34:31 b 2 Kin. 11:14; 23:3; 2 Chr. 30:16
34:31 c 2 Chr. 23:16; 29:10
34:33 d 1 Kin. 11:5; 2 Chr. 33:2
34:33 e Jer. 3:10
34:33 8 Lit. serve to serve
2 Chronicles 35
35:1 a 2 Kin. 23:21, 22
35:1 b Ex. 12:6; Num. 9:3; Ezra 6:19
35:2 c 2 Chr. 23:18; Ezra 6:18
35:2 d 2 Chr. 29:5–15
35:3 e Deut. 33:10; 2 Chr. 17:8, 9; Neh. 8:7
35:3 f 2 Chr. 34:14
35:3 g Ex. 40:21; 2 Chr. 5:7
35:3 h 1 Chr. 23:26
35:4 i 1 Chr. 9:10–13
35:4 j 1 Chr. 23—26
35:4 k 2 Chr. 8:14
35:4 1 households
35:5 l Ps. 134:1
35:6 m 2 Chr. 29:5, 15
35:7 n 2 Chr. 30:24
35:7 o 2 Chr. 31:3
35:8 p Num. 7:2
35:9 q 2 Chr. 31:12
35:10 r Ezra 6:18; Heb. 9:6
35:10 s 2 Chr. 5:12; 7:6; 8:14, 15; 13:10; 29:25–34
35:11 t Ex. 12:22; 2 Chr. 29:22
35:11 u 2 Chr. 29:34
35:12 v Lev. 3:3; Ezra 6:18
35:13 w Ex. 12:8, 9; Deut. 16:7
35:13 x 1 Sam. 2:13–15
35:15 y 1 Chr. 25:1–6
35:15 z 1 Chr. 9:17, 18
35:17 a Ex. 12:15; 13:6; 2 Chr. 30:21
35:18 b 2 Kin. 23:22, 23
35:20 c 2 Kin. 23:29
35:20 d Is. 10:9; Jer. 46:2
35:22 e 1 Kin. 22:30; 2 Chr. 18:29
35:24 f 2 Kin. 23:30
35:24 g 1 Kin. 14:18; Zech. 12:11
35:25 h Lam. 4:20
35:25 i Jer. 22:10, 11
35:25 j Matt. 9:23
35:25 k Jer. 22:20
2 Chronicles 36
36:1 a 2 Kin. 23:30–34
36:2 1 MT Joahaz
36:4 2 Lit. his
36:4 3 MT Joahaz
36:5 b 2 Kin. 23:36, 37; 1 Chr. 3:15
36:5 c (Jer. 22:13–19)
36:6 d 2 Kin. 24:1; Hab. 1:6
36:6 e (Deut. 29:22–29); 2 Chr. 33:11; Jer. 36:30
36:6 4 chains
36:7 f 2 Kin. 24:13; Dan. 1:1, 2
36:8 5 Or Jeconiah
36:9 g 2 Kin. 24:8–17
36:9 6 Heb. mss., LXX, Syr. eighteen and 2 Kin. 24:8
36:10 h 2 Kin. 24:10–17
36:10 i Dan. 1:1, 2
36:10 j Jer. 37:1
36:10 7 Or Mattaniah
36:10 8 Lit. his brother, 2 Kin. 24:17
36:11 k 2 Kin. 24:18–20; Jer. 52:1
36:12 l Jer. 21:3–7; 44:10
36:13 m Jer. 52:3; Ezek. 17:15
36:13 n 2 Kin. 17:14; (2 Chr. 30:8)
36:15 o Jer. 7:13; 25:3, 4
36:16 p 2 Chr. 30:10; Jer. 5:12, 13
36:16 q (Prov. 1:24–32)
36:16 r Jer. 38:6; Matt. 23:34
36:16 s 2 Chr. 34:25; Ps. 79:5
36:17 t Num. 33:56; Deut. 4:26; 28:49; 2 Kin. 25:1; Ezra 9:7; Is. 3:8
36:17 u Ps. 74:20
36:18 v 2 Kin. 25:13–15; 2 Chr. 36:7, 10
36:19 w 2 Kin. 25:9; Ps. 79:1, 7; Is. 1:7, 8; Jer. 52:13
36:20 x 2 Kin. 25:11; Jer. 5:19; Mic. 4:10
36:20 y Jer. 17:4; 27:7
36:21 z Jer. 25:9–12; 27:6–8; 29:10
36:21 a Lev. 26:34–43; Dan. 9:2
36:21 b Lev. 25:4, 5
36:22 c Ezra 1:1–3
36:22 d Jer. 29:10
36:22 e Is. 44:28; 45:1
36:23 f Ezra 1:2, 3
36:23 9 Temple
Introduction to Ezra
Title
Even though Ezra’s name does not enter the account of Judah’s post-Exilic return to Jerusalem until 7:1, the book bears his name (“Jehovah helps”) as a title. This is because both Jewish and Christian tradition attribute authorship to this famous scribe-priest. New Testament writers do not quote the book of Ezra.
