Text -- Ezra 5:1 (NET)

Tattenai Appeals to Darius

5:1 Then the prophets Haggai and Zechariah son of Iddo prophesied concerning the Jews who were in Judah and Jerusalem in the name of the God of Israel who was over them.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ezr 5:1

His grand - child; for he was the son of Baraciah.

Wesley: Ezr 5:1

Commanding them from God to return to building the temple, with a promise of his favour and assistance.

JFB: Ezr 5:1

From the recorded writings of Haggai and Zechariah, it appears that the difficulties experienced and the many obstacles thrown in the way had first cooled the zeal of the Jews in the building of the temple, and then led to an abandonment of the work, under a pretended belief that the time for rebuilding it had not yet come (Hag 1:2-11). For fifteen years the work was completely suspended. These two prophets upbraided them with severe reproaches for their sloth, negligence, and worldly selfishness (Hag 1:4), threatened them with severe judgments if they continued backward, and promised that they would be blessed with great national prosperity if they resumed and prosecuted the work with alacrity and vigor.

JFB: Ezr 5:1

That is, grandson (Zec 1:1).

Clarke: Ezr 5:1

Haggai - and Zechariah - These are the same whose writings we have among the twelve minor prophets

Clarke: Ezr 5:1

The son of Iddo - That is, the grandson of Iddo; for Zechariah was the son of Barachiah, the son of Iddo. See his prophecy, Zec 1:1 (note).

Defender: Ezr 5:1

"Then" seems to refer back to Ezr 4:5, since both Ezr 4:5 and Ezr 4:24 of Ezra 4 describe events terminating with the reign of Darius. Ezra 4:6-24 give a quick preview of the opposition to the temple project by the people of the land, from the time of Cyrus through the time of Darius and including the reigns of both Ahasuerus (Ezr 4:6) and Artaxerxes (Ezr 4:7). Ezr 4:24 repeats the statements of Ezr 4:5 - "until the reign of Darius" - the narrative of chapter 5 then reverting back to the time of Zerubbabel (Ezr 4:3; Ezr 5:2). The reign of Cyrus ended about 530 b.c., with Darius' reign beginning about 521 b.c. Ahasuerus came to power about 485 b.c. and Artaxerxes about 465 b.c.

Defender: Ezr 5:1

Both Haggai and Zechariah prophesied during the time of Darius (Hag 1:1; Zec 1:1) while Joshua and Zerubbabel were in Jerusalem (Ezr 5:2; Hag 1:1)."

TSK: Ezr 5:1

am 3484, bc 520

Haggai : These are the same Haggai and Zechariah, whose writings we have among the twelve minor prophets; and, as a great part of them refer to the events here recorded, the reader will find it very profitable to compare them with the history. Hag 1:1-15

Zechariah : Zech. 1:1-21

the son of Iddo : That is, ""the grandson of Iddo;""for Zechariah was the son of Berechiah, the son of Iddo.

in the name : Mic 5:4; Hag 1:2-8; Zec 1:3, Zec 1:4, Zec 4:6-10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ezr 5:1

Haggai and Zechariah stirred up Zerubbabel and Joshua Ezr 5:2; Hag 1:14, and warned the people against neglecting the building of the temple, in order to give themselves to the beautifying of their own houses (see Hag 1:4, Hag 1:9). Zechariah was the son of Berechiah, and grandson of Iddo (see the marginal reference; Mat 23:35). Compare a similar application of "son"in the case of Jehu (see the 2Ki 9:20 note).

In the name of the God of Israel, even unto them - Rather, "in the name of the God of Israel, which was upon them."The two prophets addressed the Jews, in respect of their being God’ s people, or, in Hebrew phrase (see the Jer 15:16 margin), "having God’ s name called upon them."

Poole: Ezr 5:1

Zechariah the son of Iddo i.e. Iddo’ s grandchild; for he was the son of Berechiah. In the name of the God of Israel commanding them from God to return to the work of building the temple, with promise of his favour and assistance.

Haydock: Ezr 5:1

Addo was grand-father of the prophet, whose writings are extant. (Calmet) ---

Both prophesied in the second year of Darius. (Menochius)

Gill: Ezr 5:1

Then the prophets, Haggai the prophet, and Zechariah the son of Iddo,.... The grandson of Iddo; for he was the son of Berechiah, Zec 1:1,

prophesied unto the Jews that were in Judah and Jerusalem, in the name of the God of Israel; this they both did in the second year of Darius; the one began in the sixth month, and the other in the eighth month of the year, Hag 1:1, even "unto them"; or "against them", as De Dieu; reproving them for their sloth and neglect of building the temple, when they were careful enough to raise up goodly houses for themselves to dwell in; and for being intimidated by the command of the king of Persia, which only forbid the building of the city, that is, the walls of it, but not the temple any more than their own houses; and besides, there was now a new king, from whom they had not so much to fear.

Commentary -- Verse Notes / Footnotes

NET Notes: Ezr 5:1

¹ tn Aram “son.” According to Zech 1:1 he was actually the grandson of Iddo.

