was needed to reestablish temple worship (cf. v. 6). They reset it on its old foundation (“bases”), so it occupied its sacred site. burnt offerings. These were the most common offerings for sin (cf. v. 2).

3:4 number required by ordinance. According to Num. 29:12–38.

3:7 masons…carpenters…cedar logs. The process of rebuilding the temple sounds similar to the original construction under Solomon (1 Kin. 5, 6; 1 Chr. 22; 2 Chr. 2). Sidon and Tyre…Joppa. The materials were shipped from the Phoenician ports of Sidon and Tyre S to Joppa, the main seaport, about 35 mi. from Jerusalem. permission which they had from Cyrus. Cf. 1:2–4.

3:8 second month…second year. Ca. Apr./May 536 B.C. This officially ended the 70 year captivity that began in 605 B.C.

3:11 they sang responsively. Their song of praise is similar to Ps. 136:1.

3:12 the first temple. The temple built by Solomon (cf. 1 Kin. 5–7). wept with a loud voice. The first temple had been destroyed 50 years earlier. The old men, who would have been about 60 years or older, knew that this second temple did not begin to match the splendor of Solomon’s temple nor did the presence of God reside within it (cf. Hag. 2:1–4; Zech. 4:9, 10). The nation was small and weak, the temple smaller and less beautiful by far. There were no riches as in David and Solomon’s days. The ark was gone. But most disappointing was the absence of God’s Shekinah glory. Thus the weeping. shouted…for joy. For those who did not have a point of comparison, this was a great moment. Possibly Ps. 126 was written and sung for this occasion.

Ezra 4

4:1 the adversaries. Cf. 5:3–17. These were Israel’s enemies in the region, who resisted their reestablishment.

4:2 we have sacrificed to Him. This false claim represented the syncretistic worship of the Samaritans, whose ancestry came from intermarriage with foreign immigrants in Samaria after 722 B.C. (cf. v. 10). In the British Museum is a large cylinder and inscribed on it are the annals of Esarhaddon, an Assyrian king (ca. 681–669 B.C.), who deported a large population of Israelites from Palestine. A consequent settlement of Babylonian colonists took their place and intermarried with remaining Jewish women and their descendants. The result was the mongrel race called Samaritans. They had developed a superstitious form of worshiping God (cf. 2 Kin. 17:26–34).

4:3 we alone. Idolatry had been the chief cause for Judah’s deportation to Babylon, and they wanted to avoid it altogether. While they still had their spiritual problems (Ezra 9, 10), they rejected any form of mixed religion, particularly this offer of cooperation which had sabotage as its goal (cf. vv. 4, 5). King Cyrus…commanded us. Cf. Ezra 1:2–4 (ca. 538 B.C.). This note gave authority to their refusal.

4:5 frustrate. This caused a 16-year delay (ca. 536–520 B.C.). As a result, the people took more interest in their personal affairs than spiritual matters (cf. Hag. 1:2–6). Darius. Darius ruled Persia ca. 521–486 B.C.

4:6–23 This section represents later opposition which Ezra chose to put here as a parenthetical continuation of the theme “opposition to resettling and rebuilding Judah” (see Introduction: Interpretative Challenges). He first referred to the opposition from Israel’s enemies under King Ahasuerus (a regal title) or Xerxes (ca. 486–464 B.C.), who ruled at the time of Esther (4:6). Ezra 4:7–23 then recounts opposition in Nehemiah’s day under Artaxerxes I (ca. 464–423 B.C.) expressed in a detailed letter of accusation against the Jews (vv. 7–16). It was successful in stopping the work, as the king’s reply indicates (vv. 17–23). Most likely, this opposition is that also spoken of in Neh. 1:3. All this was the ongoing occurrence of severe animosity between the Israelites and Samaritans, which was later aggravated when the Samaritans built a rival temple on Mt. Gerizim (cf. John 4:9). The opposition to Zerubbabel picks up again at 4:24—5:2 during the reign of Darius I, who actually reigned before either Ahasuerus or Artaxerxes.

