Ezra
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Ezra
The Book of Ezra is named for the book's principle character. This scribe revived the law of Moses as the basis for Jewish religious and social life during the period of restoration following the Babylonian exile.
In the Hebrew Bible, Ezra-Nehemiah is one book. It occurs in the third and final section (called the "Writings") and precedes Chronicles, which is the last book of the Hebrew Bible. The English Old Testament follows the Latin in separating Ezra-Nehemiah into two books. The English Old Testament with the Greek and Latin places Ezra in its proper chronological sequence, following 1 and 2 Chronicles, as the tenth of the historical books.
There is a continuing debate about the relationship of Chronicles and Ezra-Nehemiah. The last verses of 2 Chronicles (36:22-23) are the same as Ezra 1:1-3a. In fact, Chronicles ends in the middle of a sentence that only occurs in full in Ezra. This overlapping may indicate that the books were intended to be read together.
Many scholars think that Chronicles and Ezra-Nehemiah formed a single historical work, called the "Chronicler's History," authored by an anonymous individual or school of historians. Other scholars, both evangelical and critical, believe that Ezra and Nehemiah have independent authorship from Chronicles. There are significant dissimilarities in language and viewpoint. (See "The Historical Books.")
In Jewish tradition Ezra the scribe is the author of Chronicles and Ezra-Nehemiah. (See the introduction to "1 Chronicles.") While the attribution of all these books to Ezra cannot be demonstrated it is clear that at least he contributed personal memoirs to the book that bears his name and probably had a significant role in the compilation of Ezra-Nehemiah. The Book of Ezra dates in the later half of the fifth century b.c.
Sources for the Book of Ezra included Ezra's firsthand account (probably 7:1-9:15), empirical documents and correspondence written in Aramaic (4:8-6:18; 7:12-26), and registers of Jewish immigrants (2:1-70; 8:1-14).
Chronology of Ezra and Nehemiah. The date of writing is dependent on the chronology of Ezra's return to Jerusalem. The traditional opinion has Ezra's ministry in the seventh year (458 b.c.) and Nehemiah's ministry in the twentieth year (445 b.c.) of Artaxerxes I (Ezra 7:8; Neh. 2:1). Problems exist with the traditional opinion. For example, the high priest in Nehemiah's time was Eliashib (Neh. 3:1,20-21; 13:28), but Ezra ministered during the priesthood of Jehohana, the son of Eliashib (Ezra 10:6).
Because of such problems, alternative opinions have been suggested. Another view dates Ezra's expedition in the seventh year of Artaxerxes II (398 b.c.) after the time of Nehemiah. A third alternative dates Ezra in 428 b.c. by emending Ezra 7:8 to read the "thirty-seventh year" rather than the seventh year of Artaxerxes.
Although the traditional view has difficulties, its arguments are more compelling. For example, scholars have suggested that there was more than one Eliashib and Jehohanan and that Nehemiah and Ezra speak of different ones. Therefore, following the fifth century date for Ezra's ministry, the composition of Ezra-Nehemiah was about 400 b.c. or soon thereafter. If Ezra-Nehemiah were written as part of the Chronicler's History, it was written after 400 b.c. since the genealogies of Chronicles exceed this date (see 1 Chr. 3:19-24; see the "The Historical Books").
The restoration period commenced with the defeat of Babylon by the Persian monarch Cyrus, who ordered the release of the Jews in 538 b.c. The chronology of the period can be summarized by the expeditions that returned from the captivity.
1. Under the Jewish prince Sheshbazzar (538 b.c.) the first group returned. Later the new governor Zerubbabel and high priest Jeshua completed the temple (515 b.c.) with the help of the prophets Zechariah and Haggai (Ezra 5:1; 6:14).
2. During the reign of Artaxerses I (464-424 b.c.) Ezra led a second party and initiated religious reforms (Ezra 7-10). This expedition was fifty-eight years after the completion of the temple (458 b.c.).