² tn Aram “and Haggai the prophet and Zechariah the son of Iddo the prophet.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Commentary -- Verse Range Notes

TSK Synopsis: Ezr 5:1-17

1 Zerubbabel and Jeshua, incited by Haggai and Zechariah, set forward the building of the temple.

3 Tatnai and Shethar-boznai are not able to hinder the Jews.

6 Their letter to Darius against the Jews.

MHCC: Ezr 5:1-2

The building of the temple was stopped about fifteen years. Then they had two good ministers, who urged them to go on with the work. It is a sign that God has mercy in store for a people, when he raises up prophets to be helpers in the way and work of God, as guides, overseers, and rulers. In Haggai, we see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

Matthew Henry: Ezr 5:1-2

Some reckon that the building of the temple was suspended for only nine years; I am willing to believe that fifteen years were the utmost. During this time they had an altar and a tabernacle, which no doubt they made use of. When we cannot do what we would we must do what we can in the service of God, and be sorry we can do no better. But the counsellors that were hired to hinder the work (Ezr 4:5) told them, and perhaps with a pretence to inspiration, that the time had not come for the building of the temple (Hag 1:2), urging that it was long ere the time came for the building of Solomon's temple; and thus the people were made easy in their own ceiled houses, while God's house lay waste. Now here we are told how life was put into that good cause which seemed to lie dead.

I. They had two good ministers, who, in God's name, earnestly persuaded them to put the wheel of business in motion again. Observe,

1. Who these ministers were, namely, the prophets Haggai and Zechariah, who both began to prophesy in the second year of Darius, as appears, Hag 1:1; Zec 1:1. Note, (1.) The temple of God among men is to be built by prophecy, not by secular force (that often hinders it, but seldom furthers it), but by the word of God. As the weapons of our warfare, so the instruments of our building, are not carnal, but spiritual, and they are the ministers of the gospel that are the master-builders. (2.) It is the business of God's prophets to stir up God's people to that which is good, and to help them in it, to strengthen their hands, and, by suitable considerations fetched from the word of God, to quicken them to their duty and encourage them in it. (3.) It is a sign that God has mercy in store for a people when he raises up prophets among them to be their helpers in the way and work of God, their guides, overseers, and rulers.

2. To whom they were sent. They prophesied unto the Jews (for, as to them pertained the giving of the law, so also the gift of prophecy, and therefore they are called the children of the prophets, Act 3:25, because they were educated under their tuition and instruction), even unto them, upon them, even upon them (so it is in the original), as Ezekiel prophesied upon the dry bones, that they might live, Eze 37:4. They prophesied against them (so bishop Patrick), for they reproved them because they did not build the temple. The word of God, if it be not received now as a testimony to us, will be received now as a testimony to us, will be received another day as a testimony against us, and will judge us.

3. Who sent them. They prophesied in the name, or (as some read it) in the cause, or for the sake, of the God of Israel; they spoke by commission from him, and argued from his authority over them, his interest in them, and the concern of his glory among them.

II. They had two good magistrates, who were forward and active in this work. Zerubbabel their chief prince, and Jeshua their chief priest, Ezr 5:2. Those that are in places of dignity and power ought with their dignity to put honour upon and with their power to put life into every good work: thus it becomes those that preceded, and those that preside, with an exemplary care and zeal to fulfil all righteousness and to go before in a good work. These great men thought it no disparagement to them, but a happiness, to be taught and prescribed to by the prophets of the Lord, and were glad of their help in reviving this good work. Read the first chapter of the prophecy of Haggai here (for that is the best comment on these two verses) and see what great things God does by his word, which he magnifies above all his name, and by his Spirit working with it.

Keil-Delitzsch: Ezr 5:1-2

"The prophets, Haggai the prophet, and Zechariah the son ofIddo, prophesied to the Jews in Judah and Jerusalem, in the name of theGod of Israel upon them." חתנבּי without א , which thisword occasionally loses in Hebrew also, comp. 1Sa 10:6, 1Sa 10:13; Jer 26:9. The epithet נביּאה added to the name of Haggai serves todistinguish him from others of the same name, and as well as הנּביא , Hagg. Hag 1:1, Hag 1:3, Hag 1:12, and elsewhere, is used instead of the name ofhis father; hence, after Zechariah is named, the prophets, as designating theposition of both, can follow. על־יהוּדיא , they prophesied to (notagainst) the Jews; על as in Eze 37:4, = אל , Eze 37:9; Eze 36:1. The Jews in Judah and Jerusalem , in contradistinction to Jews dwellingelsewhere, especially to those who had remained in Babylon. עליהון belongs to אלהּ בּשׁם , in the name of God, whowas upon them, who was come upon them, had manifested Himself tothem. Comp. Jer 15:16.

Ezr 5:2

"Then rose up Zerubbabel ... and Joshua ... and began to build thehouse of God at Jerusalem, and with them the prophets of God helpingthem."The beginning to build is (Ezr 3:6, etc.) the commencement of thebuilding properly so called, upon the foundations laid, Ezr 3:10; for what wasdone after this foundation-laying till a stop was put to the work, was sounimportant that no further notice is taken of it. The "prophets of God"are those mentioned Ezr 5:1, viz., Haggai, and Zechariah the son, i.e.,grandson, of Iddo, for his father's name was Berechiah (see Introd. toZechariah). Haggai entered upon his work on the first day of the sixthmonth, in the second year of Darius; and his first address made such animpression, that Zerubbabel and Joshua with the people set about theintermitted work of building as early as the twenty-fourth day of the samemonth (comp. Hag 1:1 and Hag 1:14.). Two months later, viz., in the eighthmonth of the same year, Zechariah began to exhort the people to turnsincerely to the Lord their God, and not to relapse into the sins of theirfathers.

Constable: Ezr 1:1--6:22

I. THE FIRST RETURN UNDER SHESHBAZZAR chs. 1--6

"This whole section (Ezra 1-6) emphasizes God's sovereignty and his providence; God works in history to fulfill his will."¹⁵

Constable: Ezr 3:1--6:22

B. The Rebuilding of the Temple chs. 3-6

Construction of the temple began soon after the exiles returned to Jerusalem. However problems threatened the completion of the project. First, the immigrants contemplated abandoning their religious distinctives to get along with their neighbors (ch. 4). Then opposition from their enemies threatened to terminate construction.