4:6 they wrote an accusation. The word translated “accusation” means “a complaint.” Satan, meaning “legal adversary” or “opponent,” is a related term.

4:7, 8 letter…letter. Two different words are used here. The first is an official document as opposed to a simple letter. The second is the generic term for letter. The context verifies the choices of two different terms, since two different letters are indicated.

4:8—6:18 Since this section contains predominantly correspondence, it is written in Aramaic (also 7:12–26) rather than Hebrew, generally reflecting the diplomatic language of the day (cf. 2 Kin 18:26; Is. 36:11).

4:10 Osnapper. Most likely another name for the Assyrian king Ashurbanipal, ca. 669–633 B.C. settled…cities of Samaria. The race of Samaritans resulted from the intermarriage of these immigrants with the poor people who were not taken captive to Nineveh (see note on v. 2 and 2 Kin. 17:24–41).

4:11 Artaxerxes. See note on vv. 6–23. beyond the River. West of the Euphrates River.

4:12 Jews. This name was generally used after the Captivity because the exiles who returned were mainly of Judah. Most of the people of the 10 northern tribes were dispersed and the largest number of returnees came from the two southern tribes.

4:13, 14 This accusation is full of hypocrisy. They did not relish paying taxes either, but they did hate the Jews.

4:15 the book of the records. An administrative document called a “memorandum” kept on file in the royal archives. city was destroyed. A reference to Jerusalem’s destruction by the Babylonian king Nebuchadnezzar (ca. 586 B.C.).

4:19 And I gave the command. The line might better be translated “I established a decree.” In other words, this was no simple routine order given to one person, but rather a major edict to a large group of people.

4:21 Now give the command. No small order for one or two workers, but rather the efforts of 50,000 were called to a halt. The king was commissioning a decree of great significance. The original language calls for the difference. This decree would not lose its authority until the king established a new decree.

4:23 letter. Another official document, as opposed to a generic letter, came from Artaxerxes, transfer of authority to the regional leaders to establish the decree. Without the king’s official administrative correspondence, the decree could not be established.

4:24 ceased…discontinued. For 16 years, from 536 B.C. to 520 B.C., work on rebuilding was halted.

Ezra 5

5:1 Haggai and Zechariah. The book of Haggai is styled as a “royal administrative correspondence” (cf. Hag. 1:13) sent from the Sovereign King of the Universe through the “messenger of the LORD,” Haggai (Hag. 1:13). Part of its message is addressed specifically to Zerubbabel, the political leader, and Joshua, the religious leader, telling them to “take courage and work” on the temple because God was with them (Hag. 2:4). These two prophets gave severe reproaches and threats if the people did not return to the building and promised national prosperity if they did. Not long after the exiles heard this message, the temple work began afresh after a 16-year hiatus. See notes on Haggai and Zechariah.

5:2 prophets of God. These would be in addition to Haggai and Zechariah.

5:3 Tattenai. Most likely a Persian official. Who has commanded you. In other words, “Who issued you a royal decree to build?” Cf. Ezra 5:9.

5:5 But the eye of their God was upon the elders. God’s hand of protection which led this endeavor allowed the work to continue while official communication was going on with Darius, the Persian king (see note on 4:5).

5:8 heavy stones, and timber. This technique of using beams and stone blocks was a well known form of wall construction. The reason for mentioning it here was it seemed to be a preparation for conflict, or battle. Including this piece of information served as a threat to the Persian official who wanted no such conflict.

5:11 they returned us an answer. They sent back a report (official document for the archives). a great king of Israel. Solomon built the first temple (ca. 966–960; 1 Kin. 5–7).

5:12 gave them into the hand of Nebuchadnezzar. The expression is used commonly in royal administrative correspondence when a more powerful administrator, such as a king, relinquishes some of his authority to an underling and yet keeps the lower administrative official completely under his command. The point here is that God, as king of the universe, satisfied His wrath by relinquishing the authority for this administrative action to Nebuchadnezzar. The greatest king the ancient Near East has ever known was merely a petty official in the administration of the sovereign LORD.