Author and Date
Ezra is most likely the author of both Ezra and Nehemiah, which might have originally been one book. Ezra 4:8—6:18 and 7:12–26 are written in Aramaic. Although Ezra never states his authorship, internal arguments favor him strongly. After his arrival in Jerusalem (ca. 458 B.C.), he changed from writing in the third person to writing in the first person. In the earlier section it is likely that he had used the third person because he was quoting his memoirs. Ezra is believed to possibly be the author of the books of the Chronicles. It would have been natural for the same author to continue the OT narrative by showing how God fulfilled His promise by returning His people to the Land after 70 years of captivity. There is also a strong priestly tone in Chronicles, and Ezra was a priestly descendant of Aaron (cf. 7:1–5). The concluding verses of 2 Chronicles (36:22, 23) are virtually identical to the beginning verses of Ezra (1:1–3a), affirming his authorship of both.
Ezra was a scribe who had access to the myriad of administrative documents found in Ezra and Nehemiah, especially those in the book of Ezra. Very few people would have been allowed access to the royal archives of the Persian Empire, but Ezra proved to be the exception (cf. Ezra 1:2-4; 4:9-22; 5:7-17; 6:3-12). His role as a scribe of the law is spelled out in 7:10: “For Ezra had prepared his heart to seek the Law of the LORD, and to do it, and to teach statutes and ordinances in Israel.” He was a strong and godly man who lived at the time of Nehemiah (cf. Neh. 8:1-9; 12:36). Tradition says he was founder of the Great Synagogue, where the complete OT canon was first formally recognized.
Ezra led the second return from Persia (ca. 458 B.C.), so the completed book was written sometime in the next several decades (ca. 457–444 B.C.).
Background and Setting
God had originally brought Israel out of the slave markets of Egypt in the Exodus (ca. 1445 B.C.). Hundreds of years later, before the events of Ezra, God told His people that if they chose to break their covenant with Him, He would again allow other nations to take them into slavery (Jer. 2:14–25). In spite of God’s repeated warnings from the mouths of His prophets, Israel and Judah chose to reject their LORD and to participate in the worship of foreign gods, in addition to committing the abominable practices which accompanied idolatry (cf. 2 Kin. 17:7–18; Jer. 2:7–13). True to His promise, God brought the Assyrians and Babylonians to issue His chastisement upon wayward Israel and Judah.
In 722 B.C. the Assyrians deported the 10 northern tribes and scattered them all over their empire (cf. 2 Kin. 17:24–41; Is. 7:8). Several centuries later, in 605–586 B.C., God used the Babylonians to sack and nearly depopulate Jerusalem. Because Judah persisted in her unfaithfulness to the covenant, God chastened His people with 70 years of captivity (Jer. 25:11), from which they returned to Jerusalem as reported by Ezra and Nehemiah. Cyrus, the Persian, overthrew Babylon in 539 B.C., and the book of Ezra begins with the decree of Cyrus one year later for the Jews to return to Jerusalem (ca. 538 B.C.), and it chronicles the reestablishment of Judah’s national calendar of feasts and sacrifices, including the rebuilding of the second temple (begun in 536 B.C. and completed in 516 B.C.).
As there had been 3 waves of deportation from Israel into Babylon (605 B.C., 597 B.C., and 586 B.C.), so there were actually 3 returns to Jerusalem over a 9-decade span. Zerubbabel first returned in 538 B.C. He was followed by Ezra, who led the second return in 458 B.C. Nehemiah did likewise 13 years later, in 445 B.C. Complete uncontested political autonomy, however, never returned. The prophets Haggai and Zechariah preached during Zerubbabel’s time, about 520 B.C. and following.
Historical and Theological Themes
The Jews’ return from the Babylonian captivity seemed like a second Exodus, sovereignly patterned in some ways after Israel’s first redemption from Egyptian bondage. The return trip from Babylon involved activities similar to those of the original Exodus: 1) the rebuilding of the temple and the city walls; 2) the reinstitution of the law, which made Zerubbabel, Ezra, and Nehemiah collectively seem like a second Moses; 3) the challenge of the local enemies; and 4) the temptation to i
ntermarry with non-Jews, resulting in idolatry. Other parallels between the original Exodus and the return from Babylon must have seemed to the returnees like they were given a fresh start by God.