"The temple was the basis for the postexilic community's fellowship with God."⁵⁸

"In a sense the standing of the furnished Temple of God symbolizes the existence of his covenant with his people. This is why the rebuilding of the Temple occupies so central a place in the Book of Ezra."⁵⁹

Constable: Ezr 5:1-17

3. The delay in construction ch. 5

As a result of Samaritan intimidation (4:1-5) the restoration Jews stopped building the temple in 536 B.C. (4:24). They did little work on it until 520 B.C. The Jews should have persevered because Cyrus had supported their efforts to rebuild it. Artaxerxes' work stoppage order (4:21) came much later in 446 B.C. and suspended work on the walls of Jerusalem, not the temple.

"Like every spiritual advance, from Abraham's to the missionary expansion in Acts, this venture began with a word from the Lord. And in common with the rest, it was quickly tested and threatened."⁸⁴

Constable: Ezr 5:1-2

The resumption of work 5:1-2

The Book of Haggai contains four messages that Haggai delivered to the returned exiles in 520 B.C. We know from it that the people had turned from their commitment to rebuild the temple to constructing comfortable houses for themselves (Hag. 1:2-11). The prophet Zechariah joined Haggai in encouraging the people to give God's interests priority over their own (v. 1).

"There is always an effective answer to discouragement in the bold proclamation of the word of God."⁸⁵

In response to their ministries the people began to rebuild the temple again (v. 2; Hag. 1:12-14) in 520 B.C. (4:24).

Guzik: Ezr 5:1-17

Ezra 5 - The Construction Is Resumed

A. God helps His people.

1. (1-2) God helps by sending prophets to move the work again.

Then the prophet Haggai and Zechariah the son of Iddo, prophets, prophesied to the Jews who were in Judah and Jerusalem, in the name of the God of Israel, who was over them. So Zerubbabel the son of Shealtiel and Jeshua the son of Jozadak rose up and began to build the house of God which is in Jerusalem; and the prophets of God were with them, helping them.

a. Then the prophet Haggai: The words of the Prophet Haggai to the community of returned exiles are found in the Old Testament book that bears his name. The heart of his prophecy is communicated in Haggai 1:2-10.

i. "The two prophets who now proclaimed their message in Jerusalem appeared at a time of deep depression. They were not borne on the crest of a wave or a religious revival, as its spokesmen to give it utterance." (Adeney)

ii. In Haggai 1:2-10 we see that the prophet rebuked the people for their attitude towards the building of the temple. They said, "The time has not come, the time that the Lord's house should be built." In saying this, the people made their excuse sound spiritual. They couldn't speak against the idea of building the temple, so they spoke against its timing. "It isn't God's timing to rebuild the temple."

iii. Therefore, the prophet rebuked them with pointed words: "Is it time for you yourselves to dwell in your paneled houses, and this temple to lie in ruins?" The problem was simply wrongly ordered priorities. They were content to let the cause of the Lord suffer at the expense of their comfort. Instead, they should have felt no rest until the work of God was as prosperous as their personal lives, and been as willing to sacrifice for work of God as they were for their personal comfort and luxury.

iv. Then God spoke to the people through the prophet: "Consider your ways! Go up to the mountains and bring wood and build the temple, that I may take pleasure in it and be glorified." God called them to work. Sometimes God's cause needs work, work that is supported by prayer, not work that is neglected because of pretended "spiritual" service. The people had allowed a delay beyond their control to become a delay of their own choosing.

b. And Zechariah the son of Iddo: Some Zechariah's prophecy is also recorded for us in the Book of Zechariah. Haggai's prophecy was a more direct encouragement to get busy on the work of building the temple; Zechariah's prophecy was more directed to the spiritual condition of the returned exiles.

i. The name Zechariah means "The LORD Remembers," and is a fitting name for a prophet of restoration. This prophet was called to encourage and mobilize God's people to accomplish a task that they began yet lost momentum in completing. He encouraged them indirectly by telling them about God's care for them and by keeping the presence of the Messiah very much in their minds. He worked with others, notably Haggai, Zerubbabel, and Ezra. He warned them of the consequences of neglecting God's work and he emphasized that God wants to do a work through His people.

ii. If all we had was Haggai to go by, we might conclude that all God was really interested in was the temple. Zechariah gives the rest of the story, and shows how God is interested in lives, not only buildings.

c. And the prophets of God were with them, helping them: The work of these prophets was effective, and helped the people properly re-order their priorities and to resume the building work on the temple (rose up and began to build the house of God). This verse also indicates that their work went beyond the directly prophetic, and that they took a hand in helping with the practical work of building.

i. Darius came to the throne in a time of conflict and struggle. Therefore the Jews in Jerusalem started their work "without receiving any permission from him, and they did this when he was far too busy fighting for his throne to attend to the troubles of a small, distant city." (Adeney)

2. (3-5) God helps by protecting the work and allowing it to continue.

