1 After these things, during the reign of Artaxerxes king of Persia, Ezra son of Seraiah, the son of Azariah, the son of Hilkiah, 2 the son of Shallum, the son of Zadok, the son of Ahitub, 3 the son of Amariah, the son of Azariah, the son of Meraioth, 4 the son of Zerahiah, the son of Uzzi, the son of Bukki, 5 the son of Abishua, the son of Phinehas, the son of Eleazar, the son of Aaron the chief priest— 6 this Ezra came up from Babylon.
As the book of Ezra continues with a somewhat confusing chronological timeline, Ezra arrives in Judah during the reign of Artaxerxes. The temple was completed in 516 BC by Zerubbabel with the help of the Persian government. At that time the king of the Persian Empire was Darius I. Artaxerxes reign was approximately 50+ years after that. He arrives in power at the citadel in Susa at a time when Jerusalem has been inhabited for decades.
The point of the first six verses of this chapter is to show us that Ezra is a descendent of Aaron, who was Moses’ brother and the first priest of the Israelites as they came out of captivity. Other prominent names in the list is both Eleazar and Phineas, who were subsequent priests while the Jews were in the desert, and Zadok, who was a priest during David’s reign.
He was a teacher well versed in the Law of Moses, which the Lord, the God of Israel, had given. The king had granted him everything he asked, for the hand of the Lord his God was on him. 7 Some of the Israelites, including priests, Levites, musicians, gatekeepers and temple servants, also came up to Jerusalem in the seventh year of King Artaxerxes. 8 Ezra arrived in Jerusalem in the fifth month of the seventh year of the king. 9 He had begun his journey from Babylon on the first day of the first month, and he arrived in Jerusalem on the first day of the fifth month, for the gracious hand of his God was on him. 10 For Ezra had devoted himself to the study and observance of the Law of the Lord, and to teaching its decrees and laws in Israel.
Ezra is painted as a good man of God. He is a teacher in the Law of Moses, which means he is a Scribe. A Scribe wasn’t just a person who copied the Law of Moses (first 5 books of the bible), but a lawyer of the law. Ezra is a learned man who loves God and His word.
It is also important to note that he had the backing of Artaxerxes. Not because of shifty legal maneuvers but because God had softened Artaxerxes’ heart. We see this also in the book of Nehemiah, when the king is predisposed to Nehemiah’s desires once expressed to him.
It is also important to understand that the trip to Jerusalem from Susa, is roughy nine hundred miles. There are no quick ways to traverse the rocky and unforgiving terrain. He made the trip, as many subsequent Jews did from Babylon over the years, because of his devotion to God. The journey, as we see it took them four months to accomplish.
Ezra is credited with writing this book, and although he writes it in third person, he acknowledges the hand of God was the reason for his successful journey. This is a telling view into Ezra’s character.
Next, Ezra is noted for devoting himself to:
1. Study: This is the inward, intellectual practice of learning who God is and how He relates to us and we to Him. Each God-seeker must have a rich desire to learn what God’s word says and how to apply it to their life.
2. Observance of the Law of the Lord: This is obedience. When one begins to understand the word of God and what it means, begins to understand the boundaries and promises that God offers, then it moves a God-seeker to obey. This is a difficult part of the process, for it causes us to choose a God-focused life over a world-focused life.
3. Teaching: When one understands the word of God and moves into a relationship based on obedience, then the natural third step is to teach others. As Christians, we are commanded to (Matthew 28:16-20).
King Artaxerxes’ Letter to Ezra 11 This is a copy of the letter King Artaxerxes had given to Ezra the priest, a teacher of the Law, a man learned in matters concerning the commands and decrees of the Lord for Israel: 12 Artaxerxes, king of kings, To Ezra the priest, teacher of the Law of the God of heaven: Greetings. 13 Now I decree that any of the Israelites in my kingdom, including priests and Levites, who volunteer to go to Jerusalem with you, may go. 14 You are sent by the king and his seven advisers to inquire about Judah and Jerusalem with regard to the Law of your God, which is in your hand.
Again we step back in time to see the actual letter Artaxerxes drafted to Ezra, which gave him the power, backed by the Persian government, to carry out managerial and spiritual duties in Jerusalem.
First, we see that Ezra has a mission: to check on Jerusalem, to make sure that the Jewish people are adhering to the law of God. You’ll notice that Artaxerxes refers to the law as a law of “your God”. The reason for this is that Persia believed in many gods and gave equal respect to all gods. Throughout the Persian culture the kings make respectful gestures to the gods of the land, just as Cyrus did in Ezra 1:1. But the God of Israel is one of many gods in their eyes, garnering respect.
15 Moreover, you are to take with you the silver and gold that the king and his advisers have freely given to the God of Israel, whose dwelling is in Jerusalem, 16 together with all the silver and gold you may obtain from the province of Babylon, as well as the freewill offerings of the people and priests for the temple of their God in Jerusalem. 17 With this money be sure to buy bulls, rams and male lambs, together with their grain offerings and drink offerings, and sacrifice them on the altar of the temple of your God in Jerusalem. 18 You and your fellow Israelites may then do whatever seems best with the rest of the silver and gold, in accordance with the will of your God. 19 Deliver to the God of Jerusalem all the articles entrusted to you for worship in the temple of your God. 20 And anything else needed for the temple of your God that you are responsible to supply, you may provide from the royal treasury.
Ezra’s next dictate is to bring all the riches that have been donated by both eh government and the people. But there is a caveat to these riches: they must be spent for the sole purpose of sacrifice. They aren’t to line any pockets or buy their way into places or out of trouble. Whatever is left over is to Ezra’s and the Israelites discretion, but only in accordance with God’s will. If there is anything that wasn’t provided for, they can go back to the Royal Treasury for more.