In his account of the return, Ezra drew upon a collection of Persian administrative documents to which he had access as a scribe. The presence of actual royal administrative documents carries a powerful message when accompanied by the resounding line “the hand of the LORD my God was upon him/me”(7:6, 28). The decrees, proclamations, letters, lists, genealogies, and memoranda, many of them written by the Persian administration, attest to the sovereign hand of God in Israel’s restoration. The primary message of the book is that God orchestrated the past grim situation (captivity) and would continue to work through a pagan king and his successors to give Judah hope for the future (return). God’s administration overrides that of any of the kings of this world, and thus the book of Ezra is a message of God’s continuing covenant grace to Israel.
Another prominent theme which surfaces in Ezra is opposition from the local Samaritan residents whose ancestors had been imported from Assyria (4:2; cf. John 4:4–42). For reasons of spiritual sabotage, Israel’s enemies requested to participate in rebuilding the temple (4:1, 2). After being shunned, the enemies hired counselors against the Jews (cf. 4:4, 5). But the LORD, through the preaching of Haggai and Zechariah, rekindled the spirit of the people and their leaders to build, with the words “…be strong…and work; for I am with you” (Hag. 2:4; cf. Ezra 4:24—5:2). The reconstruction resumed (ca. 520 B.C.) and the temple was soon finished, dedicated, and back in service to God (ca. 516 B.C.).
Interpretive Challenges
First, how do the post-Exilic historical books of 1 and 2 Chronicles, Ezra, Nehemiah, and Esther relate to the post-Exilic prophets Haggai, Zechariah, and Malachi? For the chronology of Ezra, Nehemiah, and Esther, see the notes on Ezra 6:22—7:1. The two books of Chronicles were written by Ezra as a reminder of the promised Davidic kingship, the Aaronic priesthood, and appropriate temple worship. Haggai and Zechariah prophesied in the period of Ezra 4–6 when temple construction was resumed. Malachi wrote during Nehemiah’s revisit to Persia (cf. Neh. 13:6).
Second, what purpose does the book serve? Ezra historically reports the first two of three post-Exilic returns to Jerusalem from the Babylonian captivity. The first return (chaps. 1–6) was under Zerubbabel (ca. 538 B.C.) and the second (chaps. 7–10) was led by Ezra himself (ca. 458 B.C.). Spiritually, Ezra reestablished the importance of the Aaronic priesthood by tracing his ancestry to Eleazar, Phinehas, and Zadok (cf. Ezra 7:1–5). He reported on the rebuilding of the second temple (chaps. 3–6). How he dealt with the gross sin of intermarriage with foreigners is presented in chaps. 9, 10. Most importantly, he reports how the sovereign hand of God moved kings and overcame varied opposition to reestablish Israel as Abraham’s seed, nationally and individually, in the land promised to Abraham, David, and Jeremiah.
Third, the temple was built during the reign of Cyrus. Mention of Ahasuerus (4:6) and Artaxerxes (4:7-23) might lead one to conclude that the temple could also have been built during their reigns. Such a conclusion, however, violates history. Ezra was not writing about the construction accomplishments of Ahasuerus or Artaxerxes, but rather he continued to chronicle their oppositions after the temple was built, which continued even to Ezra’s day. It is apparent, then, that Ezra 4:1-5 and 4:24-5:2 deal with rebuilding the temple under Zerubbabel, while 4:6-23 is a parenthesis recounting the history of opposition in the times of Ezra and Nehemiah.
Fourth, the interpreter must decide where Esther fits in to the time of Ezra. A careful examination indicates it took place between the events of chaps. 6 and 7. See notes on Esther.
Fifth, how does divorce in Ezra 10 correlate with the fact that God hates divorce (Mal. 2:16)? Ezra does not establish the norm, but rather deals with a special case in history. It seems to have been decided (Ezra 10:3) on the principle that the lesser wrong (divorce) would be preferable to the greater wrong of the Jewish race being polluted by intermarriage, so that the nation and the messianic line of David would not be ended by being mingled with Gentiles. To solve the problem this way magnifies the mercy of God in that the only other solution would have been to kill all of those involved (husband, wives, and children) by stoning, as was done during the first Exodus at Shittim (Num. 25:1-9).
