5:13 Cyrus…decree. Cf. Ezra 1:2–4.
5:14, 16 Sheshbazzar…laid the foundation. This seems to contradict the statement in Ezra 3:8–10 that Zerubbabel, Jeshua, and the Jewish workmen laid the foundation, but it actually does not, since Sheshbazzar was the political appointee of the Persian king over the Jews and thus is given official credit for work actually done by them. See note on 1:8.
Ezra 6
6:1 King Darius issued a decree. Rather than a public edict, this was a simple order issued to a small group of officials.
Ezra 6:1
The Persian Empire
6:1, 2 Babylon…Achmetha. Achmetha is another name for the Persian capital of Ecbatana, 300 mi. NE of Babylon in the foothills, where Cyrus and others had their summer homes.
6:2 a record was written. A particular kind of document called a memorandum (Ezra 4:15; Mal. 3:16). Administrative officials often kept these documents of administrative decisions made, or issues remaining to be settled, to retain the details of administrative action for future reference.
6:3 first year. Ca. 538 B.C. (cf. 1:2–4). sixty cubits…sixty cubits. These dimensions exceed those of Solomon’s temple (cf. 1 Kin. 6:2).
6:5 Nebuchadnezzar took. See note on 1:7.
6:6, 7 God so favored the Jews (cf. 5:5) that, through Darius, He forbade the officials from interfering with the building project.
6:8–10 Not only could the officials not hinder the building, but they also had to help finance it by giving the Jews some of their portion of taxes collected for the Persian king. The Jews could draw from the provincial treasury.
6:10 pray for the life of the king and his sons. This was essentially the same self-serving motive that prompted Cyrus to decree that all captured peoples should return to their countries, rebuild the temples that Nebuchadnezzar and others had destroyed, and placate the offended deities. He wanted all the gods on his side, including Israel’s God.
6:11 pulled…erected…hanged…made a refuse heap. Typical punishment for a serious infraction (cf. Rev. 22:18, 19). This was specifically directed at the hostile Samaritans.
6:14 prospered. Cf. Hag. 1:7–11. the commandment of the God of Israel…the command of Cyrus. This is not the normal term for commandment, but it is the same word translated “decree” or “administrative order” throughout the book. The message here is powerful. It was the decree from God, the Sovereign of the universe, which gave administrative authority to rebuild the temple. The decrees (same word) of 3 of the greatest monarchs in the history of the ancient Near East were only a secondary issue. God rules the universe and He raises up kings, then pulls them from their thrones when they have served His administration. Artaxerxes. Although he did not contribute to the project under Zerubbabel, he did under Ezra (cf. 7:11–26).
6:15 Adar…sixth year. The 12th month (Feb./Mar.) in 516 B.C.
6:18 divisions. Cf. 1 Chr. 24, where the priestly divisions are delineated. Although David arranged the priests and Levites in order according to families, it was Moses who assigned their rights, privileges, and duties (see notes on Num. 3, 4). the Book of Moses. I.e., the Pentateuch.
6:19 Passover. Cf. Lev. 23:4–8. Other notable Passovers include Hezekiah’s (2 Chr. 30:1–22) and Josiah’s (2 Chr. 35:1–19). first month. Mar./Apr.
6:21 the filth of the nations. These were proselytes to Judaism, who had confessed their spiritual uncleanness before the Lord, been circumcised, and renounced idolatry to keep the Passover (v. 22).
6:22 turned the heart of the king of Assyria toward them. By turning the heart of the king in their favor in allowing them to complete the rebuilding, God encouraged His people. They understood the verse, “The king’s heart is in the hand of the LORD” (Prov. 21:1) better through this ordeal. The title “King of Assyria” was held by every king who succeeded the great Neo-Assyrian Empire regardless of what country they may have come from.
6:22—7:1 The book of Esther fits in this 59-year gap between the completion of the temple (ca. 516 B.C.) under Zerubbabel (Ezra 1–6) and the second return (ca. 458 B.C.) under Ezra (Ezra 7–10). Ezra 4:6 provides a glimpse into this period also.
Ezra 7
7:1—10:44 This section covers the return of the second group to Judah, led by Ezra (ca. 458 B.C.).