21 Now I, King Artaxerxes, decree that all the treasurers of Trans-Euphrates are to provide with diligence whatever Ezra the priest, the teacher of the Law of the God of heaven, may ask of you— 22 up to a hundred talents of silver, a hundred cors of wheat, a hundred baths of wine, a hundred baths of olive oil, and salt without limit. 23 Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should his wrath fall on the realm of the king and of his sons?
Artaxerxes reiterates that whatever Ezra wants, the Trans-Euphrates arm of the government must provide. This again is a great blow to the governorship of the region, for they were the very people who complained about the building of the temple, hoping to get the construction halted. They are required to pay up to 100 talents of silver. In our culture, it is hard to gauge what that means. It is equivalent to over 3 tons of silver, so it is an enormous amount. Ezra has an unending source of wealth he can flow into Judah. But this is why Ezra’s lineage and understanding of the Law of Moses comes into play. A lesser man may say ‘let’s get as much money into Jerusalem, bleed the Persians dry and build Israel back tot he superpower it was under Solomon’. But Ezra knows that his authority is God. But he also under the authority of Artaxerxes, who has been compelled to help. He knows that whatever God wants to happen will happen, so his job is to carry out God’s plans and listen to Artaxerxes.
It sounds like Artaxerxes is truly motivated to bring God into glory, but verse 23 shows his true motivation. Artaxerxes is afraid of God’s wrath. He is trying to appease the God of Israel. It was a common ploy of the Persians to do this, so each god, of each region, would find favor with them.
24 You are also to know that you have no authority to impose taxes, tribute or duty on any of the priests, Levites, musicians, gatekeepers, temple servants or other workers at this house of God.
Artaxerxes command is clear: he doesn’t carry the authority of the government. He only carries authority in the parameters of carrying out Artaxerxes wishes.
25 And you, Ezra, in accordance with the wisdom of your God, which you possess, appoint magistrates and judges to administer justice to all the people of Trans-Euphrates—all who know the laws of your God. And you are to teach any who do not know them. 26 Whoever does not obey the law of your God and the law of the king must surely be punished by death, banishment, confiscation of property, or imprisonment.
Artaxerxes instructs Ezra where his authority lies: to appoint people who understand God’s law and to teach the land what the God of Israel desires. This is in tandem with the law of Artaxerxes. Anyone who strays from it will reap a high price.
27 Praise be to the Lord, the God of our ancestors, who has put it into the king’s heart to bring honor to the house of the Lord in Jerusalem in this way 28 and who has extended his good favor to me before the king and his advisers and all the king’s powerful officials. Because the hand of the Lord my God was on me, I took courage and gathered leaders from Israel to go up with me.
Artaxerxes’ motive was of self-preservation; he didn’t want the gods to get mad at him. But Ezra’s motivation is much different. First, he is thankful that God has allowed Artaxerxes to aid Judah. Second, he thanks God has protected him before the king and his officials. In this timeframe, it wasn’t allowed to be in bad spirits in front of the king. The king could wave a hand and have you executed. But Ezra realizes God’s hand is in it and praises God for it. Third, and perhaps most importantly, Ezra realizes his mission is from God. Because he knows God is in it, it propels him into action. It causes him to have courage and strength in gathering the right people and moving toward Jerusalem to carry of God’s and the king’s orders.Ezra 1
1 In the first year of Cyrus king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and also to put it in writing:
Who is King Cyrus and what does he have to do with the the Israelites? We have to dive back in history to understand why Cyrus is here and why he is making a proclamation to the Jews of Babylon. We first must understand what got the Jews to Babylon.
Back in about 1050 BC, Saul became the first king of Israel. Then David. Solomon was the third. Solomon was picked by God to be king (as they all were), and even though he did much good for the Lord (he built the temple and expanded Israel to its greatest land-size ever, he collected women from other countries and these women corrupted his heart. He began to worship other gods. This brought a judgment upon him. The judgment was this: Israel would fracture, his great kingdom never to expand again. But this would only happen after Solomon’s death. He had to spend his remaining days knowing his kingdom would fall into chaos.
Once Solomon died, his son Rehoboam upset the working people of Israel and set off a civil crisis. The kingdom split and Jeroboam, the leader of the workers, headed the 10 northern tribes (Israel), while Judah and Benjamin stuck with Rehoboam (Judah). The twelve tribes, now fractured as God commanded, were on a separate historical course.
The two kingdoms eventually had a similar outcome. Israel’s kings were bad from the beginning and got worse over time until they were invaded by Assyria in 722 BC. The Assyrians deported many of the Jews to Assyria (modern day northern Iraq and southern Turkey). Many of the Assyrians imported to Israel. In both of these migrations the Israel bloodline was wiped out. Those in Assyria became Assyrians and those in Israel became Samaritans.
Judah lasted longer than Israel, mainly due to a series of good and moderately good kings. But as the kingship continued, they kings grew worse and Judah was eventually invaded by Nebuchadnezzar in 608 BC. Judah was cleaned out of everyone who had a use to Babylon, all of those people deported in three waves to Babylon.
The Jews of Babylon lived under Babylonian rule for 70 years. Nebuchadnezzar, their first king, was a tyrannical leader. Many more came after him, ending in King Belshazzar. Belshazzar, the partying king of Daniel chapter 4 (the writing on the wall), is notable because he is holding a party as the Persians, coming from the east, have surrounded Babylon. Instead of defending the gates they are left open and the Persians simply come through and take the city. Babylon, in an instant, is now a Persian holding.
Enter King Cyrus. Cyrus probably didn’t take the city, but Cyrus was the ruler over a vast and expanding Persian Empire. Like a lightning bolt the Persian Empire takes over the entire known world, an empire as large as the Roman Empire.
There are a few things at play in the Persian occupation and the return of the Jews to Jerusalem. The historical side is played out in bible as well as the spiritual side of it. In Ezra 1:2-4, Cyrus’ proclamation is read:
2 “This is what Cyrus king of Persia says: “‘The Lord, the God of heaven, has given me all the kingdoms of the earth and he has appointed me to build a temple for him at Jerusalem in Judah. 3 Any of his people among you may go up to Jerusalem in Judah and build the temple of the Lord, the God of Israel, the God who is in Jerusalem, and may their God be with them. 4 And in any locality where survivors may now be living, the people are to provide them with silver and gold, with goods and livestock, and with freewill offerings for the temple of God in Jerusalem.’”