3. Nehemiah, appointed governor by Artaxerxes I, led the third party and rebuilt Jerusalem's walls. Nehemiah's first term was twelve years (445-433 b.c.; Neh. 1:1-13:6), and the second term was soon thereafter (430 b.c.?; Neh. 13:6-31).
Theme. God used pagan kings and godly leaders to restore His people by reinstituting temple worship and reviving the law of Moses.
- Rebuilding the Temple (1:1-6:22)
- Reform under the Law (7:1-10:44)
Purpose and Theology.
1. The Book of Ezra tells the history of the Jews' return from Babylon. It continues the story that Chronicles left unfinished. The first half of the book (chaps. 1-6) concerns the expedition ordered by King Cyrus (538 b.c.) to rebuild the temple under Sheshbazzar of Judah. The book continues the theme of temple and priesthood begun in Chronicles (Ezra 3:1-6,10-11; 6:16-22). The importance of the Levites and priests to the community is evidenced by the careful cataloging of those who returned (2:36-54,61-62). The Levites supervised the rebuilding of the temple and were reorganized in time to officiate at the first Passover celebration (3:8-9; 6:16-20).
Priests and Levites were a major concern of Ezra's administration (chaps. 7-10). Ezra was careful to include them among those returning from exile (7:7,13,24; 8:15-20,24-34). Their sinful intermarriage with Gentiles provoked Ezra's reforms (9:1-2). They were placed under oath (10:5), and the guilty were noted (10:18-24).
2. Ezra's theological focus is how God accomplishes His will through different human agents. God restored His people by moving the pagan ruler Cyrus to release Judah (1:1-2) and by inciting the Jewish people to volunteer (1:5). The Cyrus Cylinder inscription gives the Persian account of Cyprus's decree. It explains that the Babylonian god Marduk called him to release the exiles to return to their homelands. The Hebrew version of this decree applied to the Jews (2 Chr. 36:22-23; Ezra 1:1-4). Biblical writers interpreted the decree as the act of God (Isa. 45:1-3) in fulfillment of Jeremiah's prophecy (Jer. 25:11-12; 29:10). Cyrus and Darius even supplied necessary provisions for the temple (Ezra 1:7-11; 6:8-10). The Gentiles were perceived as coworkers in the building of the Jewish temple (6:22).
The Lord also was responsible for the success of Ezra's expedition. Ezra was called and protected by the Lord's "gracious hand" (7:9; 8:18,22). God used the Persian government to enable Ezra to accomplish his task (7:27-28).
God accomplished His purposes through special spokesmen as well. The prophets Zechariah and Haggai delivered the message of God, which motivated the people to complete the temple (5:1-2; 6:14). Together pagan kings, godly leaders, common people, and prophets were the Lord's hands and feet to do His bidding.
3. The book reflects the optimism of a restored Davidic throne, keeping the messianic hope alive. Sheshbazzar and Zerubbabel, who returned from exile to lead Judah, were descendants of Judah's king Jehoiachin, who had been taken captive to Babylon. (See 1:8; 1 Chr. 3:18-19 [Sheshbazzar = Shenazzar?]; and 2 Chr. 36:9-10). The prophecies of Zechariah and Haggai during this period depicted the messianic age by idealizing Zerubbabel and Jeshua as the new David and high priest Zadok (Ezra 3:8; 5:1-2; 6:14; Zech. 3:1-4; 6:9-15; Hag. 2:6-9; 2:23).
4. The second half of the book (chaps. 7-10) concerns Ezra's ministry, which began fifty-eight years (458 b.c.) after the completion of the temple (515 b.c.). In the latter half of the book the emphasis shifts to the law of Moses. Ezra was commissioned to teach and establish the customs of Jewish law (7:11,14,25-26). Ezra was a learned scribe devoted to the law (7:6,10-12). He led the people in a spiritual awakening that resulted in a covenant renewal (10:3).
5. The book also expresses the responsibility for human sin. The people of Ezra's day had sinned by intermarrying with the Gentile populace (9:1-2; 10:1-44). Ezra's intercession (9:6-15) and the people's weeping confession (10:1-2) led to a renewal of covenant commitment to the Lord (10:3). The community felt the responsibility of those who had sinned and collectively dealt with the guilty, including their leaders (10:16-24).