5:13 Cyrus…decree. Cf. Ezra 1:2–4.

5:14, 16 Sheshbazzar…laid the foundation. This seems to contradict the statement in Ezra 3:8–10 that Zerubbabel, Jeshua, and the Jewish workmen laid the foundation, but it actually does not, since Sheshbazzar was the political appointee of the Persian king over the Jews and thus is given official credit for work actually done by them. See note on 1:8.

Ezra 6

6:1 King Darius issued a decree. Rather than a public edict, this was a simple order issued to a small group of officials.

6:1, 2 Babylon…Achmetha. Achmetha is another name for the Persian capital of Ecbatana, 300 mi. NE of Babylon in the foothills, where Cyrus and others had their summer homes.

6:2 a record was written. A particular kind of document called a memorandum (Ezra 4:15; Mal. 3:16). Administrative officials often kept these documents of administrative decisions made, or issues remaining to be settled, to retain the details of administrative action for future reference.

6:3 first year. Ca. 538 B.C. (cf. 1:2–4). sixty cubits…sixty cubits. These dimensions exceed those of Solomon’s temple (cf. 1 Kin. 6:2).

6:5 Nebuchadnezzar took. See note on 1:7.

6:6, 7 God so favored the Jews (cf. 5:5) that, through Darius, He forbade the officials from interfering with the building project.

6:8–10 Not only could the officials not hinder the building, but they also had to help finance it by giving the Jews some of their portion of taxes collected for the Persian king. The Jews could draw from the provincial treasury.

6:10 pray for the life of the king and his sons. This was essentially the same self-serving motive that prompted Cyrus to decree that all captured peoples should return to their countries, rebuild the temples that Nebuchadnezzar and others had destroyed, and placate the offended deities. He wanted all the gods on his side, including Israel’s God.

6:11 pulled…erected…hanged…made a refuse heap. Typical punishment for a serious infraction (cf. Rev. 22:18, 19). This was specifically directed at the hostile Samaritans.

6:14 prospered. Cf. Hag. 1:7–11. the commandment of the God of Israel…the command of Cyrus. This is not the normal term for commandment, but it is the same word translated “decree” or “administrative order” throughout the book. The message here is powerful. It was the decree from God, the Sovereign of the universe, which gave administrative authority to rebuild the temple. The decrees (same word) of 3 of the greatest monarchs in the history of the ancient Near East were only a secondary issue. God rules the universe and He raises up kings, then pulls them from their thrones when they have served His administration. Artaxerxes. Although he did not contribute to the project under Zerubbabel, he did under Ezra (cf. 7:11–26).

6:15 Adar…sixth year. The 12th month (Feb./Mar.) in 516 B.C.

6:18 divisions. Cf. 1 Chr. 24, where the priestly divisions are delineated. Although David arranged the priests and Levites in order according to families, it was Moses who assigned their rights, privileges, and duties (see notes on Num. 3, 4). the Book of Moses. I.e., the Pentateuch.

6:19 Passover. Cf. Lev. 23:4–8. Other notable Passovers include Hezekiah’s (2 Chr. 30:1–22) and Josiah’s (2 Chr. 35:1–19). first month. Mar./Apr.

6:21 the filth of the nations. These were proselytes to Judaism, who had confessed their spiritual uncleanness before the Lord, been circumcised, and renounced idolatry to keep the Passover (v. 22).

6:22 turned the heart of the king of Assyria toward them. By turning the heart of the king in their favor in allowing them to complete the rebuilding, God encouraged His people. They understood the verse, “The king’s heart is in the hand of the LORD” (Prov. 21:1) better through this ordeal. The title “King of Assyria” was held by every king who succeeded the great Neo-Assyrian Empire regardless of what country they may have come from.

6:22—7:1 The book of Esther fits in this 59-year gap between the completion of the temple (ca. 516 B.C.) under Zerubbabel (Ezra 1–6) and the second return (ca. 458 B.C.) under Ezra (Ezra 7–10). Ezra 4:6 provides a glimpse into this period also.

