EZRA

The book of Ezra, together with the book of Nehemiah describes the history of the exiled Jews who return from Babylon to Judah, covering the roughly hundred years from 539 till 432 BC. In the Hebrew Scriptures Ezra and Nehemiah is a double volume, ‘Ezra I’ and ‘Ezra II’. Both books are written by the scribe Ezra and are closely linked.
The Jews had been exiled to Babylon in 586 BC, living there in better conditions than first anticipated. The prophet Jeremiah had predicted that the exile would come to an end after seventy years (Jer 29:11) which was a daring prophecy at the time. But when in 539 BC the Medo-Persians defeat and conquer the entire Babylonian empire under the leadership of King Cyrus, big changes start happening. The Medo-Persians’ policy towards conquered people is very different from Babylon’s and in 538 BC they allow the forcefully resettled peoples to return to their homelands and rebuild their lives there. The Jews receive permission to return to Judah and rebuild the temple. Ezra starts his book with this most significant political event, which shows God’s power over history and his faithfulness to his given Word.
In 536 BC a first group of about forty-two thousand Jews return to Judah under the leadership of Zerubbabel (or Sheshbazzar), a grandson of King Jehoiachin (Ezr 1). Ezra lists all the returnees by their families and home towns (Ezr 2), affirming the importance of their obedience to God’s call. Upon arrival they first remake the bronze altar, set it up in the right place and start to offer the regular sacrifices, establishing their center and coming into relationship with God as per the Law (Ezr 3). After settling in the various villages and cities they start building the temple on its original site in 536 BC. But soon opposition arises: The Samaritans, a mixed race, offer to help rebuild the temple, but when Zerubbabel denies them participation (probably fearing a syncretistic faith) they start threatening the Jews and bribing officials to frustrate their plans. The construction stops for around fifteen years (Ezr 4).
In 520 BC God challenges the Jews through the prophets Haggai and Zechariah to start building the temple again. They obey and again are opposed, this time by the province governor Tattenai and his associate Shethar-bozenai. They inform the Medo-Persian king Darius and ask for instructions (Ezr 5). This time the Jews don’t stop building. King Darius searches and obtains the document of Cyrus which commanded the Jews to rebuild the temple. He sends Tattenai the command not to obstruct but rather support the Jews in their endeavor. The temple is finished and dedicated in the year 516 BC, exactly seventy years after its destruction in 586 BC.
In 458 BC the scribe Ezra returns with another group of about one thousand five hundred Jews from Babylon to Judah, mostly Levites and priests. Ezra also brings letters from the Medo-Persian King Artaxerxes that provide for the temple and exempt Levites from taxes (Ezr 7-8).
Upon arrival Ezra is shocked to find that the practice of intermarriage between Jews and idolatrous nations has started again, the very thing that brought Israel down in the first place (Jdg 2, 1 Ki 11). Ezra sits in silence for hours, prays and by God’s conviction the Jews start responding. They make a covenant to put the foreign wives away and proceed to do so very systematically (Ezr 10). A total of one hundred and ten marriages are cancelled, which can be estimated to be less than half a percent of the marriages. It seems the problem is caught early and dealt with effectively.
Ezra writes his book to comfort and assure the returned Jews, who are few in numbers and in many ways weak, that God’s calling is on them, indeed. Though things may not look quite as promising as they originally hoped for (small numbers, being beset by other nations, only partially owning the land and having no Davidic king), God is with them, protecting them and giving them favor. He assures them that the promise of God now rests on them. But he also challenges them that they can only be God’s people if they are faithful to God and obedient to his Law.

The book and the author
The book of Ezra, together with the book of Nehemiah describes the history of the exiled Jews who return from Babylon to Judah, covering the roughly hundred years from 539 till 432 BC. In the Hebrew Scriptures Ezra and Nehemiah is a double volume, called Ezra I and Ezra II. Both books are closely linked and are written by the scribe Ezra. Ezra tells the parts of the history that he is personally involved in using the “I” form (for example Ezr 7:28, 8:15), quite clearly identifying himself as the author. Jewish tradition also states that Ezra is the author of three books: Ezra, Nehemiah and Chronicles. Chronicles and Ezra are also clearly linked: The final paragraph of Chronicles (2 Chr 36:22-23) and the first paragraph of Ezra (Ezr 1:1-4) are describing the same event – Cyrus’ decree – in almost the same words.
Ezra is a priest of Aaron’s son Eleazar’s line (Ezr 7:1-5), a scribe skilled in the law of Moses, a scholar who has a clear sense of God’s guidance and favor ‘the gracious hand of God was upon him’ (Ezr 7:6). His life mission is described with the words ‘he set his heart to study the law of the Lord, to do it, and to teach it in Israel’ (Ezr 7:10). The triplet is significant: first being committed to truly know the law for oneself, being willing to obey it (an attitude without which understanding is not possible) and then desiring to share it with others.

God’s word fulfills
The Jews had been exiled to Babylon in 586 BC, living there in better conditions than first anticipated. The prophet Jeremiah had predicted that Babylon would fall (Jer 50-51) and that the Babylonian exile would come to an end after seventy years (Jer 29:11), which were daring – not to say unbelievable – prophecies at the time.
But then the Medo-Persians defeat and take over the entire Babylonian empire under the leadership of King Cyrus in 539 BC, big changes start happening. Amazingly Isaiah had spoken a prophecy over a hundred years earlier mentioning a Cyrus by name who would accomplish God’s will (Isa 44:28-45:1-6).
The Medo-Persians’ policy towards conquered people was very different from Babylon’s, they allowed the forcefully resettled peoples to return to their homelands and rebuild their lives there. The Jews receive permission to return to Judah and rebuild the temple in 538 BC (Ezr 1:1-4).

The Medo-Persian empire
The first to unite the Medes and Persians (550 BC) is Cyrus II, who is by birth half Mede from his mother’s side (a Median princess) and Persian-Babylonian from his father’s side (the Persian ruler Cambyses I).
Cyrus defeats the Lydian empire in 545 BC and marches on King Belshazzar of Babylon in 539 BC. He conquers Babylon in one night, an event also described in Dan 5, when a hand appears writing on the wall during Belshazzar’s feast. Cyrus did this genius feat by redirecting the river Euphrates and marching his troops into the impregnable fortress Babylon using the empty river bed under the wall. So Medo-Persia replaced Babylon as dominant empire.
Unlike the proverbially cruel Assyrians and Babylonians before them, who had used force to mix up and re-settle entire people groups, Medo-Persia lets conquered peoples live in relative peace in their own lands, worshiping their own gods, if they accept Medo-Persian over-lordship. This more liberal policy has been preserved in various forms. See the picture on the left, the famous ‘Cyrus cylinder’.

Following a time line of the Medo-Persian kings and their interaction with Bible characters:
550-530 BC   Cyrus II decree, Sheshbazaar made governor Ezr 1:1-4:6, Ezr 4:24-6:22
530-522 BC   Cambyses II
522 BC             Smerdis
522-486 BC   Darius I allows the Jews to keep building temple Ezr 5-6
486-465 BC   Xerxes / Ahasuerus husband of Esther
465-24 BC    Artaxerxes I provisions for Ezra, governor Nehemiah Ezr 4:7-23, Ezr 7:1-10:44

Significance of Cyrus’ decree Ezra 1:1-4
Ezra starts his book with this significant political event (Ezr 1:1-4) which is heavy with meaning: It shows God’s sovereign power over history and total foreknowledge. It shows God’s faithfulness to his given Word, to his chosen nation (even after the disaster) and that he is picking this history back up. Now God is calling the Jews in Babylon: to become again God’s people in God’s land, worshiping at God’s temple and having God’s calling on them. It is also a sore challenge to forsake all they have achieved in Babylon and to go to an area still devastated by war, with not much security or guarantees. Who responds to this call? Only those who are God-fearing, idealistic and obedient. Only those who who have forsaken idolatry and – though born during the exile – have believed the promises of Jeremiah.

The first return under Zerubbabel Ezra 1
In 536 BC a first group of about forty-two thousand Jews return to Judah under the leadership of Zerubbabel. Zerubbabel’s father is Shealtiel (Ezr 3:2, Hag 1:1), his grand father is King Jehojachin. Zerubbabel’s name is found in the genealogy of Jesus (Mth 1:12-13). He is called ‘governor’ (Hag 1:1) and is most likely identical with the ‘Prince of Judah’ Sheshbazzar (an Aramaic Name) who was made governor over Jerusalem by King Cyrus (Ezr 1:8). Prophet Haggai assures him of God’s affirmation, authority and favor: ‘I have chosen you’ (Hag 2:23). He is handed the temple vessels that Babylon had looted in 586 BC. Media-Persia is thorough and organized (Ezr 1:7-11).

