The Book of

EZRA Author It is not known who wove together into their present form all the documents included in Ezra and Nehemiah (Characteristics and Themes below). Despite an earlier view that a single author wrote the books of Chronicles, Ezra, and Nehemiah, the consensus among scholars is that the historian who wrote Chronicles (“the Chronicler”) was probably not the author of Ezra and Nehemiah (Introduction to 1 Chronicles: Author). Ezra kept a journal or “memoirs” (7:28 note), as Nehemiah did also. Given his literary skills (7:6 and note), Ezra may well have been the compiler of the books of Ezra and Nehemiah, as is held by Jewish tradition. Date and Occasion Ezra and Nehemiah can be dated in the period 430–400 B.C. The narratives were written to encourage the Jews who had returned from exile by revealing to them that though Israel was still under Persian rule, their sovereign God was continuing His redemptive work and reestablishing true worship among them. Characteristics and Themes Although modern Bibles treat Ezra and Nehemiah as two separate books, they were originally a single work. They are treated as one composition in the Hebrew Bible, the Talmud, Josephus (c. A.D. 37–100), and the oldest manuscripts of the Septuagint (the Old Testament Greek translation). Origen (A.D. 185–253) was the first to separate Ezra and Nehemiah into two books. Ezra-Nehemiah is a historical narrative composed of numerous originally separate documents, woven together to form a beautiful and powerful whole. Lists play a significant role in Ezra and Nehemiah. There are lists regarding (a) the temple articles (1:9–11), (b) those who initially returned from exile (2:3–70, repeated in Neh. 7:8–73), (c) the leaders who returned with Ezra (8:2–14), (d) those involved in mixed marriages (10:18–43), (e) those who rebuilt the wall (Neh. 3), (f) those who sealed the covenant (Neh. 10:1–27), (g) new residents in Jerusalem and those in the villages (Neh. 11), and (h) the priests and Levites who returned with Zerubbabel (Neh. 12:1–26). Much official correspondence has also been included. These letters were written in Aramaic, the language of international diplomacy at that time. There is (a) the letter of Rehum to Artaxerxes (4:11–16), (b) the reply of Artaxerxes (4:17–22), (c) the letter of Tattenai to Darius (5:7–17), (d) the memorandum regarding the decree of Cyrus (6:2–5), (e) the reply of Darius to Tattenai (6:6–12), and (f) the letter of Artaxerxes on behalf of Ezra (7:12–26). In addition, the decree of Cyrus (1:2–4) and materials from Ezra and Nehemiah themselves have been included (7:27–9:15; Neh. 1:1–7:5; 12:27–43; 13:14–31). Three themes of Ezra and Nehemiah can be found in the decree of Cyrus (1:2–4). First, rebuilding the temple in Jerusalem is God’s objective in the history of redemption at this point; second, the people of God as a whole, and not merely the great leaders, are vital for accomplishing this purpose. Third, the written word is a powerful tool used by God to accomplish His objective. Cyrus commissioned the return from exile for the express purpose of rebuilding “the house of the LORD God of Israel” (1:3). Cyrus’s commission was directed toward the people of God as a whole, not toward this or that leader. The long lists of otherwise unknown people testify that the people of God as a whole are responsible for rebuilding. Cyrus’s written decree was the human instrument generating the action in Ezra and Nehemiah. Written documents play a major role in the subordinate actions as well. Letters stop and start the work on the temple (4:23; 6:6–7). A letter gives Ezra authority to carry out reforms (7:25–26). The written word of God is a moving force in the narrative (3:2; 10:3;

Neh. 8:1; 9:13). This theme is significant, since the era involved is that of the last Old Testament prophets (Haggai, Zechariah, and Malachi). There was to be a period of silence after them, during which the people of God would be governed exclusively by the written word. The silence was broken by John the Baptist, the forerunner of Christ. The overall purpose of Ezra and Nehemiah is to affirm that God works sovereignly through responsible human agents to accomplish His redemptive objective. Cyrus issued his decree because the Lord had moved his spirit (1:1). Those who returned came back because the Lord had moved their spirits (1:5). Ezra succeeded because the good hand of God was upon him (7:9). Artaxerxes supported the work of rebuilding because the Lord had put it in his spirit (7:27). Human beings acted freely and responsibly under the providence of God to bring His plans to fruition (see “God Reigns: Divine Sovereignty” at Dan. 4:34.)

Outline of Ezra I. A. 1. 2. 3. B. 1. 2. a. b. c. d. e. II. A. 1. 2. 3. 4. 5. B. 1. a. b. c. 2. a. b. c. d.