Ezra 7

7:1—10:44 This section covers the return of the second group to Judah, led by Ezra (ca. 458 B.C.).

7:1 Artaxerxes. King of Persia from 464–423 B.C. Ezra. See Introduction: Author and Date. the son of. Ezra traced his lineage back through such notable High-Priests as Zadok (1 Kin. 2:35), Phinehas (Num. 25:10–13), and Eleazar (Num. 3:4).

7:6 a skilled scribe. Ezra’s role as a scribe was critical to reinstate the nation since the leaders had to go back to the law and interpret it. This was no small task because many aspects of life had changed in the intervening 1,000 years since the law was first given. Tradition says Ezra had the law memorized and could write it from recall. the hand of the LORD his God upon him. This refrain occurs throughout the books of Ezra and Nehemiah. Its resounding presence assures the reader that it was not by the shrewd leadership skills of a few men that Judah, with its temple and walls, was rebuilt in the midst of a powerful Medo-Persian Empire. Rather it was the sovereign hand of the wise and powerful King of the universe that allowed this to happen.

7:7 Nethinim. See note on 2:43–54. seventh year. Ca. 458 B.C.

7:8, 9 The 4-month journey from Babylon to Jerusalem, covering almost 1,000 mi., started in Mar./Apr. and ended in Jul./Aug.

7:10 seek…do…teach. The pattern of Ezra’s preparation is exemplary. He studied before he attempted to live a life of obedience, and he studied and practiced the law in his own life before he opened his mouth to teach that law. But the success of Ezra’s leadership did not come from his strength alone, but most significantly because “the good hand of his God was upon him” (7:9).

7:11 copy of the letter. The original was usually kept for a record. The letter was addressed to Ezra because the decree recorded therein was the critical administrative document. Decrees were commonly embedded in letters. The letter in essence authorized the document into Ezra’s hands so that he could carry it and read it to its intended audience.

7:12–26 This is a remarkable decree that evidences God’s sovereign rule over earthly kings and His intent to keep the Abrahamic, Davidic, and New Covenants with Israel. This section is in Aramaic, as was 4:8—6:18.

7:12 king of kings. Though it was true that Artaxerxes ruled over other kings, Jesus Christ is the ultimate King of Kings (cf. Rev. 19:16), who alone can genuinely make that claim since He will rule over all kings in His coming kingdom (cf. Rev. 11:15).

7:14 seven counselors. This number was according to the Persian tradition (cf. Esth. 1:14).

7:17 now therefore. The royal decree protocol recorded in the opening words of 7:13–16 leads up to the section introduced by these words.

7:22 one hundred talents. Approaching 4 tons in weight. one hundred kors. Approximately 750 bushels. one hundred baths. Six hundred gallons.

7:25 And you, Ezra. The letter in which the decree was embedded was written to Ezra. The king turned to him in a demonstration of administrative trust and granted him permission to appoint magistrates and judges for the region. The effect of this decision would be to offer a measure of local autonomy to the Jews.

Ezra 8

8:1–14 from Babylon. The list that follows no doubt includes those who lived in the surrounding areas. The total number of males in this section is 1,496 plus the men named, so with the addition of the women and children the number easily approaches 7-8,000. Just as these had not gone with the first group of returnees, so many Jews remained in Babylon after this group had departed. During the 70 years, many of the exiles had settled into a comfortable lifestyle. No small conflict arose between those who returned and those who stayed in Babylon.

8:15 river…Ahava. An unknown location where a canal/river flowed into the Euphrates. This was in Babylon and chosen for the place where the returning Jews would render vows for several days in preparation to leave. none…of Levi. There were no Levites who chose to return so Ezra pursued such needed men by sending a command to Iddo, who was chief of the Nethinim. Iddo’s influence brought 38 Levites and 220 Nethinim (vv. 16–20).

8:17 Nethinim. See note on 2:43–54.