The Persians were very aware of the gods around them. When Persia conquered a land, they were very aware of the gods of that land. They made appeasements to those gods to keep in alliance with them. The didn’t want to anger those gods. Cyrus was famous for cooperating with the regional religions. The information of how he interacted with the people and gods is recorded in the Cyrus Cylinder, a noteworthy archaeological recording of the many benevolent acts of Cyrus. In it, in Cyrus’ own hand we see this note:
‘I return to these sacred cities …, the sanctuaries of which have been in ruins for a long time, the images which (used) to live therein and established for them permanent sanctuaries. I (also) gathered all their (former) inhabitants and returned (to them) their habitations … May all the gods whom I have resettled in their sacred cities ask daily Bel and Nebo for a long life for me …; to Marduk, my lord, may they say this: ‘Cyrus, the king who worships you, and Cambyses, his son …’”
But the bible tells us that the Lord moved Cyrus’ heart. Can we verify this? Does the bible provide any information that God really did move his heart? There are two prophets who specifically point to what God was always up to. Jeremiah, the prophet left in Jerusalem at the time of the deportation, predicted this:
10 This is what the Lord says: “When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place. 11 For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future. 12 Then you will call on me and come and pray to me, and I will listen to you. 13 You will seek me and find me when you seek me with all your heart. 14 I will be found by you,” declares the Lord, “and will bring you back from captivity.I will gather you from all the nations and places where I have banished you,” declares the Lord, “and will bring you back to the place from which I carried you into exile.”
Many years before the exile back to Jerusalem, Jeremiah predicted that the Jews would remain for 70 years. This was God’s plan to fulfill His promise to the Jews of care and restoration.
But there is an even more striking prophecy from the prophet Isaiah some 150 years before Cyrus allowed the Jews to return to Jerusalem. Isaiah 44:28 says this:
who says of Cyrus, ‘He is my shepherd and will accomplish all that I please; he will say of Jerusalem, “Let it be rebuilt,” and of the temple, “Let its foundations be laid.”’
Isaiah calls out Cyrus by name 150 years before the events! Even though the mechanism of history rolls along, we also see God’s hand moving many decades before. The rebuilding of the temple is a momentous way for the House of the Lord to return and for the people to once again restore themselves to God willingly.
5 Then the family heads of Judah and Benjamin, and the priests and Levites—everyone whose heart God had moved—prepared to go up and build the house of the Lord in Jerusalem. 6 All their neighbors assisted them with articles of silver and gold, with goods and livestock, and with valuable gifts, in addition to all the freewill offerings.
Although the offer was open for all the Jews to return to Jerusalem, it is estimated that only about 2% actually returned. Why is that?
First, the 70 years was a time of repentance and renewal for the Jews. But 70 years is a long time. Many of the people who went there built a life there. Some were born and it was all they knew. Others assimilated into Babylonian culture. There were few who were old enough to even remember the first temple.
This trip was only for those who had a deep understanding of who God was and were willing to leave the comfort of Babylon fo the ruins of Jerusalem. The wall was still down. It was filled with marauders and wild animals. The temple was completely destroyed. It would take only those who’s deep affection for God would propel them into action. It was only for the willing.
7 Moreover, King Cyrus brought out the articles belonging to the temple of the Lord, which Nebuchadnezzar had carried away from Jerusalem and had placed in the temple of his god. 8 Cyrus king of Persia had them brought by Mithredath the treasurer, who counted them out to Sheshbazzar the prince of Judah. 9 This was the inventory: gold dishes 30 silver dishes 1,000 silver pans[b] 29 10 gold bowls 30 matching silver bowls 410 other articles 1,000 11 In all, there were 5,400 articles of gold and of silver. Sheshbazzar brought all these along with the exiles when they came up from Babylon to Jerusalem.
Before the temple was destroyed by Nebuchadnezzar, he raided it of all its treasures. Those treasures, stored in Babylon, were returned to the Jews to seed the temple with. Meticulously the Persians returned what belonged to the Jews in hopes not to anger God, who they viewed as a regional god.
The name Sheshbazzar, called a prince of Judah, becomes a name to watch as we move forward int he story. There are a few theories as to who this is. He is either a partner of Zerubbabel or another name for him. Zerubbabel is the man builder of the temple, which after being built, is often referred to as Zerubbabel’s temple.
Ezra 2
1 Now these are the people of the province who came up from the captivity of the exiles, whom Nebuchadnezzar king of Babylon had taken captive to Babylon (they returned to Jerusalem and Judah, each to their own town, 2 in company with Zerubbabel, Joshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum and Baanah):
The following is a list of all of the Israelites who returned to Israel for the rebuilding of the temple. It is important to note, even though there many names who did return, that this was a small percentage of the Jews in Babylon. The trip to Jerusalem, which was in ruins, without a wall, was a pilgrimage of faith. Only those who truly understood God and desired to honor him through the building of the temple went. The rest were indicative of the broad road: they desired their comfort more than God.
In this chapter there are 11 names included as leaders of this exodus. Zerubbabel is a name we will hear a lot of in this study. The second temple is often attributed to him as “Zerubbabel’s temple”. He was the governor appointed to Judah. Three other names may jump out at you: Joshua, Nehemiah and Mordecai. Of course, these are not the famous biblical figures. Joshua was the successor of Moses centuries before. Nehemiah, the famous builder of Jerusalem’s wall years later, was still in the citadel of King Xerxes at this time. Mordecai, a character in the book of Esther, is thought to have lived in Susa, under Xerxes, before the events of Ezra.