At the same time Tattenai the governor of the region beyond the River and Shethar-Boznai and their companions came to them and spoke thus to them: "Who has commanded you to build this temple and finish this wall?" Then, accordingly, we told them the names of the men who were constructing this building. But the eye of their God was upon the elders of the Jews, so that they could not make them cease till a report could go to Darius. Then a written answer was returned concerning this matter.

a. Tattenai the governor of the region beyond the River: This was the man appointed by the King of Persia to govern the province that included Judea. He and his companions wanted to know why the work of building both the temple and the wall had resumed.

i. "There is a mention of Tattenai's name (probably) and office (certainly) in a Babylonian record dated 502 B.C. which speaks of 'Ta-at[-tan-ni] governor of Ebernari' (i.e., of Beyond the River)." (Kidner)

ii. "Like every spiritual advance, from Abraham's to the missionary expansion in Acts, this venture began with a word from the Lord. And, in common with the rest, it was quickly tested and threatened." (Kidner)

iii. Tattenai seems much more reasonable that the Samaritans who opposed the work some 15 years previous to this. This shows us that not all who oppose God's work do it out of premeditated evil; some do it out of custom and a sense of duty.

b. Then, accordingly, we told them the names of the men: This was recorded by Ezra to demonstrate that there was no hint of rebellion among the returned Jews. In no way were they trying to rebel against the authority of the Persian King.

c. But the eye of their God was upon the elders of the Jews, so that they could not make them cease: God's blessing was upon them, so that the work - resumed under a response to the prophets of God - did not have to stop almost as soon as it started. The work continued, and this blessing was a confirmation of God's hand on His prophets.

i. "We are not to suppose for a moment that this was something new. That eye had always been upon them, but through the teaching of the prophets, and their rousing call, their consciousness of relationship to God had again been renewed." (Morgan)

ii. "The eye of their God upon them was showed through well enough to make any immediate action other than a report seem called for." (Kidner)

d. Till a report could go to Darius: This was good for two reasons. First, the nature of bureaucracy and the slow postal system meant that the work could continue for some time. Second, they could pray and trust that God would guide King Darius to a favorable decision.

i. "That he should accede to such a request rather than exercise his immediate authority one way or the other, was in itself somewhat remarkable." (Morgan)

B. The letter to King Darius.

1. (6) The address of the letter.

This is a copy of the letter that Tattenai sent: The governor of the region beyond the River, and Shethar-Boznai, and his companions, the Persians who were in the region beyond the River, to Darius the king.

a. A copy of the letter that Tattenai sent: As a good administrator, Tattenai not only sent a letter to Darius, he also preserved a copy that made its way into Ezra's record.

2. (7-17) The message of the letter.

They sent a letter to him, in which was written thus; To Darius the king: All peace. Let it be known to the king that we went into the province of Judea, to the temple of the great God, which is being built with heavy stones, and timber is being laid in the walls; and this work goes on diligently and prospers in their hands. Then we asked those elders, and spoke thus to them: "Who commanded you to build this temple and to finish these walls?" We also asked them their names to inform you, that we might write the names of the men who were chief among them. And thus they returned us an answer, saying: "We are the servants of the God of heaven and earth, and we are rebuilding the temple that was built many years ago, which a great king of Israel built and completed. But because our fathers provoked the God of heaven to wrath, He gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this temple and carried the people away to Babylon. However, in the first year of Cyrus king of Babylon, King Cyrus issued a decree to build this house of God. Also, the gold and silver articles of the house of God, which Nebuchadnezzar had taken from the temple that was in Jerusalem and carried into the temple of Babylon; those King Cyrus took from the temple of Babylon, and they were given to one named Sheshbazzar, whom he had made governor. And he said to him, 'Take these articles; go, carry them to the temple site that is in Jerusalem, and let the house of God be rebuilt on its former site.' Then the same Sheshbazzar came and laid the foundation of the house of God which is in Jerusalem; but from that time even until now it has been under construction, and it is not finished." Now therefore, if it seems good to the king, let a search be made in the king's treasure house, which is there in Babylon, whether it is so that a decree was issued by King Cyrus to build this house of God at Jerusalem, and let the king send us his pleasure concerning this matter.

a. Let it be known to the king: In this letter, Tattenai seems to fairly recount the situation from his perspective. Without prejudice or malice he explains the matter to King Darius.

i. "He seems to have been a mild and judicious man; and to have acted with great prudence and caution, and without any kind of prejudice. The manner in which he represented this to the king is a full proof of this disposition." (Clarke)

b. Which is being built with heavy stones: The heavy stones perhaps aroused suspicion in Tattenai; they made him wonder if the Jews were building a temple or a fortress.

i. Timber is being laid in the walls: "Courses of timber at intervals, between those of stone or brick, were quite a common constructional feature over a long period in the ancient Near East, and may have originated as a means of strengthening buildings against earthquakes." (Kidner)

c. Sheshbazzar came and laid the foundation: This leads many to believe that Sheshbazzar is actually another name for Zerubbabel, and that Tattenai used this name because it would be more likely to appear in the records that were to be searched.

i. There are other ideas about the identity to Sheshbazzar. "Sheshbazzar may have been viewed as the official Persian 'governor' whereas Zerubbabel served as the popular leader. This may be whey the Jews mentioned Sheshbazzar here when speaking to the Persian authorities." (Yamauchi)

d. Let a search be made . . . whether it is so that a decree was issued by King Cyrus to build this house of God at Jerusalem: Respectfully, Tattenai asked King Darius to research the matter, to determine if the rebuilding of temple and Jerusalem was royally sanctioned.

i. "Tattenai, who was now opposing them as they resumed the work, either did not believe that such a decree had ever been promulgated, or considered that it could not be found." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ezra (Book Introduction)

EZRA was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Roman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first six chapters, and which relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine service. The other part, embraced in the four concluding chapters, narrates the journey of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all its splendor, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on Ezr 5:4, where the words, "Then said we unto them after this manner, What are the names of the men that make this building?" have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and his associates [Ezr 5:3]. The style and unity of object in the book clearly prove it to have been the production of but one author. The canonical authority of this book is well established; but another under the name of Ezra is rejected as apocryphal.