8:21–23 I proclaimed a fast. They would soon begin the long journey. Such travel was dangerous, for the roads were frequented by thieves who robbed for survival. Even messengers traveled with caravans to ensure their safety. Ezra and the people did not want to confuse the king regarding their trust in God’s protection so they entreated Him for safety with a prayerful fast. God honored their prayer of faith with His protection.

8:26 six hundred and fifty talents. Over 25 tons. one hundred talents. Almost 4 tons.

8:27 a thousand drachmas. About 20 lbs. See note on 2:69.

8:31 Ahava. See note on v. 15. first month. See note on 7:8, 9. The 12-day delay occurred because of a 3-day delay searching for more Levites (8:15) and the fast which sought God’s protection (8:21).

8:36 they delivered the king’s orders. The plural “orders” may account for a change of terminology. This would include the decrees plus other orders in the official correspondence Artaxerxes gave to Ezra to deliver, to support the Jews and their building of the temple.

Ezra 9

9:1 When these things were done. This refers to the implementation of the different trusts and duties committed to him. priests…Levites. As was the case before the Assyrian and Babylonian deportations, the spiritual leadership defaulted along with the people (cf. Is. 24:2; Jer. 5:30, 31; 6:13–15; Hos. 3:4; Mal. 2:1–9; 2 Tim. 4:2–4). abominations. The reason for this exclusiveness was to keep the people pure. In the first settlement, Israel was warned not to make covenants with the nations, which would result in intermarriages and inevitably the worship of foreign gods (Ex. 34:10–17; Deut. 7:1–5). To a great extent, the continual violation of this precipitated the 70-year exile from which they had just returned. Ezra found out it had happened again and called for immediate repentance. Nehemiah (Neh. 13:23–27) and Malachi (Mal. 2:14–16) later encountered the same sin. It is unthinkable that the Jews would so quickly go down the same disastrous path of idolatry. Neither wrath from God in the exile to Babylon, nor grace from God in the return was enough to keep them from defecting again. Canaanites…Amorites. See notes on Joshua 3:10.

9:2 holy seed. The seed of Abraham that God had set apart (cf. Gen. 13:15, 16; 17:4–14). It was not to be mixed with other nations; and if so, it violated God’s covenant (cf. Deut. 7:2, 3). This marriage with Gentile women would bring idolatry into the next generation for certain, so Ezra reacted strongly.

9:3 tore…plucked…sat. An outward expression of a grieving, disturbed spirit over sin (cf. 2 Chr. 34:27) characterized Ezra as he saw the people returning to their old ways which would bring judgment again.

9:4 trembled at the words. In contrast to those who participated in the intermarriage, there were those who saw it as an abomination. They greatly feared the LORD’s judgment on them again (cf. Is. 66:2, 5) and sat with Ezra until the gathering of the people for the evening sacrifice, when there was surely public prayer and confession as Ezra fasted, lamented, and prayed (v. 5) in an effort to lead the leaders and people to repent.

9:5–15 Ezra’s priestly prayer of intercession and confession is like Daniel’s (Dan. 9:1–20) and Nehemiah’s (Neh. 1:4–11), in that he used plural pronouns that identified himself with the people’s sin, even though he did not participate in it. The use of “we,” “our” and “us” demonstrates Ezra’s understanding that the sin of the few is sufficient to contaminate the many.

9:8 a peg in His holy place. A figure of speech that indicated permanence and prominence.

9:8, 9 grace…mercy. God had been true to His character and His covenant (cf. Lam. 3:22–23) in restoring Israel, Jerusalem, and the temple.

9:9 a wall. As a people scattered all over the Fertile Crescent, the Jews were vulnerable to the nations. Together in Judah, with God as protector, they were safe. The wall does not exclude the walls of Jerusalem yet to be built, but it speaks more broadly of God’s provision for protection.

9:10–12 Your commandments. This is not a quotation of any single text of Scripture, but rather a summation of God’s commands on the subject (cf. Ex. 34:15–17; Deut. 7:1–6).

9:13, 14 Cf. a similar situation in the first Exodus, when the Israelites engaged in idolatry and immorality led by Aaron, who was then confronted by Moses (Ex. 32:1–35).