List of the first group of returnees Ezra 2
Ezra meticulously lists the leaders of the return and all the numbers of returnees by their families and home towns. The priests and Levites (singers, gatekeepers, temple servants) and Solomon’s servants are mentioned separately. Actually there are three lists of returnees, Ezr 2:1-70 and Neh 7:5-73 referring to the first return, and Ezr 8:1-14 referring to the second return. There is some variation of numbers, probably the second list being an update of the first, as Jews kept coming and joining.
Though the lists may be boring reading, they are significant. They not only express the need for accurate historical records and efficient administration, they also place importance on the obedience and sacrifice of each individual returnee. Before the exile a Jew was part of Judah simply by being born there. Now things depend on a personal response to God’s calling. These are the lists of the willing. Personal choice becomes increasingly important – over against race – as we move toward the New Testament.

Altar and Sacrifices restored Ezra 3
Upon arrival the Jews first remake the bronze altar, set it up in the right place and start to offer the regular sacrifices in accordance with the Law. They establish their spiritual center, celebrate God and relate to God as he instructed in the Law (Ezr 3:1-6).
After settling in the various villages and cities Zerubbabel the governor and Jeshua the high priest together start building the temple on its original site in 536 BC. They celebrate the laying of the foundations with joy, though the very old among them, who still remember Solomon’s great temple, also cry (Ezr 3:6-13). Haggai addresses those discouraged with God’s promise that this temple will be filled with greater splendor than Solomon’s (Hag 2:9).

Opposition to the building of temple and walls Ezra 4
But soon opposition to the building of the temple arises: The Samaritans, a mixed race, offer to help rebuild the temple. But when Zerubbabel denies them participation (probably fearing a syncretistic faith) they start threatening the Jews and bribing officials to frustrate their plans. The construction stops for around fifteen years (Ezr 4:1-5, 24).
Ezra, departing from a chronological order, inserts here another opposition that the returned Jews faced much later, opposition this time against the rebuilding of the walls of Jerusalem in 444 BC (Ezr 4:7-23).
The chart on the right shows the chronology of Ezra and Nehemiah.

Restarting the temple construction Ezra 5
In 520 BC God challenges the Jews through the prophets Haggai and Zechariah to start building the temple again (Hag 1:2-6, Zec 1:16). They obey and restart construction. And again opposition arises, this time from the province governor Tattenai and his associate Shethar-bozenai. They inform the Medo-Persian king Darius of the temple building and ask for instructions what to do in this matter (Ezr 5). This time the Jews don’t stop building.

Completing the temple Ezra 6
King Darius orders an inquiry and obtains the document of Cyrus which commanded the Jews to rebuild the temple in a library in Ecbatana (Ezr 6:1-2). He sends Tattenai the command to not obstruct but rather to support the Jews in their endeavor (Ezr 6:6-12).
The temple is finished and dedicated with elaborate sacrifices in the year 516 BC, exactly seventy years after its destruction in 586 BC (Ezr 6:13-18). They celebrate the Passover feast with joy at its right time (Ezr 6:19-22).
Though this is a moment of joy, it is clear that this second temple is only a shadow of the first, in size and beauty. Also there was no visible evidence of God’s presence upon dedicating it, as there had been with Moses’ tabernacle (Ex 40:34) and with Solomon’s temple (1 Kin 8:10). The temple is also essentially empty, the ark had been lost. The golden incense altar had been replaced by a stone altar.

The second return under Ezra Ezra 7-8
In 458 BC the scribe Ezra returns with another group of about one thousand five hundred Jews from Babylon to Judah, mostly Levites and priests. Ezra also brings letters from the Medo-Persian King Artaxerxes that command provision for the temple (Ezr 7:21-23) and prohibit taxation of the Levites (Ezr 7:24). They further give Ezra authority to appoint local judges who know the Law of God, to teach the Law to people and to hold the population accountable to it (Ezr 7:25-26). It is not mentioned how Ezra obtained such favors with Artaxerxes. He attributes it all to God ‘for the hand of the LORD my God was upon me’ (Ezr 7:28). One thing to consider is that Artaxerxes is the son of Ahasuerus, husband of Esther. Though there is no indication from history that Artaxerxes is Esther’s son, her and Mordecai’s presence at the court in Persia would have influenced things in favor of the Jews.
Ezra lists the Jews returning with him in this second group. They are about one thousand five hundred men, so maybe about three to four thousand persons all in all. Ezra makes a special effort to ensure more Levite temple servants return with him (Ezr 8:15-20). They also bring along further donations for the temple (Ezr 8:24-30).

Grief and prayer over mixed marriages Ezra 9
When arriving in Jerusalem Ezra is shocked to find that the practice of intermarriage between Jews and idolatrous nations has started again, the very thing that brought Israel down in the first place (Jdg 2, 1 Kin 11). Some officials put this issue to him (Ezr 9:1) but it also is officials and leaders of the people who have lead the way in marrying idolatrous wives (Ezr 9:2). It seems at least some of the leaders were concerned and hoped to find a way to address this.
Upon hearing this Ezra tears his clothes in an expression of grief and ‘sits appalled’ in silence for hours. Then he prays an emotional prayer of confession of sin, of repentance and of identification with those who have made these marriages ‘Here we are before you in our guilt, though no one can face you because of this’ (Ezr 9:5-15). He understands these mixed marriages as a spurning of God’s renewed grace to them as the returnees.

Leading the repentance Ezra 10
By God’s conviction the Jews surrounding him start gathering (men, women and children) and start crying also. Then Shecaniah, representing those present, addresses Ezra. He agrees with the guilt, but says there is hope if they repent. He suggests a covenant between them and God to bind themselves to putting away the foreign wives and children according to the law, ensuring a thorough repentance with life change (Ezr 10:2-4).
What does ‘according to the law’ mean? It could refer to the prohibition to marry foreign wives in the first place (Deu 7:4). It could mean that certificates of divorce must be given, allowing the woman to legally remarry (Deu 24:1). Since it is the husband divorcing without any guilt on the woman’s side, it would mean a financial loss, as the ‘denmohor’ (marriage security money) must be paid to her, so she and any possible children have something to live on. They are willing to do that. Still to modern ears the putting away of wives and children seem a drastic and harsh solution. What is at stake is a repeating of history, which in the long run hurts many more people than these corrective measures will.
Then Ezra gets up and makes the priests, Levites and all Israel swear that they will indeed put away their wives (Ezr 10:5). He then makes a proclamation in all the Jewish area for a mandatory assembly in three days (Ezr 10:6-8). At the assembly most decide to break up the mixed marriages but request time to do so (Ezr 10:9-15). A list of all those who entered mixed marriages (Ezr 10:16-17).
A total of one hundred and ten marriages are cancelled (Ezr 10:18-44), which can be estimated to be less than half a percent of the marriages. It seems the problem is caught early and dealt with effectively.

Ezra’s intention for the readers
In summary it can be said that Ezra writes this book for the returned Jews in Judah, as well as for future generations of Jews. He comforts them that though they are few in numbers and in many ways weak, God’s calling is on them, indeed. Though things may not look quite as promising as they originally hoped for (small numbers, being beset by other nations, only partially owning the land and having no Davidic king), God is with them, protecting them and giving them favor. He assures them that the promise of God now rests on them. But he also challenges them that they can only be God’s people if they are faithful to God and obedient to his Law.
According to Jewish tradition Ezra is the final compiler of the Hebrew Scriptures that we call the ‘Old Testament’. Ezra works hard to ensure that the Jews know the Law, know their history, understand their heritage, respond to God’s calling and are faithful and obedient even in the difficult circumstances they find themselves in. God himself will look after them over the coming centuries.

Background Information

Who wrote?