6. Antagonism toward those building the temple was commonplace and official avenues were used to stop the work (4:1-24; 5:3-6:12). However, the author showed that God's help enabled them to finish the work under His watchful eye in spite of opposition (5:5).
7. The people of God as the remnant of Israel is important to the theology of the restoration period. They are the remnant that escaped the wrath of God (9:8,15). Therefore their company, though small in number (chap. 2), was significant because they were "all Israel" (8:25) who were regathered as the "holy race" (9:2).
Rebuilding the Temple (1:1-6:22)
The first section centers on the building of the temple. The Lord inspired Cyrus to permit the return of the Jews to worship their God. Those who volunteered for the first expedition are listed. The foundation of the temple was laid, and the people worshiped God. But opposition from their enemies stopped the work. The Lord stirred up the people by the prophets Zechariah and Haggai to complete the work in spite of inquiries from the Persian governor. King Darius authorized and funded the project, which was completed with great celebration.
Decree of Cyrus (1:1-11). In the first year of Cyrus's reign over Babylon (539-530 b.c.), the Persian monarch permitted the Jews to return and rebuild their temple for the purpose of worshiping the Lord. This was attributed to the inspiration of the Lord both by Cyrus and by the biblical writer (see 2 Chr. 36:22-23), who interpreted it as the fulfillment of Jeremiah's prophecy (Jer. 25:11-12; 29:10; see Isa. 44:28-45:3). The prophet Isaiah identified Cyrus as the anointed servant of the Lord. The Cyrus Cylinder reports how the king tolerated the religions of many nations by restoring the images of their deities and rebuilding their sanctuaries. Cyrus's sympathy was politically motivated to encourage the loyalty of his new subjects upon their release.
The Lord also stirred up some of the exiles of Judah to return. Cyrus returned the temple vessels stolen by Nebuchadnezzar (2 Kgs. 25:13-15; 2 Chr. 36:18). Sheshbazzar, identified as the "prince of Judah" (1:8), received the inventory of temple articles and led the exiles to Jerusalem. Sheshbazzar may be the same as Shenazzar, a son of Jehoiachin (1 Chr. 3:18). If this identification is correct, the equation of Sheshbazzar with Zerubbabel on the basis of comparison of Ezra 5:14,16 with Zechariah 4:9 is questionable. Zerubbabel was the son of Shealtiel (3:8) or Pedaiah (1 Chr. 3:19), making him the nephew of Sheshbazzar. Zerubbabel was the grandson of King Jehoiachin (1 Chr. 3:19) and succeeded Sheshbazzar as governor of Judah (Hag. 1:1).
Register of Remnant (2:1-70). The author included the register of the remnant to honor those who trusted in the Lord and to show that the prophecy of Israel's return from exile was fulfilled. The registry includes the leaders, general populace, temple personnel, descendants of Solomon's servants, and those of uncertain genealogical claims. The listing is only representative since the total number exceeds those counted. The revised list is repeated with revisions in Nehemiah 7:6-73.
Worship and Rebuilding (3:1-13). The first concern of the community was the worship of the Lord. Sacrifice had not been offered for fifty years since Jerusalem's fall (586 b.c.). The seventh month (Tishri) was the most holy month of the calendar when the Feasts of Trumpets, Atonement, and Tabernacles were celebrated (Lev. 23). Zerubbabel and Jeshua, the high priest, supervised the reconstruction of the altar and the offering of sacrifice. The Feast of Tabernacles was the first holy day celebrated.
In the second year of the return (536 b.c.), materials were imported from Lebanon. The temple foundation was laid under the supervision of priests and Levites appointed by Zerubbabel and Jeshua. The Levites led in praise through song and musical accompaniment. The response was a mixture of joy by the young and weeping by the old because they had seen the glory of Solomon's temple. Zechariah reminded the people not to despise a small work done for the Lord (Zech. 4:9-10). Haggai declared that the glory of this temple would exceed that of the former temple (Hag. 2:9).