Return of the Exiles and Rebuilding of the Temple (chs. 1–6) Return of the Exiles (chs. 1; 2) The Decree of Cyrus (1:1–4) Preparations for Returning (1:5–11) The List of Returnees (ch. 2) Rebuilding of the Temple (chs. 3–6) Rebuilding of the Altar (3:1–6) Rebuilding of the Temple Proper (3:7–6:22) Rebuilding Begun (3:7–13) Opposition to Rebuilding (ch. 4) Rebuilding Resumed (5:1, 2) Opposition to Rebuilding (5:3–6:12) Rebuilding Completed (6:13–22) Return of Ezra and Rebuilding of the Community (chs. 7–10) Return of Ezra (chs. 7; 8) Ezra’s Return (7:1–10) Ezra’s Commission (7:11–26) Ezra’s Doxology (7:27, 28) Ezra’s Companions (8:1–14) Ezra’s Return (8:15–36) Rebuilding of the Community (chs. 9; 10) Ezra’s Reaction to Intermarriage (ch. 9) Ezra Hears (9:1, 2) Ezra Grieves (9:3, 4) Ezra Confesses (9:5–15) The People’s Reaction to Ezra (ch. 10) The People Grieve (10:1) The People Confess (10:2) The People Repent (10:3–17) The People Who Were Guilty (10:18–44) 1:1–3 The same words, with minor differences, close 2 Chronicles. Ezra picks up the history of redemption where Chronicles leaves off. 1:1 first year. 538 B.C., the first year of Cyrus’s reign. He conquered Babylon in October 539 and reigned over Persia from 550 to 530. that the word of the LORD … might be fulfilled. Jeremiah had prophesied seventy years of captivity in Babylon (Jer. 25:11–12; 29:10; see Dan. 9:2). From 605 when the first captives were deported, to 538 when the decree to return was issued, is sixty-seven years. Other

prophecies may also be in view (Jer. 16:14–15; 27:22). The Lord was sovereignly bringing to pass the word He had spoken over half a century before. the LORD stirred up the spirit. This phrase expresses the main theme of the book: God works sovereignly through responsible human agents to accomplish His redemptive plan (6:22; 7:27). In the words of Prov. 21:1, the Lord directed Cyrus’s spirit “like the rivers of water; He turns it wherever He wishes.” 1:2–4 The decree may have been written with the help of Jewish advisers. 1:2 the LORD God of heaven. A title identifying the Lord as the supreme authority and power (5:12; 6:9, 10; 7:12, 21, 23; Neh. 1:4, 5; 2:4, 20; Dan. 2:18, 19, 37, 44; Jon. 1:9). has given me … has commanded me. Cyrus’s testimony to the sovereignty of God was probably a formality for him, since the Cylinder of Cyrus says similar things about other gods (1:3 note). a house at Jerusalem. This “house” refers in the first place to the temple, but in the end will include the city of God and the people of God. The rebuilding of the “house” of God is a dominant theme in Ezra and Nehemiah (Introduction: Characteristics and Themes). 1:3 Cyrus treated Israel in the same way as his other subject peoples. His purpose was to enlist the gods of these peoples in his own service (note the motivation of Darius in 6:10 and of Artaxerxes in 7:23). The Lord’s controlling purpose, however, is to continue the progress of redemption. of all His people. Cyrus’s commission is directed to all the people, not the leaders, expressing a major theme of the book (Introduction: Characteristics and Themes): the people of God as a whole are vital to the accomplishing of God’s redemptive plan. 1:4 whoever is left in any place. This phrase refers to Jews who stayed in Babylon, and perhaps to Gentiles. help him. In the Exodus from Egypt, the Egyptians sent Israel out with gifts (Ex. 12:35–36). 1:5 The response is described in language parallel to the decree, emphasizing the immediate response of the people to Cyrus’s decree and God’s prompting. heads of the fathers’ houses. These were the patriarchs of extended families. Judah and Benjamin. The two tribes exiled by the Babylonians. the priests and the Levites. Restoration of the temple service required their return (8:15– 17). God had moved. The same Hebrew phrase as in v. 1 (see text note). God’s sovereign power generated the decree and the response. 1:8 Mithredath. A Persian official. Sheshbazzar. Identified by some as Zerubbabel. However, Sheshbazzar seems to be a somewhat unknown figure in 5:14–16, whereas Zerubbabel is well known (5:2–3). Probably Sheshbazzar was the official leader, perhaps a Persian, designated by Cyrus, while Zerubbabel was the popular leader. 1:9–11 The total of the numbers in vv. 9–10 is 2,499, not 5,400 as reported in v. 11. The reason for this discrepancy is not known. The difficulty is compounded by not knowing exactly what the “platters” and “basins” were. The production of these treasures must have encouraged the spirits of God’s people, since Jeremiah had prophesied that they would be preserved and carried back to Jerusalem (Jer. 27:22).

The Return from Exile. When Cyrus the Persian captured Babylon in 539 B.C., the way was opened for captive Judah to begin the return to her homeland. The edict of Cyrus in 538 B.c. allowed Jewish exiles not only to return to Judah, but also to rebuild the temple. While there were probably several caravans of returning exiles, two major expeditions are reported. The first led by Sheshbazzar occurred soon after the edict, possibly in 537 B.C. The traditional datre of the second retun led by Ezra is 458 B.C. Other possibilities are 428 or 398 B.C. 1:11 The exiles returned to Jerusalem with the articles for the temple according to the decree of Cyrus. The Lord kept His promise that after chastening His people for breaking the covenant He would bring them back to the Promised Land (Deut. 30:1–5). 2:1–70 This list of exiles who returned may not appear theologically important, but the repetition of the same list, with some variations, in Neh. 7 would suggest otherwise. First, the Lord knows His people personally. The covenant relation between the Lord and His people is a bond of intimate friendship. Second, common people are vital to the accomplishing of God’s redemptive plan (Introduction: Characteristics and Themes). Not only are the religious and political leaders important in rebuilding the house of God, but so are the common people. In fact, “the rest of the people” contributed more to the rebuilding than did “the heads of the fathers’ houses” and the governor (Neh. 7:70–72). Third, the enumeration resembles those found in Numbers and Joshua (Num. 1; 26; Josh. 18; 19). As the Lord formed the covenant community following the Exodus from Egypt, so He re-creates it following the return from Babylon. 2:2 Zerubbabel. A descendant of David and a grandson of King Jehoiachin, he was the leader responsible for laying the temple’s foundation (3:8–10). Jeshua. He was high priest at the time of the restoration (Hag. 1:1; Zech. 3:1).