Internal Evidence

• Ezra, when describing his own return and work writes in the “I” form (Ezr ch 7 – 10, see Ezr 7:28, 8:15), quite directly claiming authorship.
• Equally in quite deliberate distinction the other events in which he did not take part are described in third person
• Ezr 7:11 Ezra is a priest, scribe, teacher of the law. The content and message of Ezra fits that, encouraging obedience to the law, focusing on worship, temple, Levites and priests.
• The careful quoting of all the records and documents involved would fit a scribe (one with access to temple records)
• 2 Chr 36:22-23 and Ezr 1:1-4 are parallel texts, almost to the word > Ezra is continuing the narrative after Chronicles.

External evidence

• Jewish tradition: Ezra is the author of Ezra and Nehemiah. These two books are one in the Hebrew Scriptures.
• It seems Ezra used Nehemiah’s journal, writings and records to describe the events in the book Nehemiah (> “I” form appears there also, but referring to Nehemiah).
• The majority of the modern critics believe that Chronicles, Ezra and Nehemiah were compiled and edited by Ezra
• Some think it’s the other way round: Nehemiah as author of both Ezra and Nehemiah. Speaking against that is the amount of content and focus given to the temple, Levites, Priests, even in the book of Nehemiah, which focus on the rebuilding of the wall in Jerusalem.
• Even in Nehemiah with the focus on walls, government and thebuilding of the national identity, it still bases on people being restored to their true identity as God’s people – obeying his laws, the focus and goal of Ezra.

When written?

Post-exilic timeline
In order to place Ezra and Nehemiah, we need to understand the overall post-exilic timeline. The first few Medo-Persian Emperors were:

• 539 BC           Cyrus of Medo-Persia defeats King Belshazzar and conquers Babylon
• 539-530 BC  Cyrus                             9 year reign Zerubbabel Ezr 1:1-4:6, Ez 4:24-6:22
• 530-522 BC  Cambyses                     8 year reign
• 522 BC           Smerdis                        7 month reign
• 522-486 BC  Darius I                        36 year reign
• 486-465 BC  Xerxes / Ahasuerus   11 year reign        wife: Esther
• 465-24 BC    Artaxerxes I                 41 year reign Ezra, Nehemiah Ezr 4:7-23, Ezr 7:1-10:44

Events mentioned in the Bible during this time range:

• 538 BC          Decree allowing people to return
• 536 BC          1st Return of Jews to Jerusalem under Zerubbabel
• 536 BC          Altar restored, sacrifices started up again
• 536 BC          Temple rebuilding started
• 516 BC          Temple rebuilding finished
• 458 BC          2nd Return of Jews to Jerusalem under Ezra, see Ezr 7:7 ‘in the 7th year of king Artaxerxes’
• 444 BC          3rd Return of Jews to Jerusalem under Nehemiah
• 444 BC         Jerusalem’s walls rebuilt Neh 2:1

• Ezr 4:7-23 departs from the chronological order of events. It describes opposition faced and events during the building of the walls by Nehemiah in 444 BC).
  > this suggests as date of writing for Ezra 444 BC (the 20th year of Artaxerxes reign).
• Neh 13:6 mentions 432 BC (the 32nd year of Artaxerxes)
• Neh 12:11 mentions Jadua the High priest. Jewish history says he became priest in 400BC.
  > this suggests as date of writing for Nehemiah 432 BC, possibly as late as 400 BC, or a later editorial comment

Written to whom?

• To the returned exiles in Jerusalem, Judea, surrounding area and those that had joined them and ‘separated themselves from the uncleanness of the land’ (Ezr 6:21)
• To those facing oppositions in wall rebuilding (bringing the background of temple rebuilding)
• To future Israel, to be reminded of their roots and their identity, history and God’s calling upon them.
• First hearers of Zerubabbel          536-516 BC
• First hearers of Ezra                      458 BC so about 80 years later
• First readers of Ezra                      458-444 BC or even later

Written from where?

• Most probably Jerusalem, as Ezra lived and worked there, the returned Jews were not so spread out and generally rather Jerusalem focused

Kind of literature?

• Prose > literal interpretation

Structure?

• Historical narrative

Composition?

• Containing lists of names, censuses, official documents, public records, quotes of royal decrees, letters, etc.
• The letter written to King Artaxerxes in Ezr 4:11b-18 and Ezr 7:12-26 respectively are written in Aramaic. The rest is in Hebrew.

Significance?

• Ezra and Nehemiah chronicles the post-exilic history, the re-establishment of altar, temple, worship and city walls.
• Ezra’s reformations had a long-term impact, visible still in the Jews of Jesus time:
  • Importance of the law, the sacrificial system
  • Purity of blood or race and of faith, the separation from idolators
  • Conflict with Samaritans
  • Importance of Jerusalem

Main persons?

Zerubbabel 1st return

• Zerubbabel’s father is Shealtiel (Ezr 3:2, Hag 1:1), his grand father is King Jehoachin of David’s line and in genealogy of Jesus (Mth 1:12-13). He is the leader of the 1st group of returnees, called governor in Hg 1:1, spoken about in Ezra and addressed by prophet Haggai.
• Then there is Sheshbazaar (Aramaic Name) mentioned in Ezr 1:8, 1:10, 5:14, 5:16 as Prince of Judah, who was made governor over Jerusalem by King Cyrus.
• This is probably the same person. How could this be?
• In 1 Chr 3:19 Zerubbabel is mentioned to be the son of Pedaiah, Shealtiel’s brother. Either this means that they are a pair of brothers leading. Or it could mean that this is still the same person. The likely explanation is that Shealtiel died, and Zerubabel was Pedaiah’s legal heir (and so called him son, like in Exo 2:10). Another explanation is that Pedaiah married his brothers widow and so Zerubabel became Shealtiels son by Levirate law (Deu 25:5-10).
• He has trust in God, in his promises to come true (therefore leads in the return to Jerusalem), he is courageous, takes the challenge, responsibility and risk. This wasn’t an easy job. He chose to return, to join what God was doing.
• Haggai in Hag 2:23 gives him God’s affirming word, authority and favor: ‘I have chosen you’ for the task.

High Priest Jeshua (= Joshua, = Jesus, ‘Jehovah is salvation’) 1st return

• Jeshua is the high priest returning with Zerubabel (Ezr 2:2, Neh 7:7, Ezr 3:2). He is called ‘Joshua’ in Hag 1:1, Zec 3:1.
• He is a the religious leader, a strong support to Zerubbabel. He helps rebuild the altar (Ezr 3:2, 3:8) and the temple (Ezr 4:3, 5:2).
• He also trusts in God, in his promises to be fulfilled, therefore he chose to return to Jerusalem, and plays a key role in restoring the house of God, the offerings and the feasts.

Ezra                                   2nd return

• Ezr 7:1-5 describes him as priest of Aaron’s son Eleazar’s line, a scribe skilled in the law of Moses, a scholar (Ezr 7:11)
• He leads the 2nd group that return to Jerusalem (during Artaxerxes of Persia), some 60 years after the temple’s completion.
• After much initial religious zeal for re-establishing the altar, the temple and the sacrifices, it seems Israel drifted into apostasy: many intermarried with their Heathen neighbors (Ezr 9, Neh 13) and the temple services and sacrifices were neglected.
• It’s not clear how Ezra acquired Artaxerxes’ favor, but he is granted all he asks for to carry out his purpose.
• Ezra works with a clear sense of God’s guidance ”the gracious hand of God was upon him” (Ezr 7:9), and ‘sets his heart to study the law of the Lord, to do it, and to teach it in Israel’ (Ezr 7:10).
• He identify with the sins of the people in ch 9, shows humility, and a heart for the people and God. He is hopeful, and trusts in the character of God.
• In Neh 8 he and the Levites translate or interpret the law so people can have a clear understanding of the laws. He is a true believer in community transformation, when people understand, obey and apply what law of God says.

Prophet Haggai          1st return

• He prophesies to the Jews in 520 BC, rebuking them for building their own houses but not God’s and encouraging them to restart the temple building immediately (Ez 5:1, Ez 6:14).
• The people of Israel obey his message and within 3 months the whole situation changes from defeat and discouragement to victory.
  Prophet Zechariah 1st return
• He is a prophet parallel to Haggai, encouraging the Jews to rebuild the temple.
• He is the grandson of Iddo, the head of one of the priestly families that returned from the exile (Neh 12:4, 12:16).
• Like Haggai, God raised up Zechariah as a prophet to encourage the Jews to rebuild the temple.

Surrounding nations?