Opposition (4:1-24). The residents of Samaria offered to assist the exiles because they claimed to worship the God of the Jews. Zerubbabel spurned their help because their religion was a mixed cult that included elements of paganism as a result of the Assyrian policies of intermingling foreign populations (see 2 Kgs. 17:24-41). The Assyrian kings from the time of Esarhaddon (681-669 b.c.) had exiled foreigners to the northern provinces of Israel. The Samaritans impeded the work by harassing the builders and hiring counselors. The work stopped for sixteen years (536-520 b.c.) until the reign of Darius.
In a parenthetical summary, illustrations of such ongoing opposition are taken from letters available to the author. The documents come from a later period during the reigns of Xerxes I (486-465 b.c.) and Artaxerxes I (464-424 b.c.). These letters, along with the other materials in Ezra are written in Aramaic, the official language of the court.
A letter from the time of Xerxes ("Ahasuerus"; Esth. 1:1) is only mentioned. But the second, from the period of Artaxerxes, is quoted at length. The authors of the second letter identified themselves as descendants of those deported by Ashurbanipal ("Osnapper"; 668-627 b.c.). They recalled Jerusalem's history of insurrection and charged the Jews with sedition. Artaxerxes ordered the work stopped.
Authority to Build (5:1-17). The prophets Haggai and Zechariah urged and helped the community to renew its labor (Hag. 1:1-4,14; 2:1-4; Zech. 4:9; 6:15). Haggai criticized the people for living in fine homes while the temple lay in ruins (Hag. 1:3-6). Zechariah unveiled the glorious future that awaited the temple in the days of the messiah (the "Branch"; Zech. 3:8; 6:12-15). Tattenai, governor of the provincial areas west of the Euphrates, questioned their authority to build. But their authority came from God, and it was He who watched over them.
Tattenai sent a letter to King Darius (522-486 b.c.) in which he reviewed the history of the Jewish city and the exiles. Tattenai requested a search in the royal archives for Cyrus's authorization for rebuilding, which the Jews claimed.
Finished Work (6:1-22). A search conducted first at Babylon and then Ecbatana (Media) recovered the decree in its official Aramaic version (see 1:1-4).
Darius ordered the governor not to stop them but to pay for their expenses out of the royal treasury and to carry out sanctions against anyone who opposed their work. What had jeopardized the work proved under God's care to expedite its completion.
The speedy response of Tattenai enabled the completion of the temple four years later in 515 b.c. (see 6:15 with 4:24). By providential plan, Jewish elders, Hebrew prophets, and pagan kings all contributed to complete the task. The dedicatory service was celebrated with joy and sacrifices. The Levites and priests were organized into their orders as Moses (Num. 3; 18) and David (1 Chr. 24) had ordained. Out of the four surviving orders (2:36-39), twenty-four were formed (see Luke 1:5).
The text reverts to Hebrew at Ezra 6:19 because it describes the reenactment of the Passover. It was the first Passover commemorated in the temple since the fall of Jerusalem. The exiles were careful to worship the Lord in ritual pureness. They rejoiced that the Lord had changed the heart of the Assyrian king for their good. "Assyria" is named rather than Persia because Persia ruled the former region of Assyria and it was Assyria which had begun the captivity of God's people.
Reform Under the Law (7:1-10:44)
This last section concerns Ezra's memoirs, and it warns the restored community not to follow the sins of their fathers. Ezra, a trained scholar in the law, was commissioned by Artaxerxes to return to Jerusalem and teach the statutes of Jewish religious life. Ezra initiated religious reforms that led to repentance and a covenant commitment.
God's Hand on Ezra (7:1-28). Ezra's credentials to fulfill God's calling were his priestly genealogy (see 2:62), his knowledge of the law, and his commitment to the law as a practitioner and teacher. God's "gracious hand" of favor was upon Ezra's life. King Artaxerxes recognized Ezra's qualifications and issued a decree written in Aramaic. The decree said Ezra should lead a company of volunteers to supervise proper religious life in Jerusalem and establish a judicial system in accordance with the law of their God. Ezra praised God for the benevolence of the king and took courage from this sign of God's hand on him (7:27-28).