Nehemiah. Not the same Nehemiah who later oversaw the reconstruction of Jerusalem’s walls. Mordecai. Not the same Mordecai who was Esther’s cousin. 2:2–35 The first group listed is the laity. The list is in two parts: part one (vv. 3–20) gives the family names of the returnees, and part two (vv. 21–35) lists their towns. The laity are mentioned ahead of the clergy, in keeping with the emphasis in Ezra and Nehemiah on the significance of the common people in rebuilding the kingdom (2:1–70 note). 2:36–58 The next groups were officially associated with the temple service: priests (vv. 36–39), Levites (v. 40), singers (v. 41), gatekeepers (v. 42), temple servants (“Nethinim,” vv. 43–54), and Solomon’s servants (vv. 55–57). Solomon’s servants probably served in the temple, since they are counted together with the temple servants in v. 58. 2:59–63 The final group of returnees is made up of those who could not prove that they were Israelites. Again, the laity is listed first (v. 60), then the priests (v. 61). 2:62 excluded … as defiled. A man had to be descended from Aaron in order to be a priest (Ex. 29:44; Num. 3:3). 2:63 the most holy things. Only a priest or a member of his household could eat the portion of the sacrifice allotted to the priests (Lev. 22:10). the Urim and Thummim. A device for making decisions (Ex. 28:30), needed in this case to determine the ancestry of these priests. 2:64 forty-two thousand three hundred and sixty. This is the same total as in Neh. 7:66. The sum of the figures in the list in Ezra is, however, only 29,818, while the sum of the list in Neh. 7 is 31,089. Certain groups may have been counted without being listed, or an error might have occurred in copying manuscripts. 2:68 offered freely. The first temple was also built with freewill offerings (1 Chr. 29:1– 9), not with the tithe. The principle of giving beyond the tithe willingly and according to one’s ability is still at work in building the kingdom under the new covenant (2 Cor. 8:11). 2:70 This final verse closes off the section by echoing v. 1. In v. 1 they “came back” and “returned”; in v. 70 they have “dwelt in their cities.” The Lord had returned the people of promise to the Land of Promise. 3:1–6:22 The people rebuild the altar, resume the sacrifices (3:1–6), and then rebuild the temple itself (3:7–6:22). Spurred on by the prophets Haggai and Zechariah (5:1–2) and blessed by God (5:5), they succeed in spite of opposition from the peoples around them (ch. 4) and the governor of Trans-Euphrates, “the region beyond the River,” (5:3–6:12). 3:1 the seventh month. This was Tishri (September-October), the month of the Feast of Tabernacles (Lev. 23:33–44). The desire to celebrate this feast (3:4) no doubt provided the stimulus needed to rebuild the altar. 3:2 burnt offerings. Burnt offerings were the primary offerings (Lev. 1), but others are also in view (v. 5). The burnt offering was the continuing basis on which a sinful people could live in the presence of a holy God (Ex. 29:42), looking forward as it did to the sacrifice of Christ, as the final sacrifice that brings sinners into the presence of God (Heb. 10:19–20). as it is written. The written word was a powerful tool used by God to accomplish His redemptive plan. 3:3 Though fear had come upon them. They had the courage to build the altar and lay the foundation of the temple. But their courage would soon be tested (4:4–5), and the work would be stopped (4:24). 3:4–6 Not only was the Feast of Tabernacles celebrated, but the entire sacrificial system was set in motion, because the sacrifices were a part of maintaining the covenant relationship (Heb. 9:22). So important were the sacrifices that they were started before the temple itself was finished.