7:1 Artaxerxes. King of Persia from 464–423 B.C. Ezra. See Introduction: Author and Date. the son of. Ezra traced his lineage back through such notable High-Priests as Zadok (1 Kin. 2:35), Phinehas (Num. 25:10–13), and Eleazar (Num. 3:4).
7:6 a skilled scribe. Ezra’s role as a scribe was critical to reinstate the nation since the leaders had to go back to the law and interpret it. This was no small task because many aspects of life had changed in the intervening 1,000 years since the law was first given. Tradition says Ezra had the law memorized and could write it from recall. the hand of the LORD his God upon him. This refrain occurs throughout the books of Ezra and Nehemiah. Its resounding presence assures the reader that it was not by the shrewd leadership skills of a few men that Judah, with its temple and walls, was rebuilt in the midst of a powerful Medo-Persian Empire. Rather it was the sovereign hand of the wise and powerful King of the universe that allowed this to happen.
7:7 Nethinim. See note on 2:43–54. seventh year. Ca. 458 B.C.
7:8, 9 The 4-month journey from Babylon to Jerusalem, covering almost 1,000 mi., started in Mar./Apr. and ended in Jul./Aug.
7:10 seek…do…teach. The pattern of Ezra’s preparation is exemplary. He studied before he attempted to live a life of obedience, and he studied and practiced the law in his own life before he opened his mouth to teach that law. But the success of Ezra’s leadership did not come from his strength alone, but most significantly because “the good hand of his God was upon him” (7:9).
7:11 copy of the letter. The original was usually kept for a record. The letter was addressed to Ezra because the decree recorded therein was the critical administrative document. Decrees were commonly embedded in letters. The letter in essence authorized the document into Ezra’s hands so that he could carry it and read it to its intended audience.
7:12–26 This is a remarkable decree that evidences God’s sovereign rule over earthly kings and His intent to keep the Abrahamic, Davidic, and New Covenants with Israel. This section is in Aramaic, as was 4:8—6:18.
7:12 king of kings. Though it was true that Artaxerxes ruled over other kings, Jesus Christ is the ultimate King of Kings (cf. Rev. 19:16), who alone can genuinely make that claim since He will rule over all kings in His coming kingdom (cf. Rev. 11:15).
7:14 seven counselors. This number was according to the Persian tradition (cf. Esth. 1:14).
7:17 now therefore. The royal decree protocol recorded in the opening words of 7:13–16 leads up to the section introduced by these words.
7:22 one hundred talents. Approaching 4 tons in weight. one hundred kors. Approximately 750 bushels. one hundred baths. Six hundred gallons.
7:25 And you, Ezra. The letter in which the decree was embedded was written to Ezra. The king turned to him in a demonstration of administrative trust and granted him permission to appoint magistrates and judges for the region. The effect of this decision would be to offer a measure of local autonomy to the Jews.
Ezra 8
8:1–14 from Babylon. The list that follows no doubt includes those who lived in the surrounding areas. The total number of males in this section is 1,496 plus the men named, so with the addition of the women and children the number easily approaches 7-8,000. Just as these had not gone with the first group of returnees, so many Jews remained in Babylon after this group had departed. During the 70 years, many of the exiles had settled into a comfortable lifestyle. No small conflict arose between those who returned and those who stayed in Babylon.
8:15 river…Ahava. An unknown location where a canal/river flowed into the Euphrates. This was in Babylon and chosen for the place where the returning Jews would render vows for several days in preparation to leave. none…of Levi. There were no Levites who cho
se to return so Ezra pursued such needed men by sending a command to Iddo, who was chief of the Nethinim. Iddo’s influence brought 38 Levites and 220 Nethinim (vv. 16–20).
8:17 Nethinim. See note on 2:43–54.
8:21–23 I proclaimed a fast. They would soon begin the long journey. Such travel was dangerous, for the roads were frequented by thieves who robbed for survival. Even messengers traveled with caravans to ensure their safety. Ezra and the people did not want to confuse the king regarding their trust in God’s protection so they entreated Him for safety with a prayerful fast. God honored their prayer of faith with His protection.
8:26 six hundred and fifty talents. Over 25 tons. one hundred talents. Almost 4 tons.
8:27 a thousand drachmas. About 20 lbs. See note on 2:69.