The list of the men of the people of Israel:
3 the descendants of Parosh 2,172 4 of Shephatiah 372 5 of Arah 775 6 of Pahath-Moab (through the line of Jeshua and Joab) 2,812 7 of Elam 1,254 8 of Zattu 945 9 of Zakkai 760 10 of Bani 642 11 of Bebai 623 12 of Azgad 1,222 13 of Adonikam 666 14 of Bigvai 2,056 15 of Adin 454 16 of Ater (through Hezekiah) 98 17 of Bezai 323 18 of Jorah 112 19 of Hashum 223 20 of Gibbar 95 21 the men of Bethlehem 123 22 of Netophah 56 23 of Anathoth 128 24 of Azmaveth 42 25 of Kiriath Jearim,[a] Kephirah and Beeroth 743 26 of Ramah and Geba 621 27 of Mikmash 122 28 of Bethel and Ai 223 29 of Nebo 52 30 of Magbish 156 31 of the other Elam 1,254 32 of Harim 320 33 of Lod, Hadid and Ono 725 34 of Jericho 345 35 of Senaah 3,630
The first list is a compilation fo the heads of families that came. The ancient way of counting normally only includes the heads of families, so the exact number of people coming was much higher. Between this account and Nehemiah 7:6-69, which also lists the returning Jewish population, there are discrepancies. These are most likely copying errors. Nehemiah 7:7 lists 12 officials rather than the 11 listed in Ezra. 12 makes more sense biblically, as 12 is the symbolic number for perfect governance.
In Babylonian culture it was common to give those in captivity new names. In Daniel 1:6-7, we see new names given to Daniel and his friends. The concept is played out int he book of Daniel as a plot by King Nebuchadnezzar to assimilate the Jewish people into Babylonian culture. First their name is changed, their culture is killed and then replaced by Babylonian ideals. The names in this list are the names of the Jews of Babylon who were given Babylonian names: Parosh: flea. Shephatiah: Yahweh has judged. Arah: wild ox. Zaccai: pure. Bani: Yahweh has built. Bebai: pupil of the eye. Azgad: Gad is strong. Adonikam: my Lord has arisen. Adin: voluptuous. Ater: lefty. Bezai: The shadow of God. Jorah: autumn rain. Hashum: broad nose. Gibbar: strong man.
36 The priests: the descendants of Jedaiah (through the family of Jeshua) 973 37 of Immer 1,052 38 of Pashhur 1,247 39 of Harim 1,017 40 The Levites: the descendants of Jeshua and Kadmiel (of the line of Hodaviah) 74
What is interesting here is the small number of priests who travelled to Jerusalem. This is telling of the spiritual condition of the Babylonian Jews: most of the priests stayed behind. The Levites, the tribe of which priests descended from, is even smaller than the priest class.
41 The musicians: the descendants of Asaph 128 42 The gatekeepers of the temple: the descendants of Shallum, Ater, Talmon, Akkub, Hatita and Shobai 139
The musicians would play a special part in the ceremonies that sealed began the building and the consecration of the temple.
43 The temple servants: the descendants of Ziha, Hasupha, Tabbaoth, 44 Keros, Siaha, Padon, 45 Lebanah, Hagabah, Akkub, 46 Hagab, Shalmai, Hanan, 47 Giddel, Gahar, Reaiah, 48 Rezin, Nekoda, Gazzam, 49 Uzza, Paseah, Besai, 50 Asnah, Meunim, Nephusim, 51 Bakbuk, Hakupha, Harhur, 52 Bazluth, Mehida, Harsha, 53 Barkos, Sisera, Temah, 54 Neziah and Hatipha 55 The descendants of the servants of Solomon: the descendants of Sotai, Hassophereth, Peruda, 56 Jaala, Darkon, Giddel, 57 Shephatiah, Hattil, Pokereth-Hazzebaim and Ami 58 The temple servants and the descendants of the servants of Solomon 392
These were not tribe-specific Jews but descendants from the conquests of David. These would have been slaves who were brought along for hard-labor tasks.
59 The following came up from the towns of Tel Melah, Tel Harsha, Kerub, Addon and Immer, but they could not show that their families were descended from Israel: 60 The descendants of Delaiah, Tobiah and Nekoda 652 61 And from among the priests: The descendants of Hobaiah, Hakkoz and Barzillai (a man who had married a daughter of Barzillai the Gileadite and was called by that name). 62 These searched for their family records, but they could not find them and so were excluded from the priesthood as unclean. 63 The governor ordered them not to eat any of the most sacred food until there was a priest ministering with the Urim and Thummim.
These last groups were people who came on the pilgrimage but whose lineage could not be determined. This shows an earnestness from the Jewish leaders. They were determined to follow God’s ways going forward, and if lineage could not be determined, then they were not allowed to become priests. 64 The whole company numbered 42,360, 65 besides their 7,337 male and female slaves; and they also had 200 male and female singers. 66 They had 736 horses, 245 mules, 67 435 camels and 6,720 donkeys. 68 When they arrived at the house of the Lord in Jerusalem, some of the heads of the families gave freewill offerings toward the rebuilding of the house of God on its site. 69 According to their ability they gave to the treasury for this work 61,000 darics[b] of gold, 5,000 minas[c] of silver and 100 priestly garments. 70 The priests, the Levites, the musicians, the gatekeepers and the temple servants settled in their own towns, along with some of the other people, and the rest of the Israelites settled in their towns.
Although the number of Jewish people returning to Jerusalem is about 50,000, it is important to once again note that this is about 2% of the population of Babylon. Those who did return vowed to return generously and piously to the Lord’s house and commit to the rebuilding. They came into Jerusalem with meager belongings (note the small number of animals, which was a sign of wealth in the ancient world), yet they gave with a heart that was wide open to God. This is an important note, because as we explore this book further, and compare it to additional texts (namely Haggai), we will see that although the Jews started on a strong note, it soon falters. A clue to their faltering is that they went to their own towns to settle. There, of course, is nothing wrong with this and they would need to in order to do the important work ahead. But it will also become a problem for them going forward. In the book of Haggai, we learn that the Jews returned to Jerusalem on fire for building the temple. But when they realize it will be hard work, they begin to falter, and eventually go back to their “paneled houses” while the Lord’s house is in ruins. They take a 15 year break before they are called out by the Prophet Haggai. As we go forward in the story, we will see the fracture lines develop.