3:7 Provisions were made immediately to begin rebuilding the temple. The language of v. 7 recalls the materials assembled for Solomon’s temple (1 Chr. 22:2–4; 2 Chr. 2:8–16). 3:8 the second month. This is Ziv (or Iyar, April-May), the same time of year that Solomon began building the original temple (2 Chr. 3:2). the second year. 536 B.C. to oversee the work of the house of the LORD. This phrasing is virtually identical to the language used about Solomon’s temple (1 Chr. 23:4). 3:10 When the builders laid the foundation. The focus of the narrative is the response of the people rather than the mechanics of construction. If the return of the temple articles encouraged the spirits of the people (1:9–11 note), much more did the laying of the foundation confirm their faith in God, who had promised restoration after exile (Deut. 30:1– 5). Their expression of praise echoes exactly the dedication of Solomon’s temple (2 Chr. 5:13). 3:12 But many … wept. The tears of the older members of the community were not tears of joy, but tears of disappointment because of the contrast between this small beginning (cf. Zech. 4:10) and the splendor of Solomon’s temple. Similar disappointment would later call for rebuke (Hag. 2:1–5), but for the moment the joy of the Lord was the strength of many. 4:1 the adversaries. Though these people came with apparently good intentions, they are referred to as “adversaries,” since they later tried to undermine the work of restoration. There was some political motivation in this conflict, because only returnees had authorization from Cyrus to undertake construction (1:2–4). But ultimately the trouble was religious. The “adversaries” were people from various places who had been transplanted into Samaria, the area north of Judah, after the destruction of the northern kingdom of Israel in 722 B.C. (4:9– 10 note). They worshiped many gods and incorporated worship of the Lord into their polytheism (2 Kin. 17:24–41). The animosity between the Jews and the Samaritans who descended from these “adversaries” forms part of the background of the New Testament (cf. John 4:1–42). 4:3 we alone will build. The discrimination was not racial or political, but religious. From the early days of living in the Promised Land (Judg. 3:6) and throughout their history (2 Kin. 17:7–17), alliances with foreigners led the Israelites into idolatry and ultimately to exile from the land (2 Kin. 17:18–23). The failure of the returnees to separate themselves from the indigenous population became a problem before long (Ezra 9; 10). The same principle of religious separation is still operative under the new covenant (2 Cor. 6:14–7:1). 4:4 the people of the land. The “adversaries” of v. 1. 4:5 hired counselors. Perhaps these were Persian officials who could be bribed. The obstructive efforts of the adversaries caused a delay in the work from the time of Cyrus (550– 530 B.C.) until the second year of Darius (522–486 B.C.). 4:6–23 This material is a separate section, describing opposition to rebuilding the wall after Darius and during the reigns of Xerxes (486–465 B.C.) and Artaxerxes I (465–424 B.C.). The narrative justifies calling the neighboring peoples in v. 1 “adversaries.” Second, it shows that opposition was not a brief and passing problem, but a foretaste of prolonged opposition to the people of God in rebuilding God’s ‘‘house‘—the temple, but also the city and the nation. 4:6 Ahasuerus. Ahasuerus (Xerxes) succeeded Darius and was king of Persia from 486 to 465 B.C. they wrote an accusation. The subject of the verb is not specified, but the context shows that the troublemakers were a later generation of the “adversaries” of v. 1. Nothing is said about the nature of the accusation.

4:7 Artaxerxes. Artaxerxes I, successor to Ahasuerus (Xerxes) and king of Persia from 465 to 424 B.C. wrote to Artaxerxes. There is no information about the content of this letter, but considering the context it was doubtless an effort to prevent rebuilding the wall. Aramaic. This was the language of international diplomacy in the ancient Near East. 4:8–6:18 This section is written not in Hebrew, but Aramaic, the language of the original documents. The correspondence expresses the concern of various Gentile officials about the progress of the Jews’ work. 4:8 scribe. Scribes were high officials who wrote official correspondence and kept archival records for the provincial government (7:6 note). 4:9 the rest of their companions. The opposition did not come from a few, but was broadly based. 4:10 Osnapper. Probably Ashurbanipal, the last successful king of Assyria (668–627 B.C.), who transplanted various peoples into Samaria. This practice was begun after the fall of Samaria in 722 B.C., probably by Sargon II (2 Kin. 17:24). beyond the River. The area west of the Euphrates, including Aram, Phoenicia, and Palestine. 4:12 finishing its walls. See note 4:6–23. 4:14 we receive support from the palace. Lit. “we have salted with the salt of the palace.” Probably this is a way of referring to the covenantal obligation of a vassal to his overlord (cf. Lev. 2:13; Num. 18:19; 2 Chr. 13:5). 4:15 book of the records. The various Aramaic documents used in writing this section of Ezra would have been kept in a similar archive. a rebellious city … was destroyed. See 2 Kin. 18:7; 24:1. 4:16 have no dominion. Obviously an exaggeration, these words were intended to sway Artaxerxes. 4:18 has been clearly read. The king was not given a summary of the letter; it was read to him word for word. 4:20 Israel once received tribute from other nations, under David and Solomon. Now, even though they have returned to the Land of Promise, God’s people must submit to the rule of the ungodly (9:9 and note). 4:24 After the section dealing with opposition to the rebuilding of the wall (vv. 6–23), the author returns to the topic of vv. 1–5, rebuilding the temple. 5:1, 2 The year Haggai and Zechariah began to prophesy was the same year referred to in 4:24, the second year of Darius (Hag. 1:1; Zech. 1:1). Work on the temple did not resume because of a decree from Darius, but because of the preaching of God’s prophets and the obedient response of God’s people (Hag. 1:14, 15). 5:1 over them. Both the people (Deut. 28:10) and the prophets (Jer. 15:16) belonged to God. 5:2 helping them. The help took the form of courageous preaching and constant encouragement (as in the books of Haggai and Zechariah). 5:3, 4 As soon as the work on the temple was renewed, the Persian officials of the area renewed their opposition to it. 5:5 This time God chose to intervene, and the officials permitted the work to continue until they should hear from Darius. Here, as throughout Ezra and Nehemiah, God intervened through the actions of people (cf. note on 1:1). 5:8 province of Judea. Judea was a province in the Persian Empire, not an independent political state. prospers in their hands. It prospered due to the care of God (v. 5), the preaching of the prophets (vv. 1, 2), and the leadership of Zerubbabel and Jeshua (v. 2).