Outline
I. The First Return under Zerubbabel (1:1-6:22)
A. Cyrus’ Decree to Return (1:1-4)
B. Treasures to Rebuild the Temple (1:5-11)
C. Those Who Returned (2:1-70)
D. Construction of the Second Temple (3:1-6:22)
1. Building begins (3:1–13)
2. Opposition surfaces (4:1–5)
3. Excursus on future opposition (4:6–23)
4. Construction renewed (4:24—5:2)
5. Opposition renewed (5:3—6:12)
6. Temple completed and dedicated (6:13–22)
II. The Second Return under Ezra (7:1-10:44)
A. Ezra Arrives (7:1-8:36)
B. Ezra Leads Revival (9:1-10:44)
The Book of
EZRA
Ezra 1
End of The Babylonian Captivity
(2 Chr. 36:22, 23)
1Now in the first year of Cyrus king of Persia, that the word of the LORD aby the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, bso that he made a proclamation throughout all his kingdom, and also put it in writing, saying,
2Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has ccommanded me to build Him a 1house at Jerusalem which is in Judah.
3Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel d(He is God), which is in Jerusalem.
4And whoever is left in any place where he dwells, let the men of his place help him with silver and gold, with goods and livestock, besides the freewill offerings for the house of God which is in Jerusalem.
5Then the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, with all whose spirits eGod 2had moved, arose to go up and build the house of the LORD which is in Jerusalem.
6And all those who were around them 3encouraged them with articles of silver and gold, with goods and livestock, and with precious things, besides all that was fwillingly offered. Post-Exilic Returns to Jerusalem
7gKing Cyrus also brought out the articles of the house of the LORD, hwhich Nebuchadnezzar had taken from Jerusalem and put in the 4temple of his gods;
8and Cyrus king of Persia brought them out by the hand of Mithredath the treasurer, and counted them out to iSheshbazzar the prince of Judah.
9This is the number of them: thirty gold platters, one thousand silver platters, twenty-nine knives,
10thirty gold basins, four hundred and ten silver basins of a similar kind, and one thousand other articles.
11All the articles of gold and silver were five thousand four hundred. All these Sheshbazzar took with the captives who were brought from Babylon to Jerusalem.
Ezra 2
The Captives Who Returned to Jerusalem
(Neh. 7:6–73)
1Now athese are the people of the province who came back from the captivity, of those who had been carried away, bwhom Nebuchadnezzar the king of Babylon had carried away to Babylon, and who returned to Jerusalem and Judah, everyone to his own city.
2Those who came with Zerubbabel were Jeshua, Nehemiah, 1Seraiah, 2Reelaiah, Mordecai, Bilshan, 3Mispar, Bigvai, 4Rehum, and Baanah. The number of the men of the people of Israel:
3the people of Parosh, two thousand one hundred and seventy-two;
4the people of Shephatiah, three hundred and seventy-two;
5the people of Arah, cseven hundred and seventy-five;
6the people of dPahath-Moab, of the people of Jeshua and Joab, two thousand eight hundred and twelve;
; 7the people of Elam, one thousand two hundred and fifty-four;
8the people of Zattu, nine hundred and forty-five;
9the people of Zaccai, seven hundred and sixty;
10the people of 5Bani, six hundred and forty-two;
11the people of Bebai, six hundred and twenty-three;
12the people of Azgad, one thousand two hundred and twenty-two;
13the people of Adonikam, six hundred and sixty-six;
14the people of Bigvai, two thousand and fifty-six;
15the people of Adin, four hundred and fifty-four;
16the people of Ater of Hezekiah, ninety-eight;
17the people of Bezai, three hundred and twenty-three;
18the people of 6Jorah, one hundred and twelve;
19the people of Hashum, two hundred and twenty-three;
20the people of 7Gibbar, ninety-five;
21the people of Bethlehem, one hundred and twenty-three;
22the men of Netophah, fifty-six;
23the men of Anathoth, one hundred and twenty-eight;
24the people of 8Azmaveth, forty-two;
25the people of 9Kirjath Arim, Chephirah, and Beeroth, seven hundred and forty-three;
26the people of Ramah and Geba, six hundred and twenty-one;
27the men of Michmas, one hundred and twenty-two;
28the men of Bethel and Ai, two hundred and twenty-three;
29the people of Nebo, fifty-two;
30the people of Magbish, one hundred and fifty-six;
31the people of the other eElam, one thousand two hundred and fifty-four;
32the people of Harim, three hundred and twenty;
33the people of Lod, Hadid, and Ono, seven hundred and twenty-five;
34the people of Jericho, three hundred and forty-five;
35the people of Senaah, three thousand six hundred and thirty.
36The priests: the sons of fJedaiah, of the house of Jeshua, nine hundred and seventy-three;
37the sons of gImmer, one thousand and fifty-two;
38the sons of hPashhur, one thousand two hundred and forty-seven;
39the sons of iHarim, one thousand and seventeen.
40The Levites: the sons of Jeshua and Kadmiel, of the sons of 10Hodaviah, seventy-four.
The MacArthur Study Bible, NKJV Page 223