Ezra 3
1 When the seventh month came and the Israelites had settled in their towns, the people assembled together as one in Jerusalem.
About three months after the Jews returned to Jerusalem, in the year 537 BC, the seventh moth of the Jewish calendar came around. The seventh month is a very important month for the Jewish people. It is generally September to October and combines a few of the mandated festivals they were to observe: The Feast of the Tabernacles, The Feast of Trumpets and the Day of Atonement.
The Feast of The Tabernacles commemorates the 40- year journey of the Israelites to the Promised Land.
The Feast of Trumpets is Rosh Hashanah, the Jewish New Year
The Day of Atonement, or Yom Kippur, is the most important holiday in the Jewish calendar. It is considered the day that God decides the fate of each man, so it is wise for Jewish people to make amends to those they have wronged on that day. It is the commemoration of the day the priests of the old testament would enter the holy of holies and offer a blood sacrifice for atonement of the Jewish people’s sins.
2 Then Joshua son of Jozadak and his fellow priests and Zerubbabel son of Shealtiel and his associates began to build the altar of the God of Israel to sacrifice burnt offerings on it, in accordance with what is written in the Law of Moses the man of God. 3 Despite their fear of the peoples around them, they built the altar on its foundation and sacrificed burnt offerings on it to the Lord, both the morning and evening sacrifices. 4 Then in accordance with what is written, they celebrated the Festival of Tabernacles with the required number of burnt offerings prescribed for each day. 5 After that, they presented the regular burnt offerings, the New Moon sacrifices and the sacrifices for all the appointed sacred festivals of the Lord, as well as those brought as freewill offerings to the Lord. 6 On the first day of the seventh month they began to offer burnt offerings to the Lord, though the foundation of the Lord’s temple had not yet been laid.
The first step the returning Jews took was to rebuild the altar of the temple. Remember, Jerusalem was destroyed by Nebuchadnezzar. The temple was gone, the walls of the city destroyed. Over the 70 years they spent in Babylon, other people moved into the area and established themselves as the owners of that barren land. It is dangerous all around them. But in this is a great lesson. Zerubbabel and his associates first attended to the very reason they were there: to build God’s house. Despite their own comfort and safety they chose to set the altar, on its former foundations, first. Why? Because it would be the place that the Jewish people could offer burnt offerings for sin. Back in Solomon’s day, when the first temple was built, it gave the Israelites a proper place to worship God in the proper way. Zerubbabel is assuring that above all, proper worship is being restored in Jerusalem first.
7 Then they gave money to the masons and carpenters, and gave food and drink and olive oil to the people of Sidon and Tyre, so that they would bring cedar logs by sea from Lebanon to Joppa, as authorized by Cyrus king of Persia.
When Solomon built the first temple, he went to Sidon and Tyre, for they were renowned for their timber and craftsmanship. Although these nations are pagan, the Jewish people, taking a note from Solomon, are eager to reproduce the grander of the temple, even through their limited resources. This action had the backing of the Persian government. Remember, Cyrus was not only moved by God but culturally was bound by pleasing the regional gods of the people he conquered.
8 In the second month of the second year after their arrival at the house of God in Jerusalem, Zerubbabel son of Shealtiel, Joshua son of Jozadak and the rest of the people (the priests and the Levites and all who had returned from the captivity to Jerusalem) began the work. They appointed Levites twenty years old and older to supervise the building of the house of the Lord. 9 Joshua and his sons and brothers and Kadmiel and his sons (descendants of Hodaviah) and the sons of Henadad and their sons and brothers—all Levites—joined together in supervising those working on the house of God. 10 When the builders laid the foundation of the temple of the Lord, the priests in their vestments and with trumpets, and the Levites (the sons of Asaph) with cymbals, took their places to praise the Lord, as prescribed by David king of Israel. 11 With praise and thanksgiving they sang to the Lord: “He is good; his love toward Israel endures forever.” And all the people gave a great shout of praise to the Lord, because the foundation of the house of the Lord was laid.
Another 19 months passed before the work began at the temple. They appointed the Levites as supervisors to the project. At age 20, as prescribed by David, Levitical service began (1 Chronicles 23:24). It is important to note that the supervision of work was directed by those in devotion to God. The laying of the foundation was important. It was met with priests in ceremonial vestments, musicians and singing. There is praise here, a great joy at the work ahead of restoring God’s house for Jerusalem and the world.
12 But many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid, while many others shouted for joy. 13 No one could distinguish the sound of the shouts of joy from the sound of weeping, because the people made so much noise. And the sound was heard far away.
Some of the older crowd had made the journey back to Jerusalem. They remembered Solomon’s temple and its glory. They certainly remembered the destruction of the temple. These memories, embedded in them, were detrimental to the joy of the new temple. They realized the temple was much smaller and would never match the grandiose scale of Solomon’s. But the younger people, who knew nothing fo the old temple, saw this as great joy. The younger set was thinking forward while the older was thinking backward. The truth is this: the temple was being rebuilt and that was a joyous occasion. It was God’s plan to rebuild, and the splendor of it is inconsequential. The fact that after 70 years of recalibration the Jews should have been in a place that was about praising God and doing his work, not looking back at what could have been.
Ezra 5
1 Now Haggai the prophet and Zechariah the prophet, a descendant of Iddo, prophesied to the Jews in Judah and Jerusalem in the name of the God of Israel, who was over them. 2 Then Zerubbabel son of Shealtiel and Joshua son of Jozadak set to work to rebuild the house of God in Jerusalem. And the prophets of God were with them, supporting them.