JFB: Ezra (Outline)

• PROCLAMATION OF CYRUS FOR BUILDING THE TEMPLE. (Ezr 1:1-6)
• CYRUS RESTORES THE VESSELS. (Ezr 1:7-11)
• NUMBER OF THE PEOPLE THAT TURNED. (Ezra 2:1-70)
• THE ALTAR SET UP. (Ezr 3:1-13)
• OFFERINGS RENEWED. (Ezr 3:4-7)
• THE FOUNDATION OF THE TEMPLE LAID. (Ezr 3:8-13)
• THE BUILDING HINDERED. (Ezr 4:1-6)
• LETTER TO ARTAXERXES. (Ezra 4:7-24)
• ZERUBBABEL AND JESHUA SET FORWARD THE BUILDING OF THE TEMPLE IN THE REIGN OF DARIUS. (Ezra 5:1-17)
• DARIUS' DECREE FOR ADVANCING THE BUILDING. (Ezr 6:1-12)
• THE TEMPLE FINISHED. (Ezr 6:13-15)
• FEASTS OF THE DEDICATION. (Ezr 6:16-18)
• AND OF THE PASSOVER. (Ezr 6:19-22)
• EZRA GOES UP TO JERUSALEM. (Ezr 7:1-10)
• GRACIOUS COMMISSION OF ARTAXERXES. (Ezra 7:11-26)
• EZRA BLESSES GOD FOR THIS FAVOR. (Ezr 7:27-28)
• EZRA'S COMPANIONS FROM BABYLON. (Ezr 8:1-14)
• HE SENDS TO IDDO FOR MINISTERS FOR THE TEMPLE SERVICE. (Ezr 8:15-20)
• A FAST PROCLAIMED. (Ezra 8:21-36)
• EZRA MOURNS FOR THE AFFINITY OF THE PEOPLE WITH STRANGERS. (Ezr 9:1-4)
• EZRA REFORMS THE STRANGE MARRIAGES. (Ezra 10:1-17)
• THOSE THAT HAD TAKEN STRANGE WIVES. (Ezra 10:18-44)

TSK: Ezra (Book Introduction)

This book details the events of a very interesting period of the Sacred History, when, according to the decree of Providence, the Jewish people were to be delivered from their captivity, at the expiration of seventy years, and restored to the land of their fathers. This book informs us how the Divine goodness accomplished this most gracious design, and the movers and agents He employed on the occasion. Ezra was undoubtedly the chief agent under God in effecting this arduous work; and his zeal, piety, knowledge, and discretion, appear here in a most conspicuous point of view, and claim our utmost admiration. Descended from Seraiah, in a direct line from Aaron, he seems to have united all the requisites of a profound statesmen with the functions of the sacerdotal character. He appears to have made the Sacred Scriptures, during the captivity, his peculiar study; and, perhaps assisted by Nehemiah and the great synagogue, he corrected the errors which had crept into the Sacred Writings, through the negligence or mistake of transcribers; he collected all the books of which the Sacred Scriptures then consisted, disposed them in their proper order, and settled the canon of Scriptures for his time; he occasionally added, under the dictation of the Holy Spirit, whatever appeared necessary for the purpose of illustrating, completing, or connecting them; he substituted the modern for the ancient names of some places, which had now become obsolete; and transcribed the whole of the Scriptures into the Chaldee character. He is said to have lived to the age of 120 years, and, according to Josephus, was buried in Jerusalem; but the Jews believe he died in Persia, in a second journey to Artaxerxes, where his tomb is shown in the city of Zamusa. Though not styled a prophet, he wrote under the Divine Spirit; and the canonical authority of his book has never been disputed. It is written with all the spirit and fidelity that could be displayed by a writer of contemporary times; and those parts which chiefly consist of letters, decrees, etc., are written in Chaldee, because it seemed more suitable to the fidelity of a sacred historian to give these official documents, as they may be termed, in the original language, especially as the people, recently returned from the captivity, were familiar, and perhaps more conversant with the Chaldee, than with the Hebrew.

TSK: Ezra 5 (Chapter Introduction)

Overview

Ezr 5:1, Zerubbabel and Jeshua, incited by Haggai and Zechariah, set forward the building of the temple; Ezr 5:3, Tatnai and Shethar-boznai are not able to hinder the Jews; Ezr 5:6, Their letter to Darius against the Jews.

Poole: Ezra (Book Introduction)

THE ARGUMENT

THAT this book of EZRA is part of the canonical Scripture is evident, partly from the testimony of the Jewish church, to which were committed the oracles of God , Rom 3:2 , who also did carefully keep them, and faithfully transmit them to us, and are not once charged either by Christ or his apostles with breach of that trust; and partly by the unanimous consent of all, both Jews and Christians, at this day. And that Ezra was thee writer of this book, is also, and ever was, the opinion of the Jews, who had thee best means of knowing this, and is most agreeable to his quality, for he was the son, or grandson , (as the word is elsewhere used,) of Seraiah , Ezr 7:1 , who was the high priest, 2Ki 25:18 1Ch 6:14 ; and he was a ready scribe of the law of Moses , Ezr 7:6 , and endowed with a more than ordinary measure of God’ s Spirit, as is evident from this book; and was himself an eye-witness of these transactions. In his time also there lived divers other holy men of God, as Daniel, and Nehemiah, and Mordecai, and Zorobabel, and Joshua; which makes that probable which the Jews report, that these prophets and other holy and learned men did review thee canonical books of the Old Testament, and added here and there some few passages in the historical books, and digested them into that order in which now we have them in our Hebrew Bibles; this being a work most suitable to the prudence, and piety, and sacred function of these persons, and to the present estate of the Jewish nation, who had been long in captivity in Babylon, where it was to be feared that many of them were ignorant or corrupt in the principles of religion, and who were yet in a broken condition, and likely to be exposed to further calamities and dispersions; which also might be signified to some of them; and it was suitable also to that care which the wise and gracious God hath ever used for the guidance of his church, according to their several occasions and necessities.