Media (modern day Iran)

• Location: W and S of the Caspian Sea. It was bounded on the south by Susiana and Elam.
• They were linked closely in their background, linguistically and religiously, to the Persians with whom they eventually united after Cyrus King of Persia defeated them.
• Thus from 549 BC Medo-Persian Empire under Cyrus with Persia being dominant.
• The Medes were a warlike people, skillful in their use of the bow. They were a strong power for a long period, first the Persians first were subject to them. Assyria in its strong day (Shalmaneser) plundered several of the important cities, but no attempt to set up Assyrian rule over Media.

Persia (modern day Iran)

• Media to the North, Elam to the West, Carmania to the East.
• This small province with its Iranian tribe finally dominated the whole country, and founded the vast Persian Empire.
• The ancient roads from Europe to Asia cross Persia’s heartland. The capital was Persepolis.
• Persia (and Media) were races that spoke an Indo-European language. Persia > modern day Fars or Parsi.

Cyrus II the great                 550-530 BC

• Cyrus was half Mede (mother = daughter of Astyagus), a fourth Persian and Babylonian (his father Cambyses I is a child of Cyrus I of Persia and a woman of Nabonidus’ family of Babylon).
• Media’s army betrays Astyages of Media in favor of his grand-son Cyrus II > 550 BC Media and Persia is united.
• 545 BC he defeats Croesus of the Lydian empire and thus gains control over Asia Minor.
• 539 BC he conquers Babylon (King Belshazzar) and its empire. He installs Darius I (Gubaru) as governor of Babylon. This gives him Euphrates-Tigris plain, Assyria, Syria, Palestine.
• 538 BC he allows the conquered people to return to their homelands and rebuild them (Assyria and Babylon had forcefully resettled many peoples)

Cambyses II                           530-522 BC

• he conquers Egypt in 529BC

Smerdis                                   522 BC

• usurper, held authority briefly until put down by Darius I.

Darius I                                    522-486 BC

• During his reign Perisan Empire reach its high point. There was freedom of religion and custorm.
• He re-organized the vast empire: provinces, each under the rule of a satrap (a local ruler or a Persian noble), who informed the King about local matters. Attempt was made to preserve efficient forms of local government
• Darius further unified his empire developing state-highways, postal systems and legal codes.
• During his reign the Jews were allowed to finish the re-building of the temple

Xerxes / Ahasuerus            486-465 BC

• The events of the book of Esther happens during his reign. Husband of Esther.

Artaxerxes                             464-424 BC

• He allows Ezra and Nehemiah to return to Jerusalem for reformation and walls
• Capital originally Persepolis, later Ecbatana (Ezr 6:2), Susa (Neh 1:1) and Babylon were added.

Medo-Persian treatment of conquered peoples

Assyrians were proverbially cruel, used killing, skinning, threat tactics, deportation and depopulation, splitting up and remixing peoples and forced conversion to their national god. Northern Israel was destroyed by them in 722 BC.

• Babylonians also used deportation and depopulation, but leaving people together in big groups. Judah was destroyed and taken to captivity by them.
• Medo-Persians were generally generous and kind to submissive and cooperative kings but also harsh if rebellious.
• They allowed people to go to their homelands, assuming that when people are satisfied they will be loyal subjects.
• Medo-Persians wanted the blessings of the local gods, by treating people well, restoring idols, temples, giving back temple furniture’s, generous provisions for building temples and for sacrifices.
• The Jews were treated better than expected in exile, many could build up an existence, so much so that going back to Judea to their ancestral lands could only attract 42’000 (Ezr 2:64).

Medo-Persian punishment

• Ezr 6:11 shows impaling (piercing with a sharp stake) and making house a dunghill as a common punishment
• Dan 6 shows killing by throwing to the lions. To Zoroastrians fire was holy, so they don’t execute by fiery furnace

Medo-Persian Administration

• Conquered peoples pay tribute to the royal revenue through the provincial governors (satrap system). The officials answered directly to the king.
• Well organized system of translation and communication and clear accountabilities
• Respect for law, unalterable law once officially issued (see Dan 6 and Esther).

Medo-Persian gods

• Their early worship was polytheistic but there were some significant monotheistic leanings.
• They believed in good and bad spirits and intelligences: at the head of the good beings was one supreme intelligence who was worshiped as supreme creator, source of all good, preserver and governor of the universe: Ahura Mazda
• Zoroaster (probably the founder of the cult) taught that Ahura Mazda wars against an evil spirit.
• There was element of Messianism in the cult, it taught after the earthly life of a future savior, God will finally triumph over evil, and all souls pass over the bridge of decision, and enjoy eternal happiness, though some must first go through a purification by fire.
• Later developed a worship of heavenly bodies along with a Zoroastrian Dualism.

Historical Situation for Jews in and after the exile

• Judah taken into exile by Nebuchadnezzar in 3 waves
• 605 BC        1st group exiled to Babylon, among them Daniel (2 Chr 36:5-7, Dan 1:1-3)
• 597 BC        2nd group exiled to Babylon, above 10’000 people, among them Jehoiachin, Ezekiel (2 Kin 24:14-16)
• 586 BC       3rd group exiled to Babylon, total destruction of the city, walls, Solomon’s temple or 380 y (2 Kin 25:1-21)

Jews Condition during Exile

• They were settled in colonies (together) and as long as they were quiet subjects they were not oppressed or mistreated
• They were allowed to engaged in business, they built houses (Jer 29:5-7, Eze 2:65).
• Some, like Daniel, even held high positions in the state (Dan 2:48, Neh 1:11).
• Many prospered and did so well that when the opportunity to return came to return, they choose not to.
• Since the temple was destroyed, the Jews could not carry on their sacrificial system and pilgrimages to Jerusalem > they started focusing on law teaching, the ‘new job’ of the priests and Levites (Jer 29:1, Eze 1:5,7:10,14). They taught keeping of sabbath, circumcision, separateness > by New Testament times this has turned into a problem, an over-focus on observation of rituals and traditions and Jesus speaks out against it.

Difference in the political life for the Jews after the exile

• They were never again self-governed (except in Maccabean revolt) and never again by their own Davidic king, rather continue under the dominion of idolatrous, foreign super powers, currently Medo-Persia.
• Medo-Persia appoints the governor over Judah: Ezr 5:14 Sheshbazzar appointed, Neh 5:14 Nehemiah appointed.
• The Jews have to obtain permission (or prove they have it) from the kings of Medo-Persia for temple and walls.
• Red-tape wars and false reports (using a foreign administration to achieve local purposes) are used by their opponents: Ezr 4:7 Bishlam, Mithredath, Tabeel, Ezr 4:8 Rehum, Shimshai, Neh 6:6 Sanballat, Tobia, Geshem.
• The returnees were from Judah, probably assimilated Simeon, Benjamin and Levi. All other tribes are largely lost (except those moving from Israel into Judah before 722 BC). The returnees became known as ‘Yehudi’, ‘Jews’, a term not found in the Old Testament before Jeremiah. This name sticks still in the New Testament, and today.
• It is significant that the returnees are a fraction of a fraction of Israel, mostly from one tribe, and not all from that. Most of ‘Jewish blood’ is mixed into the peoples of Mesopotamia. There is no such thing as ‘pure blood’. There may be more ‘Jewish blood’ outside of Judeah than inside. > Blood is no longer an argument, if it ever was

Spiritual Life of Israel

Babylonian exile

• Freedom of religion but since temple, sacrifices and Jerusalem pilgrimages are no longer possible > focus on sabbath, circumcision and the study of law centering around synagogues.
• Prophecies of Jeremiah, Ezekiel and Daniel
• Some probably assimilated into Babylonian religion and culture, others became more distinctly Jewish.