In chapter 4:8-24, we are treated how the Samaritans behaved all the way to Darius I reign. It breaks the narrative of the book, and makes the reading a little confusing. Here, in chapter 5, we’re back to the narrative that was left in 4:7. This is ushered in by Haggai and Zachariah, two prophets attached to the year 520 BC. These prophets, both in Jerusalem at the time, spoke words to the Jews for a very specific reason. This is in the second year of Darius I.
Haggai has a particularly pointed view of what is happening in Jerusalem at the time. Because of the constant onslaught of opposition, the harsh conditions, the danger and a host of other items, the Jews returned to their “paneled homes” and stopped work on the Lord’s house for about fifteen years. The people said “the time has not yet come to rebuild the Lord’s house.” That was the spiritual moniker they gave to their reasoning for stopping work. But Haggai called them out, showing them there was a direct correlation between the amount of effort they put into the work they were brought there for and the condition of their lives. It was only after this wake-up call that the Israelites resumed construction on the temple.
3 At that time Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates went to them and asked, “Who authorized you to rebuild this temple and to finish it?” 4 They also asked, “What are the names of those who are constructing this building?” 5 But the eye of their God was watching over the elders of the Jews, and they were not stopped until a report could go to Darius and his written reply be received.
Tattenai, who was responsible for the Trans-Euphrates area, was well aware that construction was mandated to stop. Why has it begun again? They want answers. But the returning Israelites knew they could continue construction until official word from the new king reached them.
6 This is a copy of the letter that Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates, the officials of Trans-Euphrates, sent to King Darius. 7 The report they sent him read as follows: To King Darius: Cordial greetings. 8 The king should know that we went to the district of Judah, to the temple of the great God. The people are building it with large stones and placing the timbers in the walls. The work is being carried on with diligence and is making rapid progress under their direction.
Large stones and timbers could imply to them that a fortress was being built. This is before the letter to Artaxerxes, when the Samaritans lobbied for the leaders of the area to shut down production because they feared if the walls went up then Jerusalem would be autonomous.
9 We questioned the elders and asked them, “Who authorized you to rebuild this temple and to finish it?” 10 We also asked them their names, so that we could write down the names of their leaders for your information. 11 This is the answer they gave us: “We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, one that a great king of Israel built and finished. 12 But because our ancestors angered the God of heaven, he gave them into the hands of Nebuchadnezzar the Chaldean, king of Babylon, who destroyed this temple and deported the people to Babylon. 13 “However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to rebuild this house of God. 14 He even removed from the temple of Babylon the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple in Jerusalem and brought to the temple in Babylon. Then King Cyrus gave them to a man named Sheshbazzar, whom he had appointed governor, 15 and he told him, ‘Take these articles and go and deposit them in the temple in Jerusalem. And rebuild the house of God on its site.’
Judah lays out the truthful story of why they were there and what they are achieving. First, the temple was destroyed by Nebuchadnezzar and the people deported to Babylon. When Persia overtook Babylon, Cyrus, wanting to keep in good standing with the gods of the land he conquered, but also moved by God himself (Ezra 1:1), allowed the Jews to return to Jerusalem to rebuild their temple. Also, the gold and silver that Nebuchadnezzar stole was returned to a man named Sheshbazzar, which is thought to be another name for Zerubbabel.
16 “So this Sheshbazzar came and laid the foundations of the house of God in Jerusalem. From that day to the present it has been under construction but is not yet finished.” 17 Now if it pleases the king, let a search be made in the royal archives of Babylon to see if King Cyrus did in fact issue a decree to rebuild this house of God in Jerusalem. Then let the king send us his decision in this matter.
The Persians don’t know for certain that Cyrus ever issued a proclamation for this. An inquiry must be made. This will take time, which works in Judah’s favor.
Ezra 6
1 King Darius then issued an order, and they searched in the archives stored in the treasury at Babylon. 2 A scroll was found in the citadel of Ecbatana in the province of Media, and this was written on it:
The search conducted by Darius is impressive. The scroll containing Cyrus’ commands are found in another citadel, in a place called Ecbatana. It shows the diligence Darius had in finding the truth placed before him. It also took some time to find this. During his search, the Jews did not stop their work.
Memorandum: 3 In the first year of King Cyrus, the king issued a decree concerning the temple of God in Jerusalem: Let the temple be rebuilt as a place to present sacrifices, and let its foundations be laid. It is to be sixty cubits high and sixty cubits wide, 4 with three courses of large stones and one of timbers. The costs are to be paid by the royal treasury. 5 Also, the gold and silver articles of the house of God, which Nebuchadnezzar took from the temple in Jerusalem and brought to Babylon, are to be returned to their places in the temple in Jerusalem; they are to be deposited in the house of God.
This section reveals the contents of the scroll. 1. Cyrus allowed the Jews to rebuild the temple. 2. He allowed for the dimensions of the temple to be designed and paid for by the royal treasury. 3. He allowed for all that was stolen by Nebuchadnezzar to be returned to the temple.
6 Now then, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and you other officials of that province, stay away from there. 7 Do not interfere with the work on this temple of God. Let the governor of the Jews and the Jewish elders rebuild this house of God on its site.
This section is Darius’ response to the letter proposed by the officials anginas the building of the temple. It lays out what is to be done and how it is to be accomplished. First, Tattenai is commanded not to interfere with the building of the temple. This is an order not to interfere.
8 Moreover, I hereby decree what you are to do for these elders of the Jews in the construction of this house of God: Their expenses are to be fully paid out of the royal treasury, from the revenues of Trans-Euphrates, so that the work will not stop.
Second, Darius lays out how the Trans-Euphrates will help. They will be required to pay for whatever the Jews need. This is in an effort to help the project continue moving forward.
9 Whatever is needed—young bulls, rams, male lambs for burnt offerings to the God of heaven, and wheat, salt, wine and olive oil, as requested by the priests in Jerusalem—must be given them daily without fail, 10 so that they may offer sacrifices pleasing to the God of heaven and pray for the well-being of the king and his sons.