5:9 Who commanded you. The question underscores Judah’s lack of independence. 5:11–16 The reply of the Jewish leaders to the questions of the Persian officials (vv. 3–4) is included in the letter to Darius. 5:11 God of heaven and earth. This was a fuller form of the more frequent title “God of heaven” (1:2 note). a great king of Israel. Solomon built the original temple in the years 966–959 B.C. (1 Kin. 6:1, 38). 5:12 gave them into the hand. God gave Israel into the hand of Nebuchadnezzar to punish them for breaking the covenant. Those who trust in Christ are safe from God’s righteous anger (1 John 4:17–18), because God the Father gave Christ into the hands of wicked men, and Christ endured God’s wrath on behalf of the elect (Mark 9:31; Luke 9:44; 24:7; Rom. 8:32). Chaldean. The Chaldeans lived in southern Mesopotamia and established the NeoBabylonian Empire by overthrowing the Assyrians in 612 B.C. The new empire continued until overthrown by the Persians in 539. 5:13 issued a decree. Here is the answer, on the human level, to the question posed in 5:3. 5:14 Sheshbazzar. See note 1:8. 5:16 from that time … under construction. The work was not done continuously, but with a break of about seventeen years (4:24 note). 5:17 let a search be made. This is the second reference to an archival search, underscoring the theme of the power of written documents (Introduction: Characteristics and Themes). The first search (4:15) had stopped the building of the wall. The second search would result in the completion of the temple. 6:1, 2 Darius responded to Tattenai’s request. The search began in the treasury at Babylon, but the decree was found in Achmetha (Ecbatana, see text note), a city almost three hundred miles northeast of Babylon, and probably the city from which Cyrus issued the decree. 6:3–5 This copy of the decree differs somewhat from that in 1:2–4; for example, God’s name is not used (“LORD”). The copy in 1:2–4 is what the heralds proclaimed to the Jews, while this copy is the minutes kept as an official record. 6:3 its height sixty cubits and its width sixty cubits. These dimensions are larger than those of Solomon’s temple (1 Kin. 6:2). They may give the maximum size allowed rather than the size planned. 6:6–12 Having found Cyrus’s decree, Darius issued a second decree reinforcing it. In God’s providence the opposition of Tattenai and his associates turned out for the good of the project (cf. Gen. 50:20). 6:9 whatever they need. As a result of the opposition, provision was made for continuing the temple services. 6:10 pray for the life of the king. See note 1:3. 6:11 whoever alters this edict. It was customary to pronounce curses on anyone who changed an official document (cf. Rev. 22:18–19). As a result of the opposition, God’s people were granted irrevocable support to rebuild the temple. 6:13 diligently did according to what King Darius had sent. Darius had ordered that his decree be “done diligently” (6:12), and it was. 6:14 the prophesying of Haggai … and Zechariah. The preaching of the prophets moved the people to start the work again (5:1–2) and to complete it. God … Cyrus. The same word is used for the command of God and the decrees of the Persian kings. God’s sovereign decree does not negate human responsibility, but rather establishes it. The reference to Artaxerxes may seem to be out of place, since the temple

proper was completed before he became king. However, the temple is not explicitly mentioned in the Aramaic text of v. 14, so the reference could be a preview to the finishing of the rebuilding of the entire “house of God,” including the community and the wall that were rebuilt under the authority of Artaxerxes (7:11–26; Neh. 2:1, 8). 6:15 the temple was finished. The date was March 12, 515 B.C., four years after the work was renewed (Hag. 1:15), twenty years after the work was begun (3:8), and almost exactly seventy years after the Solomonic temple was destroyed in 586. 6:16 the dedication of this house of God. With the dedication of the temple a major milestone has been reached. The parenthetical section of 4:6–23 has already given a preview of trouble to come. The dedication of the wall (Neh. 12:27) and the final reforms (Neh. 13) will complete the restoration of the Jewish community. 6:17 they offered. The number of offerings is small in comparison to those of Solomon (1 Kin. 8:62, 63). Reference to a sin offering shows an awareness of sin and faith in God who keeps His covenant of love (Deut. 7:9). 6:18 written in the Book of Moses. The written text prescribed the temple duties and ensured that they would be carried out. The first Aramaic section of Ezra ends with this verse. 7:1 Now after these things. About sixty years passed between the events at the end of ch. 6 and those at the beginning of ch. 7. The only information we have on this period from Ezra and Nehemiah concerns opposition in the days of Ahasuerus (4:6 note)—the events in the Book of Esther occurred during this period (Esth. 1:1). Artaxerxes. Artaxerxes I, king of Persia from 465–424 B.C. Ezra. The lengthy introduction of Ezra (vv. 1–10) signals his importance for what follows. The first information given about Ezra is his ancestry. The genealogy is full but not complete; the phrase “son of” is often used to mean “descendant.” Ezra’s line goes back to Aaron, establishing his priestly authority for his subsequent actions. 7:6 came up from Babylon. Not all the pious exiles had returned with Sheshbazzar in 538 B.C. Ezra’s family had not. Ezra had probably not been born at the time of the first return. He grew up in Babylon, where most of the exiles lived. a skilled scribe. In the Old Testament, scribes were often government officials who composed official documents (4:8 note; 2 Sam. 8:17; 1 Kin. 4:3), administered temple treasuries (2 Kin. 12:10, 11; 22:3, 4, 9; Neh. 13:13), served as court emissaries (2 Kin. 18:18– 37), and provided literary functions like taking dictation (Jer. 36:32). Ezra had governmental authority (v. 25), but his most important qualification was as a teacher of God’s law (vv. 10, 11, 14; Neh. 8:1–9). which the LORD … had given. The “Law of Moses” is divine in origin (2 Tim. 3:16). The reference here may be to the first five books of the Bible. The king granted … his request. The actions of responsible human beings are traced back to the sovereign action of God: Ezra asked and Artaxerxes complied because God favored Ezra. 7:7 Some … came up. Ezra was not alone, but leading a second group of returning exiles. the seventh year. 458 B.C. 7:9 he came to Jerusalem. The trip took place in the spring, when there would have been ample water along the way. It took about four months. the good hand of his God. Success is attributed to God’s providence. 7:10 For. Ezra’s goal in going to Jerusalem is now given. As a diligent hearer and doer of the Word (James 1:22), Ezra’s goal was to teach others to do the same. 7:11–26 A copy of a letter from King Artaxerxes records his commission of Ezra to return to Jerusalem to inquire about the spiritual state of the people (v. 14), to provide