Spiritual Preparations (8:1-36). His companions on the journey are listed by family heads. Ezra specially recruited Levites to assist him in teaching the law in Jerusalem. Ezra attributed his success to the Lord. As spiritual leaders the Levites had to meet the qualification of proper genealogical heritage as the law required. Ezra showed his dependence on God by prayer and fasting in preparation for his journey. He recognized that God had answered his petitions.
Ezra's company, bearing an enormous treasure, arrived successfully without incident. Ezra acknowledged that God's protective hand had spared him from the threat of enemies. The treasure was deposited, and the exiles offered sacrifice for all Israel. The provincial governors were notified of Ezra's new administration.
Ezra's Prayer of Confession (9:1-15). When Ezra arrived in Jerusalem, the city leaders confronted him with the problem of intermarriage. Echoing the days of Moses, the sins of the people were likened to those of the Gentiles who had ensnared Israel in the past (Exod. 34:11-12; Deut. 7:1-6). The purpose of this segregation was not to create a pure race but to avoid marriages that would lead to spiritual unfaithfulness (see Judg. 3:5-6).
Ezra's distress over the people's sins moved him to pray for God's forgiveness. He recalled the sins of their ancestors who suffered exile for their guilt. He offered thanksgiving that the Lord had spared them as a remnant. Yet he feared that they had repeated their ancestors' sins and neglected their prophets' warnings. He confessed the inadequacy of the people and invoked the continued mercy of God.
Repentance of the Guilty (10:1-44). Ezra's prayer and example of contrition contributed to the people's conviction for their sins. They recommended a covenant renewal and urged Ezra to reform the community. Ezra called for a convocation of all the tribes under threat of confiscation of property and excommunication (see 7:26). Ezra chastened them and ordered them to separate from their pagan wives. Divorce was not God's will for His people (see Mal. 2:16; Matt. 19:4-6), but it was permitted in this situation in order to preserve the spiritual life of the nation (see Deut. 24:1-3). The practice was so widespread that it took three months for a tribunal to hear the cases.
A listing of the guilty ends the book. The religious leaders are listed first. No group escaped the sin nor the punishment. This somber conclusion contrasts with the register of those honored for their faith (Ezra 2). The conclusion indicates that the exiles still had further strides to make in doing God's work.
Theological and Ethical Significance. Before the exile, the national and religious hopes of God's people went hand in hand. After the return from Babylon, temple worship was restored, and the people recommitted themselves to the law of Moses. But a Davidic king no longer ruled over an independant Judah; Judah was a province of the Persian Empire and was ruled by an agent of the Persian king. The Jews survived because they found their identity as God's people not in nationalistic dreams but in renewed commitment to God's Word. Christians should be careful not to limit God to the national interest of any one people.
The Book of Ezra stresses Scripture as the governing principle for the life of God's people. Confronted with the demands of God's Word, we, like those of Ezra's generation, fail to measure up to God's standards. Our repentance, however, must move beyond remorse for moral failure to the reality of changed lives. Ezra's demand for the divorce of foreign wives demonstrates that the demands of true repentance and obedience to God's Word are sometimes painful.
Questions for Reflection
- What should be the Christian's attitude toward civil authority?
- How should the people of God and their leaders labor together to do the Lord's work more effectively?
- What priority should God's people give to worship and praise?
- How is Ezra an example for Christians to follow today?
- What motivates God's people to act courageously in perilous situations?
Sources for Additional Study
Kidner, Derek. Ezra and Nehemiah. Downers Grove: InterVarsity, 1979.
Laney, J. Carl. Ezra and Nehemiah. Chicago: Moody, 1982.
McConville, J. G. Ezra, Nehemiah, and Esther. Philadelphia: Westminster, 1985.