Third, Darius outline how they will help the Jewish people spiritually. They will aid in getting them whatever they need to continue the sacrifices to God. They are to be given whatever they need without fail, meaning when Judah needs something, they have to snap to it and produce what they need immediately.
11 Furthermore, I decree that if anyone defies this edict, a beam is to be pulled from their house and they are to be impaled on it. And for this crime their house is to be made a pile of rubble.
To oppose this will result in death on a beam. And not only that, but their generational house will be destroyed, meaning their action will have an effect on the ones they love. This is harsh indeed, meant to insure that Darius’ demands are met for the temple’s rebuild.
12 May God, who has caused his Name to dwell there, overthrow any king or people who lifts a hand to change this decree or to destroy this temple in Jerusalem. I Darius have decreed it. Let it be carried out with diligence.
Finally, Darius, inspired by Cyrus, who was inspired by God, aids the Jews in every way to finish the House fo the Lord. In the book of Haggai, we see the Jews despondent, not really desiring to work on the temple, mores concerned with their own lives. When Haggai and Zechariah intervene, and show them that their lack of faith is really at the heart of the matter, it stirs the Jews into action. But as we see in this book, God’s still at work, and as the Jews are moved to return to their faith walk and do God’s work, the opposition is destroyed by God through His design. Suddenly the Jews have the backing of the Persian government, are reconnected with God and are able to complete the building.
Completion and Dedication of the Temple 13 Then, because of the decree King Darius had sent, Tattenai, governor of Trans-Euphrates, and Shethar-Bozenai and their associates carried it out with diligence. 14 So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia. 15 The temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius.
Tattenai and his cohorts turn around their allegiance to carry out Darius’ orders. Instead of opposition, they were allies now in the building of the temple. But we also see that a great spiritual change has happened. The people continued to listen to the prophets as they worked. And the prophets not only helped in spiritual matters but also in the physical building. No longer were the Jews a people crushed under the burden of famine and hardship (Haggai 1:5-6, 10-11), but they were people who moved into deeper trust and relationship with God. This restoration took another four years since the intervention by Haggai and Zechariah, putting the finished construction at 516 BC.
16 Then the people of Israel—the priests, the Levites and the rest of the exiles—celebrated the dedication of the house of God with joy. 17 For the dedication of this house of God they offered a hundred bulls, two hundred rams, four hundred male lambs and, as a sin offering for all Israel, twelve male goats, one for each of the tribes of Israel. 18 And they installed the priests in their divisions and the Levites in their groups for the service of God at Jerusalem, according to what is written in the Book of Moses.
Compared to the dedication of Solomon’s temple, this was a much smaller event. Solomon sacrificed over 140,000 animals to his temple whereas Zerubbabel sacrificed 712. The wealth of Judah is nothing compared to the wealth of Solomon’s Israel. But the amount isn’t the important part. What is is the heart of those dedicating and sacrificing to God.
The sacrifice of 12 male goats is significant. 12 represents the number for perfect governmental order, but it also represents the 12 tribes of Israel. This collective is important because even though the tribes have been all but scattered and eliminated, the sin offering is representative for all of Israel.
They also assigned priests and Levites to resume the proper designation of worship. This was done to mirror what was written in the book of Leviticus. Judah is trying to do it correctly so that, moving forward, the temple is dedicated to God properly, worship is done properly and the future of worship is set up properly.
The Passover 19 On the fourteenth day of the first month, the exiles celebrated the Passover. 20 The priests and Levites had purified themselves and were all ceremonially clean. The Levites slaughtered the Passover lamb for all the exiles, for their relatives the priests and for themselves. 21 So the Israelites who had returned from the exile ate it, together with all who had separated themselves from the unclean practices of their Gentile neighbors in order to seek the Lord, the God of Israel. 22 For seven days they celebrated with joy the Festival of Unleavened Bread, because the Lord had filled them with joy by changing the attitude of the king of Assyria so that he assisted them in the work on the house of God, the God of Israel.
Judah was determined to move forward correctly with God, and the began with celebrating the Passover on the proper day. This also shows us that the jews understood one of the tenants of their faith well: that the Passover was a core concept of their faith, which displayed God’s protection and love for them. The Passover marked the Jewish people as a pure people, and the ceremony brings that purity to a new generation. This purity was extended to those nearby Jerusalem, for those who were seeking God. This speaks to a great outreach to those who weren’t just of the Jewish faith.
The last verse is directed at Darius. He is the one who’s heart was changed to turn the opposition into alliance, although it was truly God, moving the chess pieces around, helping the Jewish people regain their faith and hope, and turning the hearts of the Jews and Persian leaders alike to turn the tide and allow the temple to be rebuilt.
Ezra 10
1 While Ezra was praying and confessing, weeping and throwing himself down before the house of God, a large crowd of Israelites—men, women and children—gathered around him. They too wept bitterly. 2 Then Shekaniah son of Jehiel, one of the descendants of Elam, said to Ezra, “We have been unfaithful to our God by marrying foreign women from the peoples around us. But in spite of this, there is still hope for Israel. 3 Now let us make a covenant before our God to send away all these women and their children, in accordance with the counsel of my lord and of those who fear the commands of our God. Let it be done according to the Law. 4 Rise up; this matter is in your hands. We will support you, so take courage and do it.”
In Ezra’s great despair, others gather around him. These people are also in despair. We can see from this anguish that these people have realized their wrongdoing. Their agony is evidence of their regret, but not yet their repentance. What’s the difference?
Regret is when we realize we did something wrong and feel bad about it.
Repentance is realizing we did something wrong and we confess it to God and turn away from it.
Shekaniah has some great wisdom here. He suggest a new covenant with God. What is a covenant? A covenant is a contract with God. The parameters of the covenant are to remove the sin from Jerusalem (send away all the women and their children) in accordance with the Law (with the counsel of my lord and of those who fear the commands of our God).