Returnees

• Those who return would have been the most idealistic, the most hopeful, willing to abandon what was gained in Babylon to go back and pick up that calling and inheritance.
• Probably the reality looked a lot smaller and shabbier than what they had hoped for. Daily life struggles took their toll
• Haggai & Zechariah address a sagging in zeal for the temple rebuilding an a preference to get own houses done.
• Ezra addresses a problem of intermarriage with idolatrous peoples around them.
• Nehemiah addresses priest Eliashib using temple premises for Tobiah (Neh 13:4-9), Levites not being given the tithe (Neh 13:10-14), Sabbath being flaunted (Neh 13:15-22) and again marriages with idolators (Neh 13:23-31, same as in Ezra? Later again a problem?)
• It seems these reforms gripped, for in the following centuries is seems that the temptation of worship of pagan idols lost its power. Rather a very distinctive and separated Jewish society arose, with a strong focus on law, ceremonial purity, sabbath, circumcision etc.
• Prophecy became gradually less important, scribes taking the place of prophets

Main Ideas

• God fulfills his promises to return the people and rebuild the temple
• God’s provision through the pagan Kings command
• God is powerful and sovereign over any obstacle, over any ruler
• Faith and obedience to God’s word prospers even in the overall idolatrous setting
• True reforms and restoration are based on obedience to God’s command and laws

Main Reasons

• To encourage the Jews (facing wall – opposition) to trust again, to be hopeful, and be encouraged by God’s past miracles during temple rebuilding.
• To remind and challenge them about importance of the law and of obedience, of proper worship and repentance
• To remind the Jews of their calling as a nation and royal priesthood, teaching the nations how to live holy before God.
• It tells the story of the return from Babylon and rebuilding of the temple
• It shows how God fulfilled his promise given through prophets to restore his exiled people to their own land through Heathen monarchies
• He raised up such great men as, Ezra, Zerubbabel, Haggai, Zechariah, to rebuild the temple – and re-establish the old forms of worship, and put a stop to compromise with Heathenism.

EZRA TEXT

1st Division             The Jews return & build the temple                Ch 1-6

• Ezr 1               Cyrus’ decree                                        538 BC
• Ezr 1               a remnant returns with Zerubbabel  536 BC
• Ezr 2               list of the returnees                             536 BC
• Ezr 3               temple work started                            536 BC
• Ezr 4:1-5, 24  opposition to temple building            536 BC
• Ezr 4:6-23      opposition to wall building                 444 BC
• Ezr 5               temple work resumed                         520 BC
• Ezr 6               temple work completed                      516 BC > gap of 58 years

2nd Division           The people are retaught & re-dedicated        Ch 7-10

• Ezr 7-8           a 2nd group returns with Ezra           458 BC
• Ezr 9              confession of sin                                 458 BC
• Ezr 10            cleansing of sin                                   458 BC

CHAPTER 1           Cyrus’ decree

Text of Cyrus’ decree

• The text on the cylinder is a self-praise of Cyrus as Deliverer and Benefactor of Babylon and of more kingly line than Nabonidus. It mentions the repatriation of peoples and the re-building of temples in general (cities of Mesopotamia mentioned). Jerusalem, Judah or Jews are not specifically mentioned.
• Excerpt: ‘He (Marduk, a god) searched; he looked through them and sought a righteous prince… He called Cyrus; he appointed him to lordship over the whole world. …To his city, Babylon, he caused him to go; he made him take the road to Babylon, going as a friend and companion at his side … without battle, he permitted him to enter Babylon. I took up my lordly residence in the royal palace with joy and rejoicing; Marduk, the great lord, moved the noble heart of the residents of Babylon to meb… The people of Babylon [and . . . ], and the shameful yoke was removed from them’

Significance of Cyrus’ decree

• Ezra shows that God is faithful to his covenant made with Abraham, Isaac, Jacob (Gen 12, 15) and Israel (Exo 19)… history is continuing.The text on the cylinder is a self-praise of Cyrus as Deliverer and Benefactor of Babylon and of more kingly line than Nabonidus. It mentions the repatriation of peoples and the re-building of temples in general (cities of Mesopotamia mentioned). Jerusalem, Judah or Jews are not specifically mentioned.God is faithful to his covenant made with Abraham, Isaac, Jacob (Gen 12, 15) and Israel (Exo 19)… history is continuing.
• Israel had broken the covenant but God had remained faithful to his word and continued with this remnant.
• The prophecy of Isaiah over 100 years earlier about God using a Cyrus (Isa 44:28-45:1-6) fulfills before their very eyes
• The prophecy of Jeremiah some 70 years earlier about the 70 year captivity (Jer 29:10) fulfills before their very eyes
• Proving that God is faithful to fulfill his word, sovereign and in control over kings and empires, God of all nations, not Israel only, God of heaven and earth (Ezr 5:11) and the ultimate provider.

Significance of the Return

• All promises, inheritance, calling and covenant now rest now on the returnees. Through them the nations will be blessed, the world will receive the knowledge of the one true and living God, the written word of God – and ultimately the Savior of the world. Salvation is of the Jews, as Jesus says in Jhn 4:22.
• They have engaged in a 2nd Exodus, a restart of the history. Though there are no plagues, parting of the red Sea, manna or cloud, there is clear evidence of God acting on their behalf on the powerful kings around them “God stirred the heart of …”

First Hearers / 1st group returnees

• The 1st returnees, many of them born in exile, faced a difficult decision: to return to a devastated area, razed cities and ruins, but also to other people having populated their ancestral lands to one degree or another.
• It would take a lot of vision, faith, idealism, courage, sacrifice and commitment to sign up for this.
• The reality is a lot smaller, feebler, more drab than thought … idealism and excitement is quickly burnt up in the challenging daily realities > disappointment, discouragement, vision-lessness sets in.
• Returnees respond to the leadership and challenges of Zerubbabel, High priest Jeshua, prophet Haggai & Zechariah
• What will be the questions or doubts of the returnees be? > Did God really say? Are we called? Is this the right time? Is God with us? If so why is there so much opposition? Is this a waste of effort? Should I have stayed back in Babylon?
• The idealistic christian team, having had a word or vision of God, now pioneering in a new location. Then much trouble, lack, everything is not quite that glorious > Keep going, keep obeying the call of God, do not be discouraged, God is with you

First Readers / 2nd & 3rd group returnees

• The second returnees, probably with idealistic expectations, would have felt very disappointed at the intermarriages they find. If this community can’t stay true after altar, temple and promised land is restored, then who will? > shame, disappointment, fear, feeling to have made a mistake in coming.
• Themselves facing opposition, especially during the wall building
• Future generations after the return who will carry on the same calling
• joining ministry with high expectations, and finding the reality a bit more human and less exciting, disappointments set in … still: it is of God, keep pressing in, God uses it anyway

God’s and Ezra’s message to them

• Ezra starts with: God is faithful to his promise (Cyrus, 70 years), unlike them who again are compromising with their obedience to God.
• Gods calling, covenant, promise is not cancelled with the exile but is re-established in the returnees
• > This is a new beginning, God wants to restore and bless them, is working on their behalf and stirring the hearts of the powerful … God is sovereign and in control of all nations and empires.
• > They are in the right place doing the right thing with God on their side.
• God not only purposes the rebuilding of the temple, worship and city walls, but a Messianic purpose beyond: Israel’s calling to all nations.
• Easy to forget that God is faithful. How can this truth about God not just become a knowledge thing, but a living witness that draws me to God for his Grace when hard times come?
• Remember and recount stories of God’s faithfulness – this will inspire thankfulness, humility, faith, hope, courage when fear, doubts and hindrances finds you in the way …
• How big is my view of who God is? How am I limiting God?
• Will we trust the sovereignty of God – to work in his unlimited ways – to lead, project, provide etc – when we are in new situations, starting new families, new visions or new season in life. We need to remember God is still the same, faithful and sovereign even though the situations in our lives are different.

CHAPTER 2               List of Returnees

• Leaders of the 1st return Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah
• Israel 1st return Ez 2:1-70 Ne 7:5-73 Ez 8:1-14 (2nd return)
  Parosh descendants 2172 2172 150 males 0
  Shephatiah descendants 372 372 80 males 0
  Arah descendants 775 652 -123
  Pahath-moab, Jeshua & Joab descendants 2812 2818 200 males +6
  Elam descendants 1254 1254 300 males 0
  Zattu descendants 945 945 70 males 0
  Zaccai descendants 760 760 0
  Bani descendants 642 648 160 males +6
  Bebai descendants 623 628 28 males +5
  Azgad descendants 1222 2322 110 males +1100
  Adonikam descendants 666 667 60 males +1
  Bigvai descendants 2056 2067 20 males +11
  Adin descendants 454 655 50 males +101
  Ater, Hezekiah descendants 98 98 0
  Bezai descendants 323 324 +1
  Jorah descendants 112 124 +12
  Hashum, Hariph together descendants 223 +217
  Hashum descendants 328
  Hariph descendants 112
  Gibbar, Gibeon descendants 95 95 0
  Bethlehem 123 188 together with Netophah +11
  Netophah 56
  Anathot h 128 128 0
  Azmaveth, Beth-Armaveth descendants 42 42 0
  Kriatherim / Kiriathe Jearim, Chephirah, Beeroth 743 743 0
  Ramah, Geba 621 621 0
  Michmas 122 122 0
  Bethel, Ai 223 123 -100
  Nebo 52 52 0
  Magbish 156 no mention
  Elam 1254 1254 0
  Harim 320 320 0
  Lod, Hadid, Ono 725 721
  Jericho 345 345 0
  Senaah 3630 3930 +300
  Joab, Obaidah son of Jehiel 218 males