Poole: Ezra 5 (Chapter Introduction)

CHAPTER 5

Zerubbabel, being encouraged by Haggai and Zechariah the prophets, setteth forward the work, Ezr 5:1 2 . Their adversaries oppose them again, Ezr 5:3-5 . Their letter to Darius concerning this matter, Ezr 5:6-17 .

MHCC: Ezra (Book Introduction)

The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon. From its contents we especially learn, that every good work will meet with opposition from enemies, and be hurt by the misconduct of friends; but that God will make his cause to prevail, notwithstanding all obstacles and adversaries. The restoration of the Jews was an event of the highest consequence, tending to preserve religion in the world, and preparing the way for the appearance of the Great Deliverer, the Lord Jesus Christ.

MHCC: Ezra 5 (Chapter Introduction)

(Ezr 5:1, Ezr 5:2) The leaders forward the building of the temple.

(Ezr 5:3-17) Letter against the Jews.

Matthew Henry: Ezra (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ezra

The Jewish church puts on quite another face in this book from what it had appeared with; its state much better, and more pleasant, than it was of late in Babylon, and yet far inferior to what it had been formerly. The dry bones here live again, but in the form of a servant; the yoke of their captivity is taken off, but the marks of it in their galled necks remain. Kings we hear no more of; the crown has fallen from their heads. Prophets they are blessed with, to direct them in their re-establishment, but, after a while, prophecy ceases among them, till the great prophet appears, and his fore-runner. The history of this book is the accomplishment of Jeremiah's prophecy concerning the return of the Jews out of Babylon at the end of seventy years, and a type of the accomplishment of the prophecies of the Apocalypse concerning the deliverance of the gospel church out of the New Testament Babylon. Ezra preserved the records of that great revolution and transmitted them to the church in this book. His name signifies a helper; and so he was to that people. A particular account concerning him we shall meet with, ch. 7, where he himself enters upon the stage of action. The book gives us an account, I. Of the Jews' return out of their captivity, Ezr 1:1-11, 2. II. Of the building of the temple, the opposition it met with, and yet the perfecting of it at last, ch. 3-6. III. Of Ezra's coming to Jerusalem, ch. 7, 8. IV. Of the good service he did there, in obliging those that had married strange wives to put them away, Ezr 9:1-15, 10. This beginning again of the Jewish nation was small, yet its latter end greatly increased.

Matthew Henry: Ezra 5 (Chapter Introduction)

We left the temple-work at a full stop; but, being God's work, it shall be revived, and here we have an account of the reviving of it. It was hindered by might and power, but it was set a-going again " by the Spirit of the Lord of hosts." Now here we are told how that blessed Spirit, I. Warmed its cool-hearted friends and excited them to built (Ezr 5:1, Ezr 5:2). II. Cooled its hot-headed enemies, and brought them to better tempers; for, though they secretly disliked the work as much as those in the foregoing chapter, yet, 1. They were more mild towards the builders (Ezr 5:3-5). 2. They were more fair in their representation of the matter to the king, of which we have here an account (Ezr 5:6-17).

Constable: Ezra (Book Introduction)

Introduction

Title

The title in the English text comes from the main character in the second part of the book (chapters 7-10). In the Septuagint translation this book also bore the name of Ezra or Esdras, the Greek transliteration of "Ezra." "Ezra" is a short form of Azariah, which means "Yahweh has helped." The Hebrew Bible has the same title.

Early Hebrew copyists placed Ezra together with Nehemiah because Nehemiah continues the history of Ezra.¹ Another reason they may have done this was to make the total number of canonical books agree with the number of letters in the Hebrew alphabet.² Another view is that they were written originally as one book and than divided later.³ Even today the Hebrew Bible links Ezra and Nehemiah as did the Septuagint translators. However the repetition of Ezra 2 in Nehemiah 6:7-70 suggests that these two books were not originally one. Evidently Origen (third century A.D.) was the first to divide Ezra-Nehemiah into two books, and Jerome followed this precedent in his Latin (Vulgate) translation.⁴

Writer and Date

Due to the ancient tradition that the same writer composed both parts of the book (chapters 1-6 and 7-10), many scholars believe Ezra produced all of it.⁵ A passage in the Talmud credits Ezra with the authorship of Ezra-Nehemiah and Chronicles.⁶ Ezra speaks in the first person in Ezra 7:28-8:34 and in chapter 9. This may suggest that he drew from a source such as the so-called "Ezra Memoirs" that recorded Ezra's personal recollections in the first person.⁷

Another popular view is that Ezra and Nehemiah each wrote the books that bear their names.⁸ A third view is that the joint book was a compilation that a "chronicler" made long after the events recorded took place.⁹

As a scribe (7:21), Ezra had the qualifications needed to write this book. He was a general contemporary of Nehemiah (Neh. 8:1-9; 12:36). Another reference in the Talmud claimed that Ezra was a disciple of Baruch, Jeremiah's scribe.¹⁰

The last historical reference in the book is in 4:21-23. In view of other chronological references in the book this event must have occurred about 446 B.C. Therefore Ezra could have written the book about 446 B.C. or shortly after that.