The repentance is to come to terms with their fault, make changes to eliminate the sin, and move into a new way of life. For those who move from mere regret to changing their life to accommodate God’s Law, there is great gain.
5 So Ezra rose up and put the leading priests and Levites and all Israel under oath to do what had been suggested. And they took the oath. 6 Then Ezra withdrew from before the house of God and went to the room of Jehohanan son of Eliashib. While he was there, he ate no food and drank no water, because he continued to mourn over the unfaithfulness of the exiles. 7 A proclamation was then issued throughout Judah and Jerusalem for all the exiles to assemble in Jerusalem. 8 Anyone who failed to appear within three days would forfeit all his property, in accordance with the decision of the officials and elders, and would himself be expelled from the assembly of the exiles. 9 Within the three days, all the men of Judah and Benjamin had gathered in Jerusalem. And on the twentieth day of the ninth month, all the people were sitting in the square before the house of God, greatly distressed by the occasion and because of the rain. 10 Then Ezra the priest stood up and said to them, “You have been unfaithful; you have married foreign women, adding to Israel’s guilt. 11 Now honor the Lord, the God of your ancestors, and do his will. Separate yourselves from the peoples around you and from your foreign wives.”
Repentance is not easy. It isn’t easy because we spend our life building up strongholds against God, and then when God intervenes, it hurts. Everything we’ve built, all the truths that we’ve told ourself come crashing down and we’re left with the Word of God and Our Truth. Our Truth doesn’t stand up to the Word of God and we feel silly. We regret our actions. But unless we move toward repentance, we will only slide back into those habits and truths until we can’t hear God anymore.
This is the problem in Judah. The people of Judah slipped into the culture around them and called it good. But it wasn’t until Ezra had the courage, fueled by God, to step in front of them to call them out that things changed. God intervened. The response was that the men of Judah had to realize that what they were doing was wrong.
So they are called together, via a proclamation. Ezra spells it out plainly. They have been unfaithful. They have added to Israel’s guilt. The once shining remnant of people who were allowed back, via God’s grace, to rebuild the temple have become a travesty. They must detach from the families they have built.
12 The whole assembly responded with a loud voice: “You are right! We must do as you say. 13 But there are many people here and it is the rainy season; so we cannot stand outside. Besides, this matter cannot be taken care of in a day or two, because we have sinned greatly in this thing. 14 Let our officials act for the whole assembly. Then let everyone in our towns who has married a foreign woman come at a set time, along with the elders and judges of each town, until the fierce anger of our God in this matter is turned away from us.” 15 Only Jonathan son of Asahel and Jahzeiah son of Tikvah, supported by Meshullam and Shabbethai the Levite, opposed this. 16 So the exiles did as was proposed. Ezra the priest selected men who were family heads, one from each family division, and all of them designated by name. On the first day of the tenth month they sat down to investigate the cases, 17 and by the first day of the first month they finished dealing with all the men who had married foreign women.
Ezra gives them some grace because of the circumstance. Perhaps it is out of mercy for those families to say goodbye or to process what must happen, but eventually all of the men are dealt with. This is a thorough way to weed out the sin in the community and move toward the purity the Israelites were meant to achieve. The list, which follows this passage and ends this book, is the accounting of the men who were guilt of intermarrying and had to pay the price of their repentance.
Those Guilty of Intermarriage 18 Among the descendants of the priests, the following had married foreign women: From the descendants of Joshua son of Jozadak, and his brothers: Maaseiah, Eliezer, Jarib and Gedaliah. 19 (They all gave their hands in pledge to put away their wives, and for their guilt they each presented a ram from the flock as a guilt offering.) 20 From the descendants of Immer: Hanani and Zebadiah. 21 From the descendants of Harim: Maaseiah, Elijah, Shemaiah, Jehiel and Uzziah. 22 From the descendants of Pashhur: Elioenai, Maaseiah, Ishmael, Nethanel, Jozabad and Elasah. 23 Among the Levites: Jozabad, Shimei, Kelaiah (that is, Kelita), Pethahiah, Judah and Eliezer. 24 From the musicians: Eliashib. From the gatekeepers: Shallum, Telem and Uri. 25 And among the other Israelites: From the descendants of Parosh: Ramiah, Izziah, Malkijah, Mijamin, Eleazar, Malkijah and Benaiah. 26 From the descendants of Elam: Mattaniah, Zechariah, Jehiel, Abdi, Jeremoth and Elijah. 27 From the descendants of Zattu: Elioenai, Eliashib, Mattaniah, Jeremoth, Zabad and Aziza. 28 From the descendants of Bebai: Jehohanan, Hananiah, Zabbai and Athlai. 29 From the descendants of Bani: Meshullam, Malluk, Adaiah, Jashub, Sheal and Jeremoth. 30 From the descendants of Pahath-Moab: Adna, Kelal, Benaiah, Maaseiah, Mattaniah, Bezalel, Binnui and Manasseh. 31 From the descendants of Harim: Eliezer, Ishijah, Malkijah, Shemaiah, Shimeon, 32 Benjamin, Malluk and Shemariah. 33 From the descendants of Hashum: Mattenai, Mattattah, Zabad, Eliphelet, Jeremai, Manasseh and Shimei. 34 From the descendants of Bani: Maadai, Amram, Uel, 35 Benaiah, Bedeiah, Keluhi, 36 Vaniah, Meremoth, Eliashib, 37 Mattaniah, Mattenai and Jaasu. 38 From the descendants of Binnui: Shimei, 39 Shelemiah, Nathan, Adaiah, 40 Maknadebai, Shashai, Sharai, 41 Azarel, Shelemiah, Shemariah, 42 Shallum, Amariah and Joseph. 43 From the descendants of Nebo: Jeiel, Mattithiah, Zabad, Zebina, Jaddai, Joel and Benaiah. 44 All these had married foreign women, and some of them had children by these wives.