For a Brief Moment

Ezra Chapters 7-10

Ezra (7:1-10)

In these chapters, the man after whom the book is named makes his appearance, first in Babylon and then in Jerusalem. Ezra is introduced with an overview of his lineage, which is traced all the way back to Aaron. This not only establishes Ezra’s qualifications as a priest, but reminds us of the promise of God that Aaron and his sons would be priests for all time (Exodus 40:13-15).

We are further told that Ezra was a teacher well versed in the law and that he had been very successful in the court of Babylon. This latter fact, we are told, was neither due to Ezra’s own accomplishment or to the capriciousness of luck, but was because the hand of the Lord was upon him. This metaphor is used frequently in the story of Ezra to portray the active participation of God in history (7:6, 9, 28; 8:18, 22, 31).

Artaxerxes (7:11-28)

Whether or not Artaxerxes believed in the Lord as the One True God, the success and prominence of the Jewish people in Babylon and especially under Persia is evidenced by the respect the king shows for the God of Ezra. As the text switches back to Aramaic, the official language of Persia, we are told that the king not only granted Ezra permission for his return, but provided financial assistance, both immediately from the coffers in Babylon and by directing the administrators of the king’s treasury in the Trans-Euphrates (literally: beyond the river) to provide assistance, as well.

After the transcription of the king’s letter, the text returns to Hebrew, and for the first time we here the voice of Ezra, as he begins his account of his journey to Jerusalem and of his ministry there.

The Journey (8:1-36)

Ezra’s account of his journey begins with a census of the families which returned with him to Jerusalem. Ezra and the families gathered together on the banks of a canal to prepare for their Journey. As he found no Levites among their number, Ezra sent to Iddo, the leader of the Nethinims at Casiphia, that they might be supplied with attendants for the temple. The word casiphia means “silver”, but we know nothing further of the place to which Ezra refers. It appears that the man, Iddo, is not the same Iddo who was the father of Zechariah (5:1; Zechariah 1:1). Though the two names are translated the same in English, they are different in the Hebrew.

Having procured the temple attendants, Ezra led the people in a fast of preparation for their journey (8:21-23). Ezra makes it clear that he could have requested an escort from the king, but that he was ashamed to do so, having witnessed to the king of the favor shown by God to those who obey him. So the people prayed to God regarding their journey. Though we are not told what form the answer may have taken, we are told that the Lord answered their prayer in a way that reassured them, and they journeyed safely to Jerusalem.

Having recovered from their journey, Ezra and his band delivered the offerings they had brought for the temple, made offerings to God, and delivered the decree of the king to the king’s officials in the area.

Unfaithfulness (9:1-10:44)

The book of Ezra concludes with an account which in some ways sounds strange to our ears. In synopsis, the story tells us that it came to the attention of Ezra that the people of Israel had intermarried with the surrounding people. Such intermarriage was against the law to which Ezra was such a devoted student. Under Ezra’s leadership, the people separated themselves from their foreign wives and their interracial families.

On a purely social level, we may react to this story on the grounds that it is never appropriate to deal with a group of people as a class. Because of this, we may be feel offended by the racial aspects of the story. Further, under the conventional wisdom that tells us two wrongs do not make a right, we may object to the way in which the Israelites destroyed the families that resulted from their disobedience to the law. Finally, our New Testament view may cause us to question a people who respected the law more than their own children.

We do not know what became of the wives and families, and we may have legitimate reason to be concerned about them and about the way they were treated. However, we should not let this concern prevent our understanding of the story, which does not center upon these men and their wives and families, but on the Divine Idea of covenant relationship.

While Ezra and Nehemiah tell the story of the rebuilding of the nation of Israel, the focus of the story is not on that rebuilding, but on the rebuilding of the covenant relationship between God and the people of God. Throughout that relationship, the people have continually sinned against God (9:7). Only for brief moments in time have we, individually or as a people, been able to live in the grace of that covenant (9:8). Though we are guilty, God has always treated us with forgiveness (9:13).