8:31 Ahava. See note on v. 15. first month. See note on 7:8, 9. The 12-day delay occurred because of a 3-day delay searching for more Levites (8:15) and the fast which sought God’s protection (8:21).
8:36 they delivered the king’s orders. The plural “orders” may account for a change of terminology. This would include the decrees plus other orders in the official correspondence Artaxerxes gave to Ezra to deliver, to support the Jews and their building of the temple.
Ezra 9
9:1 When these things were done. This refers to the implementation of the different trusts and duties committed to him. priests…Levites. As was the case before the Assyrian and Babylonian deportations, the spiritual leadership defaulted along with the people (cf. Is. 24:2; Jer. 5:30, 31; 6:13–15; Hos. 3:4; Mal. 2:1–9; 2 Tim. 4:2–4). abominations. The reason for this exclusiveness was to keep the people pure. In the first settlement, Israel was warned not to make covenants with the nations, which would result in intermarriages and inevitably the worship of foreign gods (Ex. 34:10–17; Deut. 7:1–5). To a great extent, the continual violation of this precipitated the 70-year exile from which they had just returned. Ezra found out it had happened again and called for immediate repentance. Nehemiah (Neh. 13:23–27) and Malachi (Mal. 2:14–16) later encountered the same sin. It is unthinkable that the Jews would so quickly go down the same disastrous path of idolatry. Neither wrath from God in the exile to Babylon, nor grace from God in the return was enough to keep them from defecting again. Canaanites…Amorites. See notes on Joshua 3:10.
9:2 holy seed. The seed of Abraham that God had set apart (cf. Gen. 13:15, 16; 17:4–14). It was not to be mixed with other nations; and if so, it violated God’s covenant (cf. Deut. 7:2, 3). This marriage with Gentile women would bring idolatry into the next generation for certain, so Ezra reacted strongly.
9:3 tore…plucked…sat. An outward expression of a grieving, disturbed spirit over sin (cf. 2 Chr. 34:27) characterized Ezra as he saw the people returning to their old ways which would bring judgment again.
9:4 trembled at the words. In contrast to those who participated in the intermarriage, there were those who saw it as an abomination. They greatly feared the LORD’s judgment on them again (cf. Is. 66:2, 5) and sat with Ezra until the gathering of the people for the evening sacrifice, when there was surely public prayer and confession as Ezra fasted, lamented, and prayed (v. 5) in an effort to lead the leaders and people to repent.
9:5–15 Ezra’s priestly prayer of intercession and confession is like Daniel’s (Dan. 9:1–20) and Nehemiah’s (Neh. 1:4–11), in that he used plural pronouns that identified himself with the people’s sin, even though he did not participate in it. The use of “we,” “our” and “us” demonstrates Ezra’s understanding that the sin of the few is sufficient to contaminate the many.
9:8 a peg in His holy place. A figure of speech that indicated permanence and prominence.
9:8, 9 grace…mercy. God had been true to His character and His covenant (cf. Lam. 3:22–23) in restoring Israel, Jerusalem, and the temple.
9:9 a wall. As a people scattered all over the Fertile Crescent, the Jews were vulnerable to the nations. Together in Judah, with God as protector, they were safe. The wall does not exclude the walls of Jerusalem yet to be built, but it speaks more broadly of God’s provision for protection.
9:10–12 Your commandments. This is not a quotation of any single text of Scripture, but rather a summation of God’s commands on the subject (cf. Ex. 34:15–17; Deut. 7:1–6).
9:13, 14 Cf. a similar situation in the first Exodus, when the Israelites engaged in idolatry and immorality led by Aaron, who was then confronted by Moses (Ex. 32:1–35).
9:14 no remnant. Ezra feared that this sin would provoke the ultimate judgment of God and the abrogation of God’s unconditional covenants. While God would judge sin, the coming of Messiah and Paul’s insights on God’s continued faithfulness in His promise to the Jews (Rom. 9–11) assures that God’s calling of Israel as a beloved people and nation is irrevocable (Rom. 11:25–29).
9:15 no one can stand before You. All were reckoned guilty and had no right to stand in God’s presence, yet they came penitently seeking the grace of forgiveness.