supplies for the temple (vv. 15–24), and to arrange for the administration of justice (vv. 25, 26). 7:11 letter. The letter (vv. 12–26), written in Aramaic (4:7 note), gives Ezra the authority to carry out the reforms recorded in the following chapters. The letter may have been written by Ezra and then signed by Artaxerxes, or Artaxerxes may have had Jewish advisers help compose the letter, as some of the details seem to indicate. 7:12 king of kings. A title used by Persian monarchs to indicate their supremacy over all subject kings. That God is the true King of kings is implicit in the Book of Ezra (1:1 note) and explicit elsewhere in Scripture (Rev. 17:14; 19:16). scribe. See note on v. 6. 7:13 This permission to return extends to all who are willing, as did the original decree of Cyrus in 1:3. 7:14 to inquire. Whereas Cyrus commissioned the first returnees “to build” a temple, Artaxerxes commissioned Ezra to inquire about the spiritual condition of the people. His efforts would help rebuild the community of God’s people, God’s “house” (Num. 12:7). 7:15–17 Artaxerxes’ knowledge of the details of Israelite worship indicates that Ezra or Jewish advisers wrote the letter themselves or assisted in writing it (1:2–4 note). 7:18 the will of your God. Conformity to God’s will is a major theme in the rest of the book. 7:20 whatever more may be needed. The generosity of Artaxerxes was like that of Darius (6:9). 7:23 why should there be wrath. See note 1:3. 7:25 Ezra’s role was twofold: exercising governmental authority and teaching the law of God (7:6 note). all the people … beyond the River. This means the Jews who had returned to Judah and Jerusalem. 7:26 the law of your God and the law of the king. The two are not identical. The distinction between religious and civil law was more important for the Jews in exile under a foreign civil power, than during the monarchy, when the state was of the same religion as the people. The second Aramaic section of Ezra ends with this verse. let judgment be executed. Ezra himself is not given the authority to punish in this verse; the “leaders and elders” exercise it in 10:8. 7:27 put such a thing … in the king’s heart. The actions of Artaxerxes are traced to the sovereign action of God. 7:28 extended mercy. “Mercy” represents the Hebrew word &hkesed, which refers to God’s covenant loyalty. The same word occurs in 9:9. Artaxerxes’ favor toward Ezra is owing to God’s covenant loyalty to His people. to me. The first reference to Ezra in the first person and the beginning of the Ezra’s “Memoirs” (Introduction: Characteristics and Themes). the hand of the LORD. Ezra’s awareness of God’s providential control was a source of encouragement for the tasks that lay ahead. 8:1–14 Not all the exiles returned in response to the decree of Cyrus in 538 B.C. A second but significantly smaller group returned with Ezra about eighty years after the first return. 8:15 none of the sons of Levi. Ezra wanted more Levites for service in the temple (v. 17), and perhaps to help with the sacrifices mentioned in v. 35. He may also have wanted Levites to be part of the caravan to the Promised Land, as they had been at the time of the Exodus from Egypt and the first return from Babylon (1:2 note). 8:16 Then I sent for. Ezra selected a group of influential men to persuade some Levites to return with him.