9:14 no remnant. Ezra feared that this sin would provoke the ultimate judgment of God and the abrogation of God’s unconditional covenants. While God would judge sin, the coming of Messiah and Paul’s insights on God’s continued faithfulness in His promise to the Jews (Rom. 9–11) assures that God’s calling of Israel as a beloved people and nation is irrevocable (Rom. 11:25–29).

9:15 no one can stand before You. All were reckoned guilty and had no right to stand in God’s presence, yet they came penitently seeking the grace of forgiveness.

Ezra 10

10:1 praying…confessing, weeping, and bowing down. Ezra’s contrite spirit before the people was evident and they joined him. These extreme expressions of contrition demonstrated the seriousness of the sin and the genuineness of their repentance.

10:2 Shechaniah. This leader, not involved in the mixed marriages since his name does not appear in the list in vv. 18–44 (though his father and 5 paternal uncles do appear in v. 26), was bold and chose to obey God rather than please his relatives. hope in Israel in spite of this. This hope is centered in God’s covenant love and forgiveness of truly repentant sinners.

10:3 make a covenant. Shechaniah calls for the people and leaders to accomplish the specific action of divorcing the wives and children and acknowledges that Ezra has counseled a course of action consistent with Scripture (cf. 2 Chr. 29:10). those who tremble. Cf. Is. 66:2, 5. This refers to those who take the Word of God seriously, especially His judgment on their sin. according to the law. They wanted to get in line with God’s law as revealed in Deut. 7:2, 3.

10:4 your responsibility. Ezra is acknowledged as the chief spiritual leader with appropriate divine authority and human responsibility to take on the execution of this formidable task of dealing with divorces for so many (cf. vv. 18–44).

10:5 swear an oath. The oath in relation to the covenant specified in 10:3. Cf. Neh. 10:28–39 for the content of a later oath under similar conditions.

10:7 they issued a proclamation. A proclamation was delivered orally by a herald. It often had the force of law as did this one. Not participating in the assembly, as some might have been tempted to do, meant not just losing your property, but being ostracized from Israel.

10:8 three days. The message had to go out, and the people were required to respond within 72 hours. Since only the territories of Judah and Benjamin were involved, the greatest distance would have been no more than 40–50 mi.

10:9 all the men. Serious consequences highlighted the gravity of the situation, and thus everyone came. ninth month. Dec./Jan., the time of the heaviest rains and coldest weather, especially in Jerusalem, which is over 2,500 ft. in elevation.

10:11 confession…separate. Here are the two essential elements of repentance—agreeing with God and taking righteous action to separate from sin.

10:12–14 all…many people. This demonstrates how widespread this sin was among the people. With the heavy rain and the large number of people to be processed, the whole operation could go long, so the people made an administrative suggestion for dealing with the magnitude of the problem. For each unlawful marriage, a questioning or court session could be locally conducted. All of these details had to be treated with great care; thus, delegating the court process was a suggestion much like Jethro’s back in the wilderness (cf. Ex. 18).

10:15 opposed this. It is unclear whether these 4 opposed the delay in dealing with the situation or whether they opposed dealing with the sin at all. It was, however, a good plan and brought about a reasonably fast resolution.

10:16, 17 tenth month…first month. It took 3 months to rectify the situation in all cases, after which the people were prepared to celebrate Passover with a clear conscience.

10:18 the sons of Jeshua the son of Jozadak, and his brothers. At the head of the list of those who had intermarried were the descendants and other relatives of the High-Priest who first returned with Zerubbabel and led in the temple reconstruction. They set the example for all the people in giving the appropriate trespass offering (v. 19).

10:18–44 Given the fact that it took 3 months to resolve the situation, this list of 113 men could represent only those in leadership (cf. “many people,” 10:13). There were apparently more violators among the people. Even though the problem was dealt with directly, it would eventually reappear (cf. Neh. 9–10; 13).

10:44 An appropriate provision was doubtlessly made for the divorced wives and the children.