Levites Jeshua, Admiel, Hodaviah 74 74 0

Priests Jeshua, Jedaiah no mention 973
Immer no mention 1052
Pashur no mention 1247
Harim no mention 1017
Singers Asaph descendants 128 148 +20
Gatekeepers
Shallum desc, of Ater, Taimon, Akkub, Hdita, Shobai 139 138 -1

Temple servants descendants of Ziba, Hasupha, Tabbaoth, Keros, Siaha, Padon, Lebanah, Hagabah, Akkub, Hagab, Shamlai, Hanan, Giddel, Gahar, Reaiah, Rezin, neksoda, Gazzam, Uzza, Paseah, Besia, Asnah, Meunim, Nephisim, Bakbuk, Hakupha, Harthur, Baluth, Mehida, Harsha, Barkos, Sisera, Temah, Neziah, Hatipha
Solomon’s servants
Sotai, Hassophereth, Peruda, Jaalah, Darkon, Giddel, Shephatiah, Hattil, Pocheret-Hazzebaim, Ami
392 392 0

from Tel-melah, Tel-harsha, Chrub, Addan, Immer, desendants of Daiaiah, Tobiah, Nekoda, – couldn’t prove Jewishness
652 642
priests > descendants of Habaiah, Hakkoz, Barizllai > no record found, excluded from eathing most holy food until decision by Urim & Thummim

whole assembly 42360 42360
slaves 7337 7337
male and female singers no mention 200

Significance of these lists

• There is a focus on the individual and their choice (though certainly also clan or settlement wise). It’s a list of the willing, the risk takers. Everybody’s response and contribution counts
• Transition OT > NT: up to now an Israelite ‘was just part of Israel’, now an Israelite has to choose to be part of it.
• These are the people – with all their weaknesses – God will rest his future plan on
• To first readers these would be encouraging lists, finding their immediate and further removed ancestors mentioned > being challenged and encouraged to carry the flame and to live up to the calling.
• The importance of follow-up, of genealogies, of records, of history, of me and my decisions within history.

Why the variations of these lists?

• Clearly the two lists ‘know each other’, one is based of the other, but there are also significant variation in numbers, but also in sequence and way of putting things together.
• Probably one is an update on the other, a verification of numbers.
• Variations are easy to explain: people may have traveled but arrived late, been sick, been forced to delay on the road, been absent for various reasons at the counting. Also some numbers are according to villages, some numbers according to families and kindreds, some according to professions > it would be very easy for people to get counted twice, say a Levite gatekeeper from Bethlehem.

What do we learn from boring lists?

• The importance of administration, of paper work, of record keeping, of historical records, accuracy, mathematics, …
• Importance of good administration. Administration is like cleaning: if it’s well done nobody notices, if it’s not well done, it gets really annoying. Never look down on these jobs. No ministry runs successfully without a degree of organizedness. I have seen very gifted and able ministers cutting short their potential and offending people by not being organized. This doesn’t have to be your favorite, but you need to know its value. Also: staff your weakness!
• The importance of every individual’s life, decision, conviction, obedience.

CHAPTER 3                   Altar, Sacrifices & Foundation restored

What is the significance of God’s house for the Jews?

• God is dwelling in the midst of his people! The temple signifies God’s presence, the place where God meets with his people (Exo 25:8,22).
• God is a God of relationships, desiring to dwell with his people, but also holy and unapproachable. Fear vs desire.
• The temple is an object lession of God’s holiness and mercy, also exemplified in the sacrifices.
• Prophecies about the latter glory of the house of God in Mic 4:1-2 and Isa 2:1-3: Out of this place the word of God will go out to the peoples and nations, teaching them about the nature and character of God.
• With rebuilding the temple this is somewhat fulfilled, but the prophecies sure sounded so much more glorious.
• pointer to the NT when this fulfils in Jesus, Immanuel, who is the temple, who fills us (the temple) with his presence and Spirit (1 Cor 6:19), culminating in Rev 21:22-23 “I saw no temple in the city, God and the lamb is the temple.”

Zerubbabel’s temple

• It was inferior to Solomon’s temple in splendor and costly metals.
• Ezr 3:12 describes the people who saw the earlier temple weeping at this present temple.
• Hag 2:9 has the prophet encouraging the returnees that the glory of the later house will be greater than the former, not literally fulfilling (though Herod does the temple up significantly) but ultimately in Jesus. The purpose of the temple is to see changed lives and understanding of God’s law and ways.
• Zerubbabel’s temple didn’t have an ark, it was essentially empty, nor the ‘shekinah’ glory, nor the cloud filling it.
• Furniture of 2nd temple were: Incense altar made of stone (not gold), 1 table of showbread, one 7 branch candlestick instead of 10 in Solomon’s temple (reference?)

Significance of temple to returned exiles

• Reminder of God’s presence with them, to them and to other nations.
• Reminder of God’s calling and purposes continuing for them as a people. Ezra attempts to re-connect them with their history, their role. They are different from other nations – set apart but not to isolate (problem in NT)
• Re-starting the public worship of God through sacrifices and fests, means a re-teaching of the basic truths and concepts contained in these central pictures, foreshadowing Jesus.
• Temple as their spiritual center, not everyone sacrificing in their back yard, in contrast to the surrounding idolatry.
  As believers we are temple of the Holy spirit, this set us apart from the rest – so our lives should reflect the fruits of holy spirit. Our lives are the light and salt of the world – this fulfills what God always wanted – his dwelling place is not certain place or nation, but with men.

CHAPTER 4               Opposition

Ezra 4:1-5            People of the land, King Cyrus           536 BC

• People of the land are the mixed blood descendants of peoples Esarhaddon King of Assyria (680-669 BC) brought to Samaria and who intermarried with remaining Jews (2 Kin 17) > NT & present day Samaritans trace themselves to this
• They request to have part in the temple building, saying they have worshiped God as the Jews. Acutally their religion is syncretistic. Zerubbabel denies them participation, probably fearing a syncretistic faith.
• This seems a bit harsh, excluding willing people. But it is seen that the attitude wasn’t that great:
• When not allowed to participate, they discourage and make the Jews afraid and bribe officials to frustrate the plans.
• Also set this in context with Ezr 6:21, where people from the surrounding areas (not returned Jews) join the Jews, those ‘who had separated themselves from the pollutions of the nations of the land’. This shows that the Jews were not really excluding, but rather trying to make sure no compromise was made with ‘pollutions’ (idolatry, syncretistic worship).
• Be wise about who you associate yourself with. We should have a welcoming, including attitude, but there are limits.
• Opposition is successful, the building stops for around 15 years, from 536 BC to 521 BC, the 2nd year of Darius (522-486 BC) as stated in Ezr 4:24.

Ezra 4:6                They wrote an accusation King Ahaserus        486-465 BC

Ezra 4:7-23         Commander Rehum, scribe Shimshai King Artaxerxes       444 BC

• This is a preview of what will happen during Nehemiah.
• They write on behalf of all their associates, judges, governors, officials, the Persians, Babylonians, the men of Susa, and the rest of the nations whom Assyrian King Osnappar and Ashurbanipal (668-633 BC) deported and settled in the cities of Samaria. 2 Kin 17:6, 17:24-41, 18:11 describes this deportation and mixing strategy by Assyria.
• They write a letter of warning or complaint about rebuilding the city walls of Jerusalem.
• They write in Aramaic, the diplomatic language of the day.

CHAPTER 5                Prophets command to restart temple

Ezra 5:1-2           Prophet Haggai and Zechariah > temple restarted

• Through the encouragement of prophet Haggai and Zechariah, the Jews resume work on the temple in 520 BC.