"Regardless of one's view of the authorship of Ezra-Nehemiah and its relationship to Chronicles, the theological viewpoint of the whole collection is essentially the same. The message is addressed to the postexilic community of Jews who wonder if there is any hope of political and religious restoration. Its central thrust is that there indeed is hope but that hope must be incarnated in the rebuilding of the Temple, the cultus, and the priesthood. Only as the remnant people became the theocratic nation, founded on and faithful to the covenant Yahweh made with their fathers, could they revive the Davidic house and anticipate the resumption of their mediatorial role among the nations of the earth. Ezra and Nehemiah are therefore burdened to clarify (1) the Person and works of God, (2) Israel's own identity and function as a covenant people, and (3) the nature of that covenant in postexilic times."¹¹

Scope

The earliest historical reference in Ezra is to the decree of Cyrus that he issued in his first year on the throne (1:1), 538 B.C.¹² The latest historical reference was just prior to Nehemiah's first trip to Jerusalem (4:21-23; cf. Neh. 1:1-3), 446 B.C. Therefore this book spans a period of 92 years of history.¹³

However most of the events recorded took place in 538-515 B.C. (chapters 1-6) and 458 B.C. (chapters 7-10). Between these two separate series of events the Book of Ezra records nothing. The events in the Book of Esther transpired during those years (482-473 B.C.).

Message¹⁴

Ezra, Nehemiah, and Esther have much in common. Among other things, they all deal with God's dealings with Israel following the captivity. Jeremiah had spoken of these years before the Babylonians destroyed Jerusalem (Jer. 25:11-14; 29:10-14). Now 70 years had passed, Babylon had fallen, and Cyrus was on the throne of Medo-Persia. The books of Ezra, Nehemiah, and Esther all reveal God overruling human failure. They show God remaking the vessel that had proven obstinate, Israel (cf. Jer. 18:1-6).

The Book of Ezra reveals four things about God's dealings with Israel that are of permanent value.

1. God's instruments are very diverse. In shaping Israel again God used instruments outside the nation as well as inside it.

His primary instruments outside were Cyrus, Darius, and Artaxerxes. Each one issued a decree that God had inspired just as much as any message of Isaiah or any of the other prophets of Israel (e.g., 1:1-4). God turned the hearts of these kings in the direction He wanted them to go (cf. Prov. 21:1). God directed the marching of their armies as well as the praying of the captives to accomplish His will.

His primary instruments inside the nation of Israel were Zerubbabel, Jeshua, and Ezra. Zerubbabel was a descendant of King Jehoiachin, and Jeshua was a descendant of Aaron. Thus God raised up a member of the kingly family and a member of the priestly family to resume His dealings with the nation as formerly. They began to inspire other Israelites, and the movement to return was under way. The third Israelite instrument was Ezra who was a scribe. We begin here to read of the scribes who are prominent in the Gospels. A scribe was a student, interpreter, teacher, and expositor of the Word of God. God uses both people who do not know Him and people who do know Him to carry out His plans.

2. God's might is awesome, another clear revelation in this book. We see this not only in the way God uses the two kinds of people just differentiated. We see it in the way He qualifies His workers to accomplish their tasks, as I have noted. We also see it in God's gathering His people from all over the ancient world to bring them back into Palestine. Most of the exiles did not return. Ezra's revelation provided the original readers with hope for the future.

3. God's people are changeable, another significant revelation. God gathered people from all the tribes, not just Judah, back to the land (2:70; 6:16-17). In exile the Israelites had renounced idolatry. They had returned to the worship of the one true God. The Lord's severe punishment of them for idolatry, as well as their own observation of idolatry for 70 years, took away their appetite for it. God had purged out this dross and could now fashion the nation anew.

4. God's work is proceeding, another important revelation. Note what God did to the nation. When the people returned to Palestine they had lost their national influence. They could not demonstrate how glorious it is to live under God's government as they had formerly. They also lost their independence. However they gained a place for themselves as a nation again. Furthermore God had saved them from racial extinction and absorption. The Pharisees (lit. separated ones) came into existence during the captivity. They wanted to prevent the Jews from intermixing with others. That attitude was good then, but it became bad later. In all these respects we can see God's work of reshaping the nation.

The message of the book arises from these observations on its emphases. I could state it this way. God does not discard what He has chosen but remakes it when it fails.

With people if one fails, he is out. With God if a person fails, he gets other opportunities. This is how God dealt with Jonah. It is how He dealt with Israel. Moreover it is how He deals with us. This is a great testimony to the eternal security of the believer. When the vessel is unyielding, God crushes it and begins to fashion it into a useful vessel again. That is a greater evidence of God's sovereignty than if He discarded it as hopeless. God's reason for doing this is His loyal love, compassion, and pity.

This revelation brings hope to everyone who fails. It gives hope when our good causes fall to pieces. It gives hope when God's servants fail. It also gives hope when we make a mess. God is still on His throne (cf. Hag. 2:4-5). No matter how you may have failed in the past God will use you if you renounce your sin, re-commit yourself to Him, and return to His Word.

Constable: Ezra (Outline)

Outline

I. The first return under Sheshbazzar chs. 1-6

A. The return from Babylon chs. 1-2

1. The edict of Cyrus and its consequences ch. 1

2. The exiles who returned ch. 2

B. The rebuilding of the temple chs. 3-6

1. The beginning of construction ch. 3

2. The opposition to construction ch. 4

3. The delay of construction ch. 5

4. The completion of construction ch. 6

II. The second return under Ezra chs. 7-10

A. The return to Jerusalem ch. 7-8

1. The decree of Artaxerxes and its consequences ch. 7

2. The journey itself ch. 8

B. The restoration of the people chs. 9-10

1. The problem of mixed marriages ch. 9

2. The solution to the problem ch. 10

Constable: Ezra

Ezra

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ezra (Book Introduction)

THE FIRST BOOK OF ESDRAS.