8:17 the chief man at the place Casiphia. The location is not certain, but it could be Ctesiphon on the Tigris River north of Babylon. Since in earlier (Deut. 12:5; Jer. 7:2–3) and later times, “the place” refers to a holy place, it seems that Casiphia was the site of a sanctuary. There was a Jewish sanctuary at Elephantine, Egypt, at this same time. Levites would have been concentrated at such a sanctuary, explaining why Ezra sent the delegation to Casiphia. Iddo would have been the leader at the sanctuary. 8:18–20 the good hand of our God. Ezra did not weary of ascribing his success to God’s providential control (7:6 note). Thirty-eight Levites were persuaded to return along with three key levitical leaders and 220 temple servants (“Nethinim”). Just as the Lord had stirred the spirits of Cyrus (1:1), the first returnees (1:5), and Artaxerxes (7:27), so His good hand moved these Levites to accept Ezra’s call. 8:21 a fast. Fasting is an aspect of “humbling ourselves” for the purpose of requesting something from God (2 Chr. 20:3). right way. Safety from bandits, among other dangers, is in view (v. 31). 8:22 I was ashamed. Ezra had testified to God’s providential control, not only before the saints but also before Artaxerxes. It would have seemed inconsistent with this testimony to ask for a military escort in addition. See note Neh. 2:7–9 for a contrast between Ezra and Nehemiah on this point. 8:23 He answered our prayer. Not then and there with words, but throughout the journey with actions (vv. 31, 32). 8:24 twelve. Twelve priests and twelve Levites, perhaps as representatives of all Israel (cf. v. 35). 8:25 the king … had offered. The total contribution listed in v. 26 is enormous, such that critics have doubted the authenticity of the list. However, the Persian kings were known for their great wealth and generosity toward the religions of subject peoples. There were also wealthy Jewish families in Babylon by this time. 8:28 holy to the LORD. Holiness is an attribute of God (Lev. 19:2) and, by extension, of anyone or anything belonging to Him, especially priests (Lev. 21:6), Levites (Num. 3:11–13, where “sanctified” means dedicated to God), and temple articles (Ex. 30:22–29). Ezra’s strict command arises from the spiritual threat that contact with the profane represented for the holy. 8:31 twelfth day. According to 7:9, departure was on the first day. The difference is due to the delay experienced in order to find the needed Levites. He delivered us. Again Ezra attributes his success to God’s providential control. The fasting and prayer for a safe journey was answered with the arrival of people and possessions in Jerusalem (vv. 21, 32). 8:32 stayed there three days. Compare the similar rest of Nehemiah in Neh. 2:11 (cf. Josh. 3:2). 8:35 offered burnt offerings. Just as the provisions had been made (7:17), so the sacrifices were offered. This is a picture of complete success.

The Times of Ezra, Nehemiah, and Esther (8:36) Events of the Book of Esther (483–471 B.C.) |———— —| 550

525

500

475

Events of the Book of Nehemiah (445–ca. 425 B.C.) |——————|

450

425

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|—Events of the Book of Ezra (538–458 B.C.)—| Zerubbabel Ezra and second and first return of exiles: return of Ezra 7–10 (458 exiles: Ezra B.C.) 1–6 (538 B.C.)

9:1 When these things were done. That is, four and a half months after arrival (7:9; 10:9). the leaders came to me, saying. Ezra had come to teach the law (7:10 note) and now some of the leaders came to him to report certain sins. Possibly they were responding to his teaching. have not separated themselves. The point was the difference of religion, not race, as the following verses indicate (vv. 10–12; 4:3 note). the peoples of the lands. Of those listed, only the Ammonites, Moabites, and Egyptians were present in the days of Ezra. The others were in the land during the Conquest under Joshua, and the mention of them could have brought to mind the original prohibitions against intermarriage (Ex. 34:10–16; Deut. 7:1–4). 9:2 the holy seed is mixed. The problem was not intermarriage of different ethnic groups, but the confusion of those set apart as holy by covenant with the Lord with those who were outside the covenant and therefore unclean (8:28, 29 note; 9:11–12 note). the leaders. The word for “leaders” here is the same as in v. 1. Not all the leaders led people to sin; some led the way to reform. 9:3 I tore my garment and my robe. This action was a typical way of expressing grief (2 Sam. 13:19). plucked out some of the hair of my head and beard. This action is unusual. Some years later, Nehemiah would encounter the same sin, but rather than pulling out his own hair, he would pull out the hair of the offenders (Neh. 13:25). 9:4 everyone who trembled. There was a group who had not intermarried, but who had feared the Lord and kept His law (cf. Is. 66:2). the evening sacrifice. Mid-afternoon, a time of prayer as well as sacrifice (Ps. 141:2). 9:5 fell on my knees and spread out my hands. See 1 Kin. 8:54. Kneeling expresses humility before the majestic Lord (Ps. 95:6), and spreading the hands often accompanies petitions (Ps. 28:2). 9:6 ashamed and humiliated. Previously, Ezra had been ashamed to ask Artaxerxes for protection on the return trip (8:22). Now his shame is of a different kind, a shame joined with the guilt that results from sin. our iniquities … our guilt. Ezra is acutely aware of the people’s sin and guilt before God. Note also the sudden shift from “my” to “our.” Though Ezra was not guilty of marrying into paganism, he identified himself with the people in their sin, as did the Suffering Servant of Isaiah (Is. 53:12; 2 Cor. 5:21). 9:7 Since the days of our fathers. There was a sense of corporate solidarity and mutual responsibility that spanned the generations. 9:8 a little while. The status of the returnees as the recipients of God’s favor was in jeopardy. grace has been shown from the LORD … a remnant. Justice demanded the absolute end of the people of God, but grace preserved a remnant. Through this remnant the Messiah would come and redemption would be accomplished.