Ezra 5:3-17 Opposition by the governor Tattenai

• Tattenai, the governor of the ‘province beyond the river’ and his associate challenge the Jews as to the legality of their enterprise and record names of the responsible. What is his relationship to Zerubbabel, who also is called governor and ‘prince of Judah’?
• Province beyond the River seems to be the lands on the other side of the Euphrates seen from Medo-Persia, Aram, Lebanon, Israel (in Ezr 4:20 it is used to decribe many countries, all that were under David / Solomon). Since Zerubbabel is also called governor, it seems that there are two levels, Tattenai is over the whole province, Zerubbabel over the more immediate area of Judah.
• They write a letter to King Darius I, informing him carefully of the decree of Cyrus the Jews are quoting, warning him and asking for further instructions.
• I think Tattenai’s intervention is not so much mean or hostile, rather is is careful and responsible. He is the governor and must know what is going on and is accountable to the Medo-Persian king. In his report he doesn’t suggest stopping them, he asks for ‘the kings pleasure in this matter’ (Ezr 5:17), leaving it to the king.
• When the king’s instruction comes back in favor of the Jews, Tattenai ‘does it with all diligence’ (Ezr 6:13).

Word Study “The Province beyond the River”

• Ezr 4:17 King’s answer to Rehum, Shimshai, the rest that dwell in Samaria, and the rest beyond the river
• Ezr 4:20 There have been mighty kings over Jerusalem which ruled over all the countries beyond the river (David)
• Ezr 6:6 Tattenai, governor beyond the river, Shetharboznai … and your companions beyond the river
• Ezr 6:8 Give to the Jews for the building of this house of God … that of the tribute beyond the river
• Ezr 7:21 Donations commanded for Ezra …. to the treasurers which are beyond the river
• Ezr 7:25 And you, Ezra … set magistrates and judges which may judge all the people that are beyond the river, such as know the laws of your God, and teach them that know them not.
• Neh 2:7,9 Nehemiah requests letters to the governors beyond the river for passage, timber, provisions

CHAPTER 6               Darius’ positive decree, temple completed

Ezra 6:1-13          Decree of Darius I affirming earlier decree of Cyrus

• Ezr 6:1 > A copy of Cyrus’ decree of 539 BC to the Jews is found not in Babylon but Ecbatana, confirming what the Jews said.
• This time they continue building while waiting what answer comes back (Ezr 5:5).
• Don’t lose courage. Keep doing what can be done. Don’t give up easily. God will do the rest.
• Darius I then affirms the permission of Cyrus and adds an instruction to provide sacrificial animals to the Jews.
• Governor Tattenai does as commanded. Lawfulness and bureaucracy at its best: careful record keeping, maintaining legality, proper procedure, accountability, upholding the earlier king’s decree. Something to learn from!
• Ezr 6:14-18 Temple finished and dedicated
• The Jews continue building the temple and finish it in 516 BC (exactly 70 years from its destruction in 586 BC), which is one way to calculate the 70 years. The other option is 605 BC (first conquest) to 536 BC, the start of the rebuilding of the temple.
• They dedicate the temple with joy and sacrifices, sin offering of 100 bulls, 200 rams, 400 lambs, 12 male goats.
• This is modest to what Solomon sacrifices at the first temple’s dedication: 22’000 oxen, 120’000 sheep (2 Chr 7:5).
• Also there is no visual manifestation of God is a cloud as when Moses dedicated the tabernacle (Exo 40:34-35) and when Solomon dedicated the temple (2 Chr 7:1).
• The priests and Levites resume their duties as instructed in the law (and by David, presumably)

What does this mean to original hearers? (1st, 2nd, 3rd returned exiles)

• They are in the right place doing the right thing, God is backing them up, giving favor with the Medo-Persian kings
• They need to keep trusting God to work things out for them, keep focusing on the job and why God brought them back
• Expect opposition to arise any time but trust God who is in control that he will fulfill his purpose for you. Faith grows in difficult times. > Needed encouragement for the current wall troubles
• Submit and abide by the laws of the land. Just because God commands them to re-build, doesn’t mean they are above the law of the land.
• Be honest with the purposes of rebuilding – seek for help from the king when needed, as Ezra and Nehemiah did.
• God can choose and use anyone to fulfill his purpose, even Medo-Persian kings and bureaucracy

Application

• The requirement is not perfection or success, ‘only’ faithfulness and endurance.
• Know to stop only when God says so – stopping in the midst of what God has already commanded even if there is opposition is really hard to pick up again. The courage nd momentum dies out and so re-starting is difficult
• So go back to what God said in the first place, and listen if he wants you to change course, otherwise keep preserving
• Opposition doesn’t always mean God has left you or that you are doing something outside of God’s will. Seek God and the wisdom of others.
• Maybe we are narrow-minded in our views and understanding of what God commanded to do – maybe we need to think bigger and see the bigger picture – see how God is using others to contribute to what we are doing. This can be an encouragement to set us on the right course.

CHAPTER 7              Return under Ezra

Ezra’s identity

• Ezr 7:1-5 Ezra gives us his identity and genealogy: Aaron > Eleazar > Phinehas >> Ahitub > Zadok > > Ezra
• The list is most definitely skipping, only 17 generations for the 1000 years from 1445 to 1458 BC is too little.
• As a law teacher and priest charged with teaching and reminding us of the law, he places importance on genealogy and his priestly line. Teaching the law always was meant to be one of the key functions of a priest (Deu 31:11 for example).
• Upon returning Ezra is informed by the officials that people, priests and Levites have married idolatrous foreign wives (Ezr 9:1) and the officials and leaders led the way (Ezr 9:2). How soon upon returning? He arrives in the 5th month (Ezr 7:9), this happens in the 9th month (Ezr 10:9), so about 4 months later.
• Ezra is from a priestly family, of the tribe of Levi, a “scribe skilled in the law of Moses” (Ezr 7:6). A law teacher, religious leader, lawyer, able to do contracts and legal transactions.
• Ezr 7:10 is an important verse to understand the man: ‘For Ezra had set his heart to study the law of the LORD and to do it, and to teach the statutes and ordinances in Israel’.
• Notice the triplet: to study, to do and to teach. Notice the repeated phrase that also was in Chronicles: “set his heart”, a wholehearted commitment, giving time and importance.
• Remember: study (or knowledge) without a commitment to apply doesn’t work. “if you continue in my word … you will know the truth” (Jhn 8:32-32). Those who obey truth will increase in understanding of truth.
• Also: only if you do it, can you teach it. Your authority in teaching will come straight from you life. This is why you can memorize and present another preacher’s most anointed sermon, and it will achieve exactly nothing.
• This is the secret to Ezra’s leadership. This is why there is the principle: “first do, then teach.” The sequence is important. But also: do teach!

Ezra’s favor with Artaxerxes

• Ezra describes himself as by God’s grace having “the hand of the LORD his God was upon him” (Ezr 7:6) > obtaining favor with the Medo-Perian King Artaxerxes. What favor? > official documents, permissions and authorization
• Ezr 7:11-13 Permission to go for Ezra and all Jews wanting to return to Judah.
• Ezr 7:14-18 Ezra is also given financial gifts from the king & his counselors in order to sacrifice at Jerusalem
• Ezr 7:19 Ezra is given vessels for the house of God in Jerusalem (whether left over conquered ones that are returned, or new ones as additonal gifts)
• Ezr 7:20-23 Ezra is given authority to ask for further assistance from the governor of the Province beyond the River. A generous limit is stipulated.
• Ezr 7:24 Ezra is further given assurance, that no tax will be imposed on any Levites, priests, singers, temple servants or gate keepers
• Ezr 7:25-26 Ezra is given authority to appoint magistrates and judges for the Jews under the governor as per his consideration, ones that know the law of God. This amounts to a partial self-rule under the Medo-Persian governor and to the allowing of Jewish law to rule the daily matters.
• Ezr 7:27-28 Ezra thankfully acknowledges the exceptional nature of what the Artaxerxes grants and praises God as the one by whose hands such favor is given.
• How is it that he obtained such sweeping favors? God’s hand, for sure, but also through a human channel, possibly: Artaxerxes’ father is the Ahaserus that marries the Jewess Esther. Though he has a vast harem and there is no record that Artaxerxes is her son, the favor Ahaserus has given to Esther and Mordecai (see book of Esther) might be a practical channel God used.
• Ezra, as also Zerubbabel, Nehemiah, Esther and Daniel model the new way of life for Israel: not violent rebellions to usurp self-rule again, but to remain law-abiding citizens trusting God to watch out for them in a greater heathen world and under a foreign government.
• This is exemplary behavior pointing the way for our first readers, the generations of Jews to come in the next centuries: constructive, law-abiding citizens of greater realms, preserving their own law & identity, trusting God to protect them.
• By the Maccabean revolt and by NT times, the Jews have more faith in violent rebellions than lawful abiding. Why? Maybe because the ruling empire is more brutal? Or a different theology? A different interpretations of some prophecies? … One thing is clear: Jesus totally points the other way.
• In that sense we as modern humans in nations ruled by non-christian governments can apply much for easily from these parts of the Bible than from a Davidic monarchy. We are not Israel in the promised land, we are the Jews in Babylon or the Jews under foreign powers in Judeah.