Ezra 10
10:1 praying…confessing, weeping, and bowing down. Ezra’s contrite spirit before the people was evident and they joined him. These extreme expressions of contrition demonstrated the seriousness of the sin and the genuineness of their repentance.
10:2 Shechaniah. This leader, not involved in the mixed marriages since his name does not appear in the list in vv. 18–44 (though his father and 5 paternal uncles do appear in v. 26), was bold and chose to obey God rather than please his relatives. hope in Israel in spite of this. This hope is centered in God’s covenant love and forgiveness of truly repentant sinners.
10:3 make a covenant. Shechaniah calls for the people and leaders to accomplish the specific action of divorcing the wives and children and acknowledges that Ezra has counseled a course of action consistent with Scripture (cf. 2 Chr. 29:10). those who tremble. Cf. Is. 66:2, 5. This refers to those who take the Word of God seriously, especially His judgment on their sin. according to the law. They wanted to get in line with God’s law as revealed in Deut. 7:2, 3.
10:4 your responsibility. Ezra is acknowledged as the chief spiritual leader with appropriate divine authority and human responsibility to take on the execution of this formidable task of dealing with divorces for so many (cf. vv. 18–44).
10:5 swear an oath. The oath in relation to the covenant specified in 10:3. Cf. Neh. 10:28–39 for the content of a later oath under similar conditions.
10:7 they issued a proclamation. A proclamation was delivered orally by a herald. It often had the force of law as did this one. Not participating in the assembly, as some might have been tempted to do, meant not just losing your property, but being ostracized from Israel.
10:8 three days. The message had to go out, and the people were required to respond within 72 hours. Since only the territories of Judah and Benjamin were involved, the greatest distance would have been no more than 40–50 mi.
10:9 all the men. Serious consequences highlighted the gravity of the situation, and thus everyone came. ninth month. Dec./Jan., the time of the heaviest rains and coldest weather, especially in Jerusalem, which is over 2,500 ft. in elevation.
10:11 confession…separate. Here are the two essential elements of repentance—agreeing with God and taking righteous action to separate from sin.
10:12–14 all…many people. This demonstrates how widespread this sin was among the people. With the heavy rain and the large number of people to be processed, the whole operation could go long, so the people made an administrative suggestion for dealing with the magnitude of the problem. For each unlawful marriage, a questioning or court session could be locally conducted. All of these details had to be treated with great care; thus, delegating the court process was a suggestion much like Jethro’s back in the wilderness (cf. Ex. 18).
10:15 opposed this. It is unclear whether these 4 opposed the delay in dealing with the situation or whether they opposed dealing with the sin at all. It was, however, a good plan and brought about a reasonably fast resolution.
10:18 the sons of Jeshua the son of Jozadak, and his brothers. At the head of the list of those who had intermarried were the descendants and other relatives of the High-Priest who first returned with Zerubbabel and led in the temple reconstruction. They set the example for all the people in giving the appropriate trespass offering (v. 19).
10:18–44 Given the fact that it took 3 months to resolve the situation, this list of 113 men could represent only those in leadership (cf. “many people,” 10:13). There were apparently more violators among the people. Even though the problem was dealt with directly, it would eventually reappear (cf. Neh. 9–10; 13).
10:44 An appropriate provision was doubtlessly made for the divorced wives and the children.
Ezra 1
1:1 a 2 Chr. 36:22, 23; Jer. 25:12; 29:10
1:1 b Ezra 5:13, 14; Is. 44:28—45:13
1:2 c Is. 44:28; 45:1, 13
1:2 1 Temple
1:3 d 1 Kin. 8:23; 18:39; Is. 37:16; Dan. 6:26
1:5 e (Phil. 2:13)
1:5 2 stirred up
1:6 f Ezra 2:68
1:6 3 Lit. strengthened their hands
1:7 g Ezra 5:14; 6:5; Dan. 1:2; 5:2, 3
1:7 h 2 Kin. 24:13; 2 Chr. 36:7, 18
1:7 4 Lit. house
1:8 i Ezra 5:14, 16
Ezra 2
2:1 a Neh. 7:6–73; Jer. 32:15; 50:5; Ezek. 14:22
2:1 b 2 Kin. 24:14–16; 25:11; 2 Chr. 36:20
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