a peg. A “peg” is a stake that holds a tent in position (Judg. 4:21) or a nail that holds up objects that are hung on it (Is. 22:23–25). The Lord had given Israel a place in His temple, like the peg of a tent, and had made Ezra someone who could be trusted with burdens. enlighten our eyes. An idiom for increased vigor (Ps. 13:3). 9:9 we were slaves. Though restored to their land, the people of God were not politically independent, as they had been during the monarchy (4:19–23 note). God did not forsake us. God’s promise not to forsake the nation was, in its outer, typological aspect, conditional (10:5 note). If Israel forsook God and the covenant by disregarding the law, she would forfeit the blessings and experience the curses (Deut. 28:20; 29:24–25; 31:16–17). But even so God would never finally desert Israel, through whom Christ would come. See Lev. 26:44, 45; Ps. 89:30–37; Is. 54:7; Rom. 11. the kings of Persia. Specifically, Cyrus (550–530 B.C.), who issued the decree to return, Darius (522–486 B.C.), who confirmed the decree, and Artaxerxes (465–424 B.C.), who commissioned Ezra to teach the people. a wall in Judah and Jerusalem. This phrase does not refer to the wall built later by Nehemiah, but is a figure for the protection afforded the returnees (note the other figurative language in v. 8, and that the wall of Nehemiah was not built around all of Judah). 9:10 forsaken Your commandments. Forsaking the commandments meant that covenant curses could fall upon the people at any time (v. 9 note on “forsake us”). 9:11 You commanded … saying. Moses was the prophet who gave the command initially (Deut. 7:1–3). The words are not a quotation of a single text, but a summary of the theology of separation taken from numerous texts, such as Lev. 18:25; Deut. 4:5; 7:3; 18:9; 27:3; 2 Kin. 21:16. The separation was not ethnic or racial but religious. Intermarriage with people outside the covenant introduced a relentless temptation to corrupt or abandon worship of the true and living God (cf. Deut. 7:3, 4; Judg. 14:1–4; 1 Kin. 11:1–4; 2 Cor. 6:14). 9:13 less than our iniquities deserve … deliverance. The restoration was on the basis of grace and the promise of the Abrahamic covenant (Deut. 4:25–31). So also was the initial entrance into the land (Deut. 9:5). 9:14 no remnant. Ezra fears that the current covenant breach might result in ultimate judgment. Though judgment would later come upon the nation (Luke 20:9–19), even then there would be a remnant according to grace (Rom. 11:1–5). 9:15 Ezra’s conclusion is that even now the people live only because of God’s grace. 10:1 Ezra … weeping. Other leaders had set the pace for sin (9:2). Now Ezra set the pace for repentance, not by exhorting the people to mourn, but by mourning himself. 10:2 Ezra’s confession in 9:13, 14 became the confession of the people through one of their leaders, Shechaniah. there is hope. Shechaniah encouraged Ezra that all was not lost. 10:3 make a covenant. This was not an entirely new covenant, but the renewal of the Mosaic covenant in terms of an oath (v. 5) to keep the stipulation regarding intermarriage (Deut. 7:3; cf. Jer. 34:8–22 for a similar covenant renewal). to put away. This is not the usual Hebrew phrase for divorce, and is used only here for putting away a wife. The Hebrew expression in v. 2 (“have taken … wives”) is not the usual phrase for marriage, and is used in the same way only in Neh. 13, in an analogous situation. The author’s choice of language seems to indicate that he did not regard the unions as legitimate marriages, nor the sending away as actual divorce. according to the law. The law does not provide explicitly for this exact situation. The phrase may refer to sending a woman away with her children, some provisions (Gen. 21:14), and certain legal rights (Deut. 21:10–14). 10:5 Ezra arose. Ezra responded to the encouragement of Shechaniah and put his advice into practice.

made … all Israel swear an oath. The covenant was conditional, as the swearing of the oath by the Israelites and not by the Lord indicates (9:9 note; Jer. 34:8–22). 10:6 the chamber. Located in the temple. ate no bread and drank no water. A total fast was rare (Deut. 9:18). The fast indicates that Ezra did not think the exiles were immune to the covenant punishments on the basis of an oath alone. 10:8 within three days. Three days was sufficient time for any who wished to travel to Jerusalem, owing to the reduced territory of Judah. confiscated … be separated. Failure to comply would have resulted in the loss of property and excommunication (7:26). 10:9 Judah and Benjamin. See note 1:5. the ninth month, on the twentieth of the month. It was December, in the cold and rainy season. Jerusalem is colder than most of the countryside around it, and rainfall in the region is more concentrated than in temperate climates. all the people. The people as a whole responded to the proclamation. trembling because of this matter. Ezra’s distress had spread throughout the populace (v. 1 note). 10:11 make confession. Lit. “give thanks and praise to.” When a person confesses sin and trusts in God for mercy, praise is given to God. In Psalm 103 the psalmist “blesses” God by confessing who God is and what He has done. do His will. Confession must lead to repentance (v. 6 note). separate yourselves. See note 9:11–12. 10:12 all the assembly answered. Not only had all the men assembled and expressed their distress (v. 9), but they also agreed with Ezra as to their sin and guilt. 10:13 But. This was not an attempt to escape the responsibility to repent, but an expression of genuine concern that the repentance be carried out well. 10:15 opposed this. They probably opposed the delay, though they may have opposed the sending away of the foreign women. 10:18–44 From this list of those guilty of intermarriage it is evident that the individual who sins cannot find sanctuary within the larger community (Deut. 29:19–21). But for those who will avail themselves of the sacrifice provided by God there is always forgiveness (v. 19).