INTRODUCTION.

This Book taketh its name from the writer, who was a holy priest and doctor of the law. He is called by the Hebrews Ezra, (Challoner) and was son, (Tirinus) or rather, unless he lived above 150 years, a descendant of Saraias, 4 Kings xxv. 18. It is thought that he returned first with Zorobabel; and again, at the head of other captives, in the seventh year of Artaxerxes Longimanus, with ample authority. Esdras spent the latter part of his life in exhorting the people, and in explaining to them the law of God. He appeared with great dignity at the dedication of the walls of Jerusalem, 2 Esdras xii. 26, 35. We have four books which bear his name. (Calmet) --- This and the following book of Nehemias, originally made but one in Hebrew, (St. Jerome, &c.) as the transactions of both those great men are recorded. The third and fourth are not in Hebrew nor received into the canon of the Holy Scriptures, though the Greek Church hold the third as canonical, and place it first; (Worthington) and Genebrard would assert that both ought to be received, as they were by several Fathers. But they contain many thing which appear to be erroneous, and have been rejected by others of great authority, and particularly by St. Jerome. The third book seems to have been written very early, by some Hellenist Jew, who was desirous of embellishing the history of Zorobabel; and the fourth was probably composed by some person of the same nation, who had been converted to Christianity, before the end of the second century; and who injudiciously attempted to convert his brethren, by assuming the name of a man who was so much respected. Many things have been falsely attributed to Esdras, on the same account. It is said that he invented the Masora; restored the Scriptures, which had been lost; fixed the canon of twenty-two books; substituted the Chaldaic characters instead of the ancient Hebrew, Samaritan, or Phœnician. But though Esdras might sanction the latter, now become common, the characters might vary insensibly, (Bianconi; Kennicott, Dis. ii.) as those of other languages have done, (Haydock) and the sacred books never perished wholly; nor could the canon be determined in the time of Esdras. (Calmet) --- As for the Masoretic observations and points, they are too modern an invention. (Elias Levita; Capel.; Houbigant, &c.) --- What we know more positively of Esdras, is, (Worthington) that he was empowered by Artaxerxes to bring back the Jews, and that he acted with great zeal. (Haydock) --- This book contains the transactions of 82 years, till the year of the world 3550. The letter of Reum, and the king's answer, (chap. iv. 7., till chap. vi. 19., and well as chap. vii. 12, 27.) are in Chaldean; the rest of the work is in Hebrew. (Calmet) --- We may discover various mysteries concealed under the literal sense of this and the following book. (St. Jerome, ep. ad Paulin.) (Worthington) --- Esdras is supposed by this holy doctor, as well as by some of the Rabbins, &c., to have been the same person with the prophet Malachy[Malachias]; (Button) and several reasons seems to support this conjecture, though it must still remain very uncertain. (Calmet) --- Some think that (Haydock) Esdras wrote only the four last chapters, and the author of Paralipomenon the six preceding ones. (Du Hamel) --- But it is most probable that he compiled both from authentic documents. (Haydock) --- Some few additions may have been inserted since, by divine authority, 2 Esdras xii. 11, 22. (Tirinus)

Gill: Ezra (Book Introduction)

INTRODUCTION TO EZRA

This book, in the Vulgate Latin and Arabic versions, is called the "First" Book of Ezra, Nehemiah being reckoned the "second"; but with the Jews both were accounted but one book ^a; in the Syriac version, it is called the Writing or Book of Ezra the Prophet; and this title is given him, both by Jews ^b and Christians ^c; in the Arabic version, it is called the First Book of Ezra the Priest, skilful in the Law; and that he was a priest is clear, since he was the son of Seraiah the high priest, who was slain by Nebuchadnezzar, and the younger brother of Josedech, who succeeded his father as high priest, and uncle to Joshua that succeeded him; and he was also a ready scribe in the law of Moses, see Ezr 7:1. That Ezra was the writer of this book is believed by the Jews ^d, and by the generality of Christians; only Huetius ^e thinks that the six first chapters were written by another hand, but his reasons are not satisfactory; and it has been universally received as canonical by all; it agrees with the prophecies of Haggai and Zechariah, and serves to illustrate them; it is of use for the continuation of the sacred history, to point at the fulfilment of prophecies concerning the return of the Jews from captivity, and the rebuilding of the temple; and to give us an account of the state of the church in those times, the troubles and difficulties it met with, and what care was taken to keep the tribes and families distinct, that it might be known from whom the Messiah sprung; this book contains an history of seventy years, according to the calculation of Bishop Usher ^f, from A. M. 3468, to A. M. 3538.

Gill: Ezra 5 (Chapter Introduction)

INTRODUCTION TO EZRA 5

This chapter relates, how that the people of the Jews were stirred up by the prophecies of Haggai and Zechariah to set about the building of the temple again, notwithstanding the orders to the contrary from the deputy governors of the king of Persia; nor could the present ones cause them to cease from it; though it must be owned they behaved towards them in a better manner than the former ones did, Ezr 5:1, and who, upon the answers received from the Jews, wrote a letter to Darius, to know the truth of things; and in which they seem to state fairly the case of the Jews, as they had it from them, so far as they understood it, Ezr 5:6.