CHAPTER 8                List of 2nd Return people

• See earlier list, Ezra comes up with about another 1230 males. Since the earlier lists didn’t call them males, let’s assume Ezra also brought up a similar number of women, possibly another larger number of children.
• All in all it might have been 2500 to highest something like 5000 people, a trip hard to organize but not making a huge impact on the number of the total number of returnees, maybe + 6 to 10 %. Surely welcome, but not that big a number.
• Ezr 8:15-20 Ezra assembles the returnees-to-be a river. He sees that there are no Levites among them, so he sends a goodly delegation with a special request to Iddo, the leader of Casiphia to send him Levites. Some good people respond.
• Ezr 8:21-23 Ezra calls for a fast and prayer for safe passage. Ezra sheepishly admits that he is trapped in his word and can’t ask the king for cavalry protection because he claimed that God protects his own :-).

CHAPTER 9               Ezra’s prayer about mixed marriages

• Ezr 9:1-2 Upon arriving Ezra is informed by the officials that people, priests and Levites have married idolatrous foreign wives (Ez 9:1) and the officials and leaders led the way (Ez 9:2).
• This is transgressing against known law (De 7:3-4) and also what caused Israel’s fall after the 1st Exodus.
• It seems some leaders have been concerned, but found no way to address this …for lack of voice, authority, courage?
• Ezr 9:3-4 Ezra responds by tearing his clothes and ‘sit apalled’ fasting till the evening sacrifice. He then gets up, goes in front of the house of God, falls on his knees, throws himself down, weeping (Ez 10:1)
• Ezr 9:5-15 He then prays a prayer of confession of sin, intercession, reminding of past history. What can be learned from the prayer?
• Ezr 9:6 Ezra identifies with the transgressors, ‘I am ashamed … embarrassed to life my face to you .. our iniquities … our guilt’ … he is in no way ‘blaming them’, but putting himself into their shoes, praying with / for them.
• Ezr 9:7, 13-15 The prayer acknowledges God’s justice in judging them by the 1st exile … he is in no way ‘blaming God’.
• Ezr 9:8-9 The prayer acknowledges God’s gracious hand in allowing the return, as a precious merciful new chance, that they are now spurning.
• Ezr 9:10-12 Ezra quotes the law that has been broken: Deu 7:3-4. He quotes it freely, though, and adds ‘never seek heir peace of prosperity’ … this may be deduced from the extermination commands in
• Deuteronomy, but is it still right? In Jdg 2 God changed his mind about destroying the peoples before Israel and in Jer 29:7 he told the Jews to seek the welfare of the city they are exiled to.
• Ezr 9:8 Ezra calls the returnees slaves, describes Israel to still be in slavery. This shows that the Jews never thought of the return under Cyrus as a full ‘restoration from exile’, they are still under the over-lordship of idolatrous foreign powers and no son of David rules them.

CHAPTER 10 Dealing with mixed marriages

• Ezr 10:1 As Ezra does this, a ‘very great assembly of men, women, and children’ gathers to him (Ex 32, Levites > Moses).
• Ezr 10:2-4 Shecaniah, on behalf of the crows, addresses Ezra “We have broken faith with our God and have married foreign women, but even now there is hope for Israel … So now let us make a covenant with out God to send away all these wives and their children, according to the counsel of my lord and those who tremble at the commandment of our God … Take action, for it is your duty, ans we are with you; be strong, and do it.”
• Ezra probably desperately hoped for a reaction like that. For Ezra could not have forced a repentance from the people, he can only lead in repenting himself, and showing an example of agreeing with God’s view and emotions.
• But thankfully the people themselves come to him, address him, and tell him to implement what they feel they need to do: a covenant with God to dissolve these marriages. They are convicted by the Spirit of God, and instructed by him they come up with what needs to be done.
• Ezr 10:6-8 Quick repentance is not enough, (a covenant to) follow-through to undo the damage done is needed. People feel the need themselves, which is good, so it’s not a self-righteous Ezra pushing an agenda on unwilling people. Reforms must be free-will, supported by the people.
• Ezr 10:3 “Let it be done according to the law”. They want to do this right, and do it according to the law, the law they refer to could be the law on divorce like Deu 24:1-4 where the giving of a certificate of divorce is stipulated. This permit her the right to re-marry without civil & religious difficulties.
• By divorcing a woman like this, the denmohor would have been required to be paid to the woman, since she wasn’t at fault and wasn’t the cause of the divorce. So this was a financial sacrifice. The woman would at least have that money to restart her life and to support children.
• Still this seems a very harsh law. Why this drastic solution? Was it need? Was it godly? What was at stake?
• Compared with the long-term damage of a 2nd descent of Israel into idolatry and all the patterns before including a 2nd exile, this one-time action is though not desired, deemed necessary.
• Ezr 10:9-15 A follow-up meeting three days later after calling in everybody. They are doing a thorough job.
• Ezr 10:16-17 The leaders make a list
• Ezr 10:18-44 Numbers may also be an indication: Ezr 10:18-44 gives the complete list of those who married idolatrous women: 110 persons, among them priests, Levites, gatekeepers and general Israel.
• Compared to the 42’360 returning (Ezr 2:64), this is relatively little. If we assume half women and a third children, something like 7000 couples can be estimated. Among them 110 are idolatrous, that is 0.14%.
• Ezra and the people in a sense ‘catch the problem’ while it is still small, a less firm addressing would lead to higher numbers later.
• Two people only are mentioned to actively oppose this: a Jonathan, a Jehzieah, supported by the Levites Meshullam and Shabbethai. This is little. One would expect to those also not agreeing to rally behind these if they wanted. What was done with them? Probably not forced divorce, but rather in the case of non-compliance an exclusion form the assembly of Israel.
• Holy seed Another point: the metaphor of ‘holy seed’ used by the officials. This is unprecedented in this combination in the Bible (except Isa 6:13, a bit an obscure prophecy of destruction). It probably reflect the way people thought and used language at the time.
• Also see Ezr 3:11 where they quote Psa 118 and Psa 136 ‘his steadfast love endures forever’ and they add ‘towards Israel’. That is of course a true statement. But God’s steadfast love is also for other nations. A statement can be true, but still get a slant (here an exclusive slant).
• So is ‘holy seed’ a good metaphor? Seed in itself (race, blood, descent) is not holy or unholy, though men’s choices are. To be of Jewish seed does not automatically imply holiness, nor to be of Gentile seed the opposite. The needed focus on opposing mixed marriages has lead to a ‘disdain’ for Gentile blood, which is not the point. The rejection is not of Gentile blood, but of idolatry. This problematic thinking is later clearly seen in the Pharisees of the NT.
• Careful with elitist and exclusive teachings. Yet:
• Application? > do not compromise in the area of chosing a spouse. Know what you want, what your minimum is, have a high view of marriage, do not go below it for fear of ‘missing out’ or ‘not finding anybody’. This is a chief way to lose calling, or to massively reduce calling. You need somebody at least as committed as you, somebody who can challenge you to further godliness.
• Deal radically with sin. No compromises, no arrangements. Proverb: if you have to cut off a dog’s tail, chop it off in one go, don’t do it chunk by chunk.

How to bring change to a society?

• Spiritual revival versus reformation.
• Ezra is a reformer. How can you bring reformation? Our heart cry. What can we learn from Ezra?
• Rebuilding the temple and re-establishing the sacrificial system in itself did not bring about a heart change, disobedience and faithlessness continue
• What brings a heart change and true reformation is people hearing, understanding, trembling at, obeying the word of God.
• And this was what Ezra set his heart to do, to teach the word of God in Israel.
• Therefore also the focus on priests and Levites (and also their weaknesses in leadership) as they are the ones meant to do this.
• As in the Law, true devotion to God means a keeping of his word leading to a reformation of society towards peace, justice, prosperity.