The book of Ezra ends abruptly with the list of those who forsook their families – or, to express it more positively, those who returned to a covenant relationship with God. The story of the return from exile does not end so abruptly, however, but is continued in the book of Nehemiah.

Rebuilding that Rebellious and Wicked City

Ezra Chapters 4-6

The Enemies (4:1-5)

The introductory chapters of Ezra present a very positive image of what must have been a very difficult time. Even with the endorsement of Cyrus, the Israelite return as a minor remnant to their destroyed home presented many hardships. Ezra has little to say of the difficulties within the community, but these chapters speak of the difficulties inflicted upon them by some of the surrounding peoples.

Though at least some of these peoples identify themselves later on, here they are only identified as “the enemies.” From this passage alone, it is not obvious why they described as enemies; all they have done is offer to help in rebuilding the temple.

As we have been told in advance that they are enemies, we can assume that their offer was disingenuous. Regardless, the motivation for their refusal was more from the Israelites renewed dedication to national purity, a dedication that had already lead them to segregate those of their own nationality who could not prove their lineage (2:62-63).

The Letters (4:6-24)

Here the enemies identify themselves. The NIV says they are the men of the Trans-Euphrates. This phrase is translated from three foreign words which might literally be read “the men beyond the river.” The ministers of this province wrote a letter to the Persian king Artaxerxes in which they artfully describe the affect of the rebuilding of Jerusalem. In the letter, they make the following points.

1. The Jews are rebuilding the city.

2. They will not pay tribute.

3. Records will show Jerusalem a seditious city.

Though we would not want to emphasize style at the expense of substance, there are some points we must observe with regard to the latter. First, we should consider a feature of the original which is not evident in our modern translations. In the original, the section beginning with the quotation of the letter in verse 8, the language of Ezra changes from Hebrew to Aramaic. The Jews used Hebrew for official purposes, but Aramaic was the official language of Persia. Only Ezra and Daniel have extended passages in Aramaic.

What is still apparent in our translations is that form of the request is mirrored in the reply, as Artaxerxes confirms the recorded rebellion and sedition of Jerusalem, further confirms that the Jews might pose a threat to taxes from the region, and finally asserts that the city should not be rebuilt.

Vested with this declaration from the king, Jerusalem’s neighbors forced them to stop rebuilding the Temple.

Haggai & Zechariah (5:1-2)

Haggai and Zechariah were contemporaries of Ezra and Nehemiah. Ezra tells us that pressure from the surrounding peoples and an edict from Persia prevented the Jews from rebuilding the temple. In addition to these, and perhaps at least partly because of them, there seems to have been a crisis of spirit among the people. Through Haggai, the Lord chastised them for living in their own comfortable houses while the temple remained in ruin (Haggai 1:1-5). Through Zechariah, the lord offered words of encouragement to the people, who were protected, not by might and not by power, but by the Spirit of the Lord (Zechariah 4:6).

Ezra tells us almost nothing of the message of the prophets, only that the hearing of the word of God moved the people to service, and they began again to rebuild the temple.

More Letters (5:3-6:12)

In this passage we have another story of an exchange of letters between “the men beyond the river” and the king in Persia. Before considering chronological issues with this story, let us consider it from a thematic perspective.

As in the previous story, the Jews are confronted by their neighbors, who ask them by what authority they have undertaken to rebuild the city (5:3). The Jews answer that they have the authority of Cyrus, kind of Persia. Some time must have elapsed since that authority was given, as the story tells us that the challengers then wrote a letter to Darius (there were two kings between Cyrus and Darius) in which they described the situation at some length and then asked Darius to search the records to confirm or deny this statement by the Jews (5:17).

This request is quite different from the one in the previous story, and the response is quite different, as well. We read here that Darius confirmed the authority of the Jews to rebuild. Far from authorizing the men beyond the river to hinder the Jews and prevent them from rebuilding, Darius commanded them to provide financial assistance to the Jews from the money owed the king by the people beyond the river (6:6-10).

The Temple Was Completed (6:13-15)

With the financial assistance of Tattenai and the people of the province Beyond the River, and with the encouragement of the prophets Haggai and Zechariah, the temple was completed. To our modern way of thinking, the chronology and continuity of this account can be quite confusing. We are told that the temple was completed by decree of Cyrus, Darius, and Artaxerxes. This is confusing, not only because we have already been told that rebuilding was stopped by decree of Artaxerxes, but also because we are told that it was completed during the reign of Darius, who (according to our history) preceded Artaxerxes.

Nearly every schoolchild has complained that history is all names and dates, and no meaning. Perhaps, to the writer of Ezra, our attention to historical detail would have seemed just as problematic. We should not understand that the Old Testament historians were simply making things up to suit their story, but we must understand that they did not believe they were recording a simple sequence of events, but the unfolding grace of God.

Joy (6:16-22)

So, we are left with some confusion as to the particular date, and perhaps even with the period in the rebuilding of Jerusalem (recall the charge from Haggai that the temple was not rebuilt until after the people were comfortable in their homes). But the story of Ezra is clear in the idea that the rebuilding of the temple was the result of the working of God, who though the people had stubbornly refused him, nonetheless called them out of their captivity and returned them to their place of service.

When they had first laid the foundation of the House, there were some who were joyful and some who wept (3:11-12). Even though their circumstances were meager in comparison those who dedicated Solomon’s temple (2 Chronicles 7:5) the people celebrated the rebuilding with unmingled joy.

Thus saith the LORD; Again there shall be heard in this place… [t]he voice of joy, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the voice of them that shall say, Praise the LORD of hosts: for the LORD is good; for his mercy endureth forever: and of them that shall bring the sacrifice of praise into the house of the LORD. (Jeremiah 33:10-11a KJV)

Up from Babylon

Ezra Chapters 1-3

Introduction

One of the questions with which we begin our study of any book of the Bible is the question of authorship. With Ezra, this question has no ready answer. The traditional view is that the book was written by the eponymic Ezra, who collected and recorded the events prior to his appearance in Chapter 7, and wrote from first hand knowledge of the events thereafter. There is nothing in the text to discourage us from this tradition, but nothing to support it, either.

If we assume that the actual writing of the book was generally concurrent with the events it records, then we may more readily answer the question of when the book was written. The events may be dated by their reference to Persian kings, though there may be some question as to which Artaxerxes is mentioned. But more importantly we know the setting. More than chronological precision, we know the precise point or stage in the history of Israel.

The history of Israel is a history of the relationship between God and the people of God. Though we do not question in any way whether the events recorded in that history have actually occurred, we must understand that the focus of the books which chronicle that history is not chronology or genealogy or any other systematic recording of events. The focus is instead to observe and record the truth that God is active in creation, so that we may both fear and trust in this truth.

Cyrus king of Persia (1:1-3)

The book of Ezra begins with a quote from the end of second book of Chronicles (2 Chronicles 36:22-23). The intention of this quote is certainly to connect in our minds the events in Ezra with those in Chronicles. We must note that the ending of Kings, which offers a history that roughly parallels that of Chronicles, would not serve the purpose of Ezra. The record in Kings ends with the complete exile of Judah, and with the King of Judah comfortable in captivity (2 Kings 25:26-30). In Kings there is no inkling of a return to Judah, but Chronicles ends with the assurance of that return.

From its very beginning, Ezra presents God active in our history. The events may have transpired during the reign of Cyrus and by his earthly authority, but it was God who guided those events and guided Cyrus and the Israelites to participate in those events.

The Israelites may have had opportunity to wonder if they would ever again experience the favor of God. The word of God through Jeremiah made it very clear that their downfall was due to their own actions (Jeremiah 25:2-11). The rehabilitation of these people, specifically through Cyrus, was foretold by Isaiah (Isaiah 44:24-28). But the reference here to the words spoken through Jeremiah are almost certainly to that great promise that, though our actions may separate us from God, it is the nature of God always to draw us back, always to redeem us (Jeremiah 29:10-14).

Sheshbazzar (1:4-11)

Ezra offers many comparisons of the exodus from Babylon with the exodus from Egypt. Also, it offers many contrasts between the exile to Babylon and the exodus from Babylon. This passage provides several instances of the latter. In the past, the Israelites had desecrated their religion with the worship of foreign Gods, and the foreign powers had desecrated their temple, carrying away their articles of worship (2 Chronicles 36:5-7). Here, the foreign powers act as an agent of God, and restore those items which were taken.

The man Sheshbazzar is mentioned here as the governor of Judah, a reminder that Judah, though now in favor with Persia, was not a sovereign nation. The name itself is the source of some confusion, as Zerubabbel is also mentioned in Ezra and elsewhere (Haggai 1:1) as the governor of Judah. There are several theories to explain this confusion. One is that the names refer to separate people who each, in turn, served as governor. The other is that the two names represent the same person. In this latter case, the idea is either that Zerubabbel is a surname for Sheshbazzar, or that the names represent a transformation, with Sheshbazzar (“joy in affliction”) the name taken by the man in Judah and Zerubabbel (“stranger in Babylon”) his name in exile.

The latter part of this passage (verses 7-11) provide an example of a literary device used extensively in Ezra. These verses show a concentric or chiastic arrangement as follows.

A ) Nebuchadnezzar carried the vessels away from Jerusalem.

B ) The vessels are given to Sheshbazzar.

X ) The vessels are listed.

B’ ) Sheshbazzar brought up the vessels.

A’ ) The vessels are brought up to Jerusalem.

This forward and backward motion of the text is confusingly redundant to modern ears, but it in Ezra it is used within small passages to provide poetic emphasis and is also used to provide literary structure to larger passages.

Each to His Own Town (2:1-70)

While the careful census given in this chapter might well have been required by the Persian authority before any movement of a subject people, it is used in here in a manner which stresses the identity of the people returning to Jerusalem. The combined importance of their connectivity with the identity of their past and their rejection of the actions of their past is exemplified by the treatment of the priests who could not prove their lineage. Notice that the fact of their lineage is not necessarily in question, but only the proof. Nevertheless, in contrast to the various ways their religion had been corrupted in the past, the religion of the returning Israelites would be carefully pure.

A few details from this passage are worthy of our attention. The first is that the literal reading of the “Governor” in verse 63 would be the “Tirshatha” – this usage of a foreign (presumably Persian) term for the ruler of Judah is further reinforcement of the idea that the Israelites remained a subject people.

The second detail worth noting is the mention of the Urim and Thummim. It seems that these mysterious articles were used to divine the judgment of the Lord (Numbers 27:21; 1 Samuel 28:6). As far as we know, these articles were never recovered. Either the priests were never reinstated, or some other means was found to discern the will of the Lord in this matter.

Finally, we should note the amazing amount of wealth – about a half-ton of gold and three tons of silver – that was given by the families. This is both an indication of the status Israelite “slaves” had reached while in Persia, and an indication of the extent to which they were personally dedicated to the rebuilding of their relationship with God.

The Alter of the God of Israel (3:1-13)

Ezra tells us that after the Israelites returned to Jerusalem the following events occurred. First, the people began to worship their God through feasts and sacrifices. After that, they began to rebuild the temple which symbolized the dwelling of God with men. Finally, in passages we will study in future, they began to rebuild the fortifications of the city.

This is an unlikely chronology, especially for a people with so much wealth. We might expect that security would be the first order of business, and that all others would yield to this. If this were an academic account of history, we might question its sources or compare it to alternate accounts.

But this is not an academic account of history, it is a theological account of the history of the relationship of God and the people of God. Whether or not the order is chronological, Ezra tells us that it is of first importance that we worship our God, for the glory of God and the remission of sin. It is also important that we have a place of worship, a place not only of corporate worship but of corporate service. Personal security may also be important, but not so as important as these.

I alone know the plans I have for you, plans to bring you prosperity and not disaster, plans to bring about the future you hope for. Then you will call to me. You will come and pray to me, and I will answer you. You will seek me, and you will find me because you will seek me with all your heart. Yes, I say, you will find me, and I will restore you to your land… I, the LORD, have spoken. (Jeremiah 29:11